Wednesday, April 29, 2009

War and Game: THE SIEGE OF CHITRAL


Nizam-ul-Mulk, the mehtar (ruler) of Chitral on the Northwest Frontier of India, keenly watched the falcon swoop onto its prey. It was January 1, 1895, and Nizam and his party were at Broz, a village 10 miles south of Chitral (the capital and state bore the same name). To get a better view, he climbed a mound. On the way back down, his turban slipped, and in the momentary confusion Nizam's half-brother, Amir-ul-Mulk, ordered his own servant to shoot the mehtar in the back. Screaming, Nizam fell from his horse as he tried to reach for his revolver. Amir persuaded the party to change their allegiance on the spot as he claimed the title, and Nizam was left to die alone.
Such treacherous acts were common in Chitral during the struggle for power that began in August 1892, when the Great Mehtar Aman-ul-Mulk, described by a Western diplomat as "a truculent old savage," died. He left 17 sons, all aware that in a power struggle the rule was to kill first, or die.
Chitral, a stark, beautiful country with the Oxus region of Russia on its northern border, was small in size, with a population of about 80,000 tough hillsmen. It was described by Surgeon-Major George Scott Robertson, the British political officer for the region, as "big and desolate with...vast silent mountains cloaked in eternal snow; wild glacier borne torrents, cruel precipices and pastureless hillsides....It takes time for the mind to recover from the depression which the stillness and melancholy of the giant landscape at first compel."
Chitral was important to the British because it lay astride the shortest route between India and Russia. The local tribes acted as a buffer. Often volatile, the tribes were encouraged to keep in line by courageous young British military officers acting as political officers.
Early in 1895 the situation in Chitral became dangerous, and Robertson gathered his forces and moved into the fort at Chitral. He knew that the history of the country was "a crimson-stained record...the slaying of brother by brother, of son by father...naked treachery, wholesale betrayals."
Emerging as the strong man for the moment was Sher Afzul, a soldier of fortune who was Aman-ul-Mulk's half-brother. The British, however, did not recognize his claim. Sher Afzul's dubious backer was Umra Khan, the ambitious ruler of the Pathan state of Jandol and Dir, southeast of Chitral, who was carving out a kingdom for himself and sought advantage in supporting Sher Afzul.
Robertson planned for a siege. The fort he occupied was of the usual type built by tribal chiefs along the frontier. Square, with a tower at each corner and one tower at the end of a gully leading to the river, it was decaying and filthy, and birds scavenged among the rubbish scattered everywhere. The construction was crude--rough timber laid horizontally, encasing layers of mud and stone, which built up to a wall. The towers were built of two wooden cages, one inside the other with the space in between filled with rubble. It was all held together by wooden cross supports that stuck out from the walls. Robertson noted that it was easy for a lithe man to climb the protruding supports.
The fort's military commander was Captain Colin Campbell of the Central Indian Horse, and he had 340 riflemen (83 of whom were reliable Sikhs) out of a total of 543 people. He set about strengthening the defenses, noting that the inventory for ammunition was about 300 rounds per man for the Martini-Henry rifle (a large, soft-nosed lead bullet) and about 280 rounds for the Snider (a muzzleloader adapted for breechloading).
Food was a problem. The area was scoured, and all that could be carried was gathered in. Stocks were sufficient to last until the end of April, with a ration of one pound of flour per man each day. Pea flour was plentiful, with some rice, a few sheep and geese, tea and a small supply of rum.
Robertson expected relief, but he had no intelligence of the situation outside. He was ill with dysentery, but on March 3, 1895, he sent Campbell to conduct a strong reconnaissance. At 4:15 p.m., Campbell left the fort with more than 200 Kasmiris of the 4th Ragumath Rifles and headed for a nearby hamlet, where Sher Afzul and 400 men were camped. A section led by Captain John Baird of the 24th Punjab Infantry attacked a group of tribesmen in a ravine, and in a fierce action, Baird and most of his men were hit. Lieutenant Bertrand Gurdon, a cool, young giant of a man, displayed great skill in carrying out a fighting withdrawal in the face of heavy and accurate hostile fire.
The main force was in trouble. Captain C.F. Townshend struck at the hamlet, but the attack faltered. Townshend, who was second-in-command to Campbell, called his commander up, but Campbell was shot in the knee. It was 6:30 p.m. and the attack was exhausted; Townshend ordered a fighting retreat that became, in his words, a terrifying experience in the darkness, with white-robed warriors "running like wild dogs round a failing deer" to cut men off. Some died horrific deaths.
Robertson left the fort to rally the men. In the confusion, his horse bolted; eyes wild, it jumped walls and leapt down terraced fields to reach the polo ground. The enemy tried to stop the horse, but it raced through to the fort, where Lieutenant Henry Harley, a cheerful young Irishman, was advancing with his Sikhs to cover the retreat. The survivors, led by Campbell, Townshend and Gurdon fought their way to the fort. Many courageous deeds were performed along the way, including that of Surgeon-Captain Henry Whitchurch of the Indian Medical Service, who carried in the mortally wounded Baird, for which he was subsequently awarded Britain's highest award for valor, the Victoria Cross.
Overall, though, the reconnaissance was a disaster, costing the British 23 men killed and 33 wounded. In his book Much Sounding of Bugles, John Harris opined, "They had brought the defeat on themselves by launching the sortie too late in the afternoon...probed too far forward."
From then on, Robertson adopted a defensive posture. He met and listened to overtures from emissaries sent by Sher Afzul and Umra Khan while conducting a rumor campaign to confuse the enemy as to British intentions--such as their imminent surrender.
Life in the fort grew steadily harder. The enemy built sangars (stone fortifications) around the fort at strategic positions and kept up an annoying "dropping fire" for most of the day. A team of nonfighting men worked mainly at night to demolish the old stables, and the material was used to provide cover at exposed places. A hemmed-in atmosphere pervaded. Robertson later described it as "the quietness of death when there was no rattle of musketry. Often, for hours at a time, no sound would break the heavy stillness because inside the walls, with the exception of the keen-eyed sentries crouching on the towers, all the garrison was asleep or resting. Sometimes, the unnatural silence was so oppressive that an outbreak of rifle fire came as a relief."
The garrison was organized into watches of four hours on duty with eight hours off. Unfortunately, boredom and sloth insidiously began to erode morale--bad food, bad sanitation, fever and dysentery, the lack of drugs and being enclosed unsettled the soldiers. Little incidents caused problems.
Outside, intelligence reached the British of the outbreak of trouble in Chitral. At Mastuj, a village with a fort about 60 miles northeast of Chitral, a relief force was organized. Led by Lieutenant Stanley Edwardes of the 2nd Bombay Grenadiers and Lieutenant John Fowler of the Royal Engineers, the column of 60 men and much baggage reached the village of Reshun about 40 miles from Chitral after a long and arduous march. Sensing hostility ahead, the officers picked their campsite with care. The next day, a party of men went out to repair the track but were attacked by several hundred tribesmen and were forced to withdraw. At the village, 20 Sikhs cleared some houses with their bayonets, then turned the houses into a fort.
A spirited defense was put up by the officers and men as they repulsed many attacks over the next seven days, fighting desperately for their lives. Edwardes and Fowler were tricked by a bogus truce offer; as prisoners, they watched the defenders swamped by enemy warriors making such fanatical attacks over open ground that the Chitrali losses were terrible. The result had a profound influence on the future tactics of the Chitralis. According to Robertson, Umra Khan, on learning of his costly success, ordered "no more direct assaults on our troops, when entrenched, ever to be made."
Meanwhile, Captain Claye Ross of the 14th Sikhs arrived at Mastuj. An impetuous officer, he wanted to follow Edwardes and Fowler to Chitral. As Robertson later expressed it, Ross' overconfidence worried fellow officers because he refused to believe "that any number of draggle-tailed Chitralis dare, or could, oppose his splendidly-drilled and equipped men." It was, nevertheless, a view shared by many British officers at that time.
Ross and his force of 110 officers and men and many porters reached the village of Koragh on March 8. An eerie silence in the village and among the stark mountains did not deter Ross. He marched his column into an ambush of savage rifle fire and a hail of rocks. Sheer terror gripped the men. Control was lost and the porters fled, but sniper fire drove them to seek shelter in two caves close to the river below the path. They tried to break out that night, but were driven back, a pattern repeated over the next two days.
In desperation, Ross decided to make a final attempt to break out at 2 a.m. on March 11. He ran into ferocious opposition and, after courageously charging and killing four of the enemy, died fighting. The survivors, led by Lieutenant Herbert Jones, reached Buni after a terrifying march through the night.
The immediate relief of Chitral was out of the question. News filtered out. Preliminary plans to organize a new relief column were made, but seven days passed before positive action was taken.
In India, the newspapers reported unrest, but actual information on the situation was described as "scanty." The seriousness of the problem was finally brought home on March 15, when an ultimatum was sent to Umra Khan to keep away from Chitral--the fourth such warning he had received since 1891. Two days later, news came of a new expedition being raised. British prestige was at stake, and a positive reaction was demanded.
In Great Britain, it was only a small problem. "These incidents are always happening," a British newspaper said, reflecting the general public viewpoint. But, on March 9, a Reuters correspondent wrote, "A crisis is expected...fight is considered inevitable." The British public was presented with a picture of a few British officers and their men "holding thousands of savage tribesmen at bay."
Major General Sir Robert Cunliffe-Low was designated to lead a division of 15,000 troops to the relief of Chitral. Low had more than 40 years of experience in the East, and his staff was also made up of veterans of campaigns in Africa, Burma and on the frontier. The division consisted of three infantry brigades, cavalry and batteries of artillery with support units. Its considerable size was to ensure that the task was completed efficiently--and to serve as a warning to Russia not to intrude south.
Low's plans were for a combined movement from the north and the south. The larger and stronger column from the south would be capable of defeating any force sent against it, while the northern force of lightly equipped troops would reach Chitral quickly and boost the morale of the garrison until the main relief column arrived.
Low's start point was at Nowshera in the Punjab, some 70 miles south of the Jandol Valley, the home of Umra Khan. To reach it, he had a choice of three passes, each 3,500 feet high and very difficult to negotiate--the Mora, the Shahkot and the Malakand. Knowing the tribes respected strength, Low planned his advance to be bold and quick--with one political restraint, however: Some officials believed that the question of the new ruler of Chitral should be resolved first. A date was set for the advance to begin on April 1.
The northern column was commanded by Colonel James Kelly, with a start point at Gilgit in Kashmir, more than 200 miles east of Chitral. Kelly, a tough, long-serving soldier, moved swiftly. His route was a difficult one, through the 12,000-foot-high Shandur Pass. But he was not under the same restraint as Low, and his force was the only one available "which could dictate events." With a force of 400 men, his column left Gilgit on March 27, along a treacherous road that soon became a quagmire--without tents and with little baggage.
The advance was often delayed. On one occasion, two mules carrying a gun and two gun-carriage wheels fell 150 feet into deep snow. Lieutenant Cosmo Stewart, a burly Irishman and dedicated Royal Artillery officer, slid down after the mules, accompanied by a soldier; they knelt on the mules' heads while the loads were taken off and hauled up the ravine. Tarpaulins were then wrapped around the terrified animals, and they, too, were hauled up.
To the south, Low's advance began as planned. On April 1, with the siege a month old, the campaigning began with a time limit of 24 days. Late in the afternoon of April 2, the column reached a point some distance short of the Malakand Pass, where the main thrust was to take place. Diversionary moves were made toward the other two passes. On April 3, the main army was confronted by 12,000 hillsmen swarming over the craggy ridges above the Malakand Pass, exhorted by their mullahs (religious leaders).
Campaigning on the Northwest Frontier presented unique problems. An advance into hostile country inevitably was up a river valley, with the vanguard sweeping ahead. Small groups of soldiers would try to seize the prominent peaks and ridges from which the enemy might be able fire down on the troops in the pass.
The Battle of Malakand was a good example of a well-planned and executed operation. Low sent two battalions of infantry to the extreme right, supported by 20 mountain guns. The 1st Brigade, supported by the 2nd Brigade, attacked up the spurs on a broad front, against very strong enemy positions. The Chitralis all held the crest of the pass and the heights on each flank, with many sangars (redoubts made from piled-up rocks) in crucial positions.
The five-hour battle commenced with an advance party clearing a way for the artillery to move into position. The gunners played a crucial role in the subsequent battle, using a rolling barrage to tear into masses of the enemy, ensuring that they never concentrated for too long. The infantry endured a long, hazardous climb as they overcame sangar after sangar. In the center, the Gordon Highlanders launched a head-on attack, with the village on the ridge as their objective. Due to the many ravines, the attack was fragmented, but the men fought tenaciously forward. Small groups of sword-wielding tribesmen rushed at them, but accurate rifle fire broke them up.
Sir George Younghusband, who witnessed the action, wrote in his book Relief of Chitral that it was "a fine stirring sight to see the splendid dash with which the two Scotch regiments took the hill...wonderfully spirited manner in which the men rushed breastwork after breastwork and arrived just beneath the final ridge before the enemy had time to realize that the assaulting columns were at their very feet." The Gordon Highlanders halted briefly to re-form; then bayonets were fixed, bugles called for the advance to be resumed, and the Scots charged again with a great shout, seizing the position.
The Chitralis fought fanatically. A drummer climbed onto a roof and pounded his drum defiantly. Hit, he fell off but climbed back up again--and again and again until he was finally killed and pitched headlong down a 300-foot cliff. Another Chitrali, carrying a huge flag, led his men in a desperate charge into the King's Own Scottish Borderers until only he was left. Even then, as Younghusband noted, "nothing daunted, he went steadily on rising and falling till at last shot close to the lines."
The battle was said to be a good example of how "dash and determination" can succeed. About 500 of the tribesmen were killed, while the British suffered 70 killed and wounded. Battle accounts said the control of infantry fire was excellent, each man firing an average of seven rounds.
The 1st Brigade advanced the next day down into the Swat Valley; there it became involved in a fierce action with several thousand of the enemy. Fifty men of the Guides Cavalry launched a brilliantly successful cavalry charge. The hillsmen feared cavalry, and by the next morning the enemy had vanished.
Reconnaissance patrols pushed up the valley during April 5 and 6, seeking suitable fords across the Swat River. When a crossing was found, the opposition was strong, forcing the Guides Cavalry and the 11th Bengal Lancers to cross farther up and make a flanking attack. The enemy fled.
Twenty miles ahead, the Panjkora River proved almost unfordable; by April 12 a bridge had been built of telegraph wire and wood, and on it the Guides crossed and were firmly entrenched to cover the bridgehead. A day of hard fighting was to follow. The operation began as a cleanup of enemy sharpshooters who were annoying the sappers on the bridge. The British also burned villages that had sheltered the hillsmen. A wide and thorough sweep was made, but fanatical Chitralis harassed the British all the way back to the bridgehead. No quarter was given and none asked for.
The British expected an all-out attack that night, and indeed, 2,000 tribesmen were waiting to make such an assault. But the firing of star shells unnerved them, and the attack was never launched.
At Chitral, the siege continued, many forms of assault being tried by the Chitralis. For long periods only verbal abuse was hurled at the British; at other times stones were tossed into the fort with great accuracy, causing particular irritation among the defenders at night. In a more serious attack, 50 tribesmen reached the gun tower and set it on fire. A concentrated effort by the defenders quelled the blaze, but the tower was badly damaged.
A new pattern of half-hearted attacks at night, rushes that were never pressed home, war cries, pipes played loudly--all interspersed with volley fire and much sniping--gave rise to suspicion among the defenders that new attack was coming. Tension rose.
The threat of mining under the walls became real on the morning of April 17, when the muffled thud of a pick was heard near the gun tower. To deal with it, 100 men (40 Sikhs and 60 Kashmiri Riflemen), led by the courageous Harley, were chosen for a sortie. The success of the desperate operation hinged on whether the enemy were contemptuous enough of the garrison to be caught off guard.
Harley planned the raid carefully. First, he made several mines by placing 50 pounds of gunpowder in canvas bags, with long, narrow canvas tubes filled with gunpowder to serve as fuses. Then, at 4 p.m., he led his men, with bayonets fixed, from the passage leading to the garden exit; the gates were eased open and the attack commenced. A short and very fierce action ensued, and the surprised Chitralis were driven from the area. When Harley's men found the shaft, volunteers armed with knives went in and cleared the mine. The charges were then laid, and as Robertson described the moment, "Then I saw an enormous puff of smoke rise abruptly...and Harley's men raced back in two parties, their leader the last of all."
The successful action cost the British 21 casualties, but it lifted the garrison's morale and undermined that of the enemy. The following day, confirmation came that Sher Afzul had fled and that Umra Khan was pulling out.
Gurdon led a company out on April 19, and he was able to report that the area was clear of tribesmen. Traders told him of Kelly's imminent arrival and of Low's hard but steady advance north. Colonel Kelly's advanced guard reached the fort on April 20. The siege was over.
Robertson described the outcome vividly: "Bugles sounding...made me melancholy as well as happy...no extravagant greetings...my mind was weary....They declare, that we five [officers] standing stiffly in front of the ruined outwork, were white faced and strangely quiet...for the long sustained stimulus of danger and responsibility was gone; and only tiredness of brain and eyes and body, remained." Robertson was well aware that the successful outcome of the siege was due to the loyalty and courage of his Indian soldiers, along with the other personnel who endured and fought hard. They sustained a total of 41 casualties.
The thrilling military action touched many people's hearts back in Britain. The Illustrated London News of April 27, 1895, summed it up: "The British Indian Government has achieved a rapid and signal military success, promising completely satisfactory political results by its prompt expedition to Chitral and by the activity and dexterity of the commanders."
One action that received special attention was the destruction of the mine. George Younghusband wrote, "The deed of all others which appeals most to the soldier's heart was the desperate and successful sortie from Chitral made by the brave and gallant Harley and his Sikhs on April 17...."
Younghusband attributed the outstanding success of the relief operation to the rapid mobilization of the relief force, the crushing defeat of the enemy by the main relief force in its steady advance, the determined thrust of Colonel Kelly's column and the resistance of the garrison. It was, he concluded, "the game of war played on sound principles."

Friday, April 24, 2009

Access to Chitral by Road:


Access to Chitral by road is either from Peshawar or from Islamabad. Both these routes join up in Swat from where you proceed via Dir over the 3200 meter high Lowari Pass and on to Chitral. Jeeps can be hired both at Chitral and Gilgit to finally end up at the Shandur Top. Whether you decide to go through Chitral or through Gilgit you will encounter superb mountain scenery complete with crystal clear waters of Northern Area Rivers. From the Chitral side it is certainly worthwhile for travelers to stop at Mastuj for the night. From Gilgit side travelers can stop for the right at Gupis.
Lowari Top:
The 3118 meter forested pass between Dir and Chitral is normally open to vehicles from June through at least October. It’s incredible how the weather beaten road scrambles over it, laboring in wide loops up the Dir side; and then plunging into Chitral in about 50 sphincter tightening switchbacks. It is roughly a 70 km or 3 1/2 hours drive between Dir town and Drosh on the Chitral side. However, don't be mistaken about this short distance. Visitors, for example travelling from Peshawar to Chitral, might have to travel for 14-15 hours before reaching their destination.
The summit of Lowari Top is mostly covered in clouds throughout the year. But lucky travellers can experience a breath taking view on both sides on a clear sunny day. There are high winds on the summit at all times which may not be enough to blow you off but are enough to carry away your hats or other small things so hold on tight to them. Upon reaching the summit, the visitor will find a humble stone made hut which acts as a customs checkpost and an adjacent Chai Khana (Tea Stall).
In early and late summer you may see gypsy Gujar families on the road with their tents and their belongings. A hole is in the mountainside on the south side is one end of a tunnel meant to go under the summit to make the crossing possible all year round. But there are technical and financial problems and it may never be finished

Birmoghlasht:


There is also the all famous Chitrali Dance performed during this occassion. Traditionally, this dance used to be performed as a warm up before battles and also as a celebration after winning those battles. Because of this, this dance is only performed by men. The dance in itself is an elegant display of body maneouvering and twirling shoulders and arms performed by men in white Shalwar Qamees, Red Waistcoats and White Curled Hats that are referred to as Pakols in Afghanistan and Chitrali Hats in Pakistan.

Garam Chashma (Hot Springs):


Garam Chashma has an elevation of 1859 meters (6,100 feet). It is 45 km North West of Chitral and takes 3 hours to reach by jeep. Visitors have to take a spectacular drive up the Latbo/Latkho River through deep and narrow gorges to reach this place. This unspoiled enchanting valley of orchards, verdant fields and snow clad peaks is renowned for its boiling Sulphur springs which are famous for healing effect on skin diseases, gout, rheumatism and chronic headaches. For the convenience of tourists "hamams" (baths) have been constructed near the springs. Foreign tourists are requested to pay a toll tax of Rs. 5.00 per person.

The Kafir-Kalash Tribe




One of the major attractions of Chitral are the Kalash valleys - the home of the Kafir-Kalash or 'Infidel Wearers of the Black Robe', a primitive pagan tribe. Kalash means black in their language. A similar tribe on the other side of the border in Afghanistan used to wear red robes and hence became known as the Red Kafirs. These are a non Muslim and culturally distinct tribe whose ancestry is shrouded in mystery. A legend has it that some soldiers of the legions of Alexander of Macedonia settled down in Chitral and the preset Kafir-Kalash are their off-springs.
Almost all of the 3,000 strong Kalashis live in about 20 villages in the three valleys of Birir, Bambureet and Rambur in the south. Bambureet, the largest and the most picturesque valley of the Kafir-Kalash, is 40 km (25 miles) from Chitral and is connected by a road suitable for jeeps and other 4x4 wheelers. Birir, 34 km (21 miles) away, is accessible by a similar road. Rambur is 32 km (20 miles) from Chitral. Until recently, the road could be used up to Ayun and the remaining 16 km (10 miles) had to be traveled on by foot.
The Kalash women are of particular interest as they are not in Pardah unlike their Muslim neighbors, but wear black gowns of coarse cloth in summer and hand-spun wool dyed in black in winter. Their picturesque headgear is made of woolen black material studded with cowry shells, buttons and crowned with a large colored feather. Around their necks, they wear large necklaces with countless strings of red beads. The Kafir women are known throughout the area for their toughness. This is because they do almost all of the chores; both in the house and outside in the fields as well. Their men are considered a lazy lot; and they can be spotted either idling around with other men or taking care of the kids in the homes or doing other minor chores.
They make offerings to several gods, each of which protects a different aspect of life and livelihood; animals, crops, fruits, family, and so on. They build their houses of timber and fill the cracks between the logs with mud and pebbles. They have holes in their roofs which is meant to let smoke escape through the wooden ceiling. In summer, the women sit on a wide verandah on the second story to cook, spin, and weave or on the other hand work in the fields doing the man’s job. In winters, they usually stay inside and cook.
The wooden temples of the Kalash are often elaborately carved, especially around the doors, pillars and ceilings. Some of the holy places are closed to women; both Kalash and foreign. If a woman accidentally goes to these places, they are fined a goat or an equivalent amount of money. The dead of the Kalashis are left in wooden coffins in Kalash graveyards. The lids of these coffins are left open so that various elements of nature can affect the bodies. They usually leave all of the belongings of that person next to their coffins. At nightfall, animals and other beasts of pray come down the mountains and eats up what remains of that dead person whereas the belongings are carried away by other inhabitants in the area. The Kafirs end up believing that the deceased has gone along with his belongings. Going to a Kalashi graveyard is a smelly business and the faint hearted should not go as they should expect to see unsuitable scenes. Due to the smell emanating from these graveyards, other non-Kafir inhabitants of the area have complained and as a result, these graveyards have been moved more out into the wilderness. For safety, the Kalashis rely on their Muslim neighbors for giving them protection from outsiders.
Pictured above is one of the dozens of rooms which act as a segregation room. The Kalashis believe that women in later stages of pregnancy are impure therefore they avoid getting into contact with them. For this purpose, these special rooms are built where such women live upto for upto four months. All food and other necessities are provided to them during their stay.
The Kalashis do believe that their hearts are closed and with the will of Allah SWT, their hearts will be opened at a right time and they will be blessed with the light of Islam. However, there are many Christian missionaries posing as tourists who are actively working trying to convert them to Christianity and thus create dissent in the area. The Government of Pakistan has officially forbidden anybody from trying to convert these tribes to another religion. The obvious reason behind this decision is that after these tribes are converted, the government will lose important revenue generated from tourists flocking the area.
The Kalash are gay people and love music and dancing particularly on occasions of their religious festivals like Joshi Chilamjusht (14th & 15th May in spring), Phool (20th-25th September) and Chowas (18th to 21st December). Foreign tourists require special permits to visit the Kalash valleys. Permits are issued free of cost by the Deputy Commissioner, Chitral.

Places to See


The Chitral valley; at an elevation of 1127.76 meters (3,700 feet) is a favorite with mountaineers, anglers, hunters, hikers, naturalists and anthropologists. The 7787.64 meters (25,550 feet) Trichmir, the highest peak of the Hindu Kush Mountains dominates this 321.87 km (200 miles) long exotic valley. Afghanistan is located to the north, south and west of the district. A narrow strip of Afghan territory, Wakhan separates it from the ex-Soviet republic of Tajikistan. Tourists flock Chitral from June to September. The rest of the year, this land is inaccessible due to blockage of traffic routes by snow.
The district capital is Chitral Town itself. The main attractions of Chitral town are the bazaar, the Mahtar of Chitral's fort and the main Mosque by the river. The summer palace of the ex-ruler of Chitral is on the hilltop above the town at Birmoghlasht.

Chitrali Kho







The Chitrali people, who call themselves Kho, are not Pathans. Although their language, Khoar, belongs to the Dardic group, it has strong connections with the languages of the Pamir and Wakhan regions to the north, and with Iran. It is presumed that their language Khoar, has been spoken in the area since early 5th century B.C. It is said that the Kho were aborigines of this area, from where they sprang and spread in the surrounding valleys of Kalam, Swat, and to Ghizar in Gilgit . There is a big stone in the village of Warijun Mulkho, which bears the name of “Kho Boht” or the “Stone of Kho”. According to folklore, this was the place from where “Kho” people and their language Khoar spread in and around the surrounding valleys.
One of the early explores Col Durand, who saw them for the first time in 1888 wrote it was impossible not to be taken with the Chitralis, their nobles were pleasant men to meet, fond of sports, courteous and hospitable, the people were splendid mountaineers, fond of laughter and song, devoted to polo and dancing.
The Kho are good mountaineers who seem to be impervious to cold or fatigue and after a long days climb would love to sit besides a fire and sing through out the night. They are of fine physique with a good eye and are keen hunters of small and big game
The Kho , though his livelihood is from subsistence agriculture is rich at heart, he must have a green shady patch in which to relax in the afternoon. Hospitality is overwhelming-the generous Kho has to plant a few fruit trees to be able to offer fruit to his guests and travelers passing by. No home in Chitral is without flowers, roses are abundant and villagers will travel long distances to get new varieties of flowers. Theirs is an area that offers a festival, almost every month of the year.
Kho Folk Songs And Dances
A Chitrali is full of romance his folksongs depict love and passion where he is willing to exchange all the pleasures in this world and the heavens to win over his love. Folksingers , Sitar and reed instrument players have a special respect in the Kho society and a must in their festivities .
Shishtoowar ( Sauz )
Shishtoowar is popular folk music played with shehnai played on happy occasions, such as marriages. The tone of the songs is fast and about 20 to 25 people dance collectively in a circle. It also heralds the culmination of the traditional events.
Shabdaraz ( Dani )
Shabdaraz literally mean 'long and agonizing night.' It describes the fact that a lover keeps on thinking about his beloved, rendering him restless and sleepless. The song is sad and reflective of the extreme feelings of love likely to disappoint him. Played on a soft tone on the shehnai a dancer has to be light and agile to follow on his footwork which changes from slow to high beat with short steps to leaps.
Ghalhwar ( Combination of Dani and Sauz )
'Ghalwar' literally mean 'the tone of polo'. It is an old tune that is played early in the morning before sunrise before a polo match. At Shandur festival you wake to this lovely song at the Chitrali camps beckoning you to an early morning walk. The tone consists of four different songs, some of which are classical and some are fast. It is also played before polo teams enter the ground with their horses. It is worth noting that some horses joyfully dance with their hoofs in rhythm to the drumbeats to the thunderous clapping of the crowd.
Arab Khanu Dani
Arab Khan was a legendary figure in Kho folklore. His famous Dani known as 'Arab Khanu Dani' is played with shehnai to be accompanied by a drummer. Only a few grasp the true song but its tone is quite famous and people like to dance whenever it is played.
Kho Musical Instruments
The Chitrali sitar is a popular musical instrument not only in Chitral but adopted in Ghizar, Gilgit Hunza region and by the Pathans of the Frontier and Afghanistan. It is made out of mulberry wood with five steel strings arranged in three courses, the outer ones have double strings, tuned in unison, while the inner course is single. The performer plays the strings with the index finger of the right hand, generally using upward plucking strokes.
There are numerous songs and tunes about legendary figures from history which are played on reed instruments . These songs have different names, some feature the name of the composer other to people who danced and adopted the tune.

Education in chitral



Supporting positive education in the Chitral valley in the north-west of Pakistan.
'Jam' is a Chitrali word meaning ‘good' used many times every day to evoke well-being and a positive spirit.
Click the buttons in the navigation menu opposite and click images for a larger view.


© Jam 2008.
UK charity SC 037050

School trip

Students in action

Students' dancing display








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Thursday, April 23, 2009




The NWFP is split into three different zones with their unique topography. Adorned by charming valleys, the northern part of the province has 5 rivers scrambling north to south interalia Chitral, Dir, Swat, Indus and Kaghan. Being on the northern edge of the monsoon zone, these parts are evergreen and partially wooded in their southern sections. The mid part remained the center of the ancient civilizations. The capital city, Peshawar witnessed glorious periods of civilizations including Buddhist, Hindu Shahi, Sikh, Islamic and British culture. The city still bears marks of these civilizations. The southern part of the province is arid consisting of low rocky mountains and wide plains. It is below the monsoon belt.
CHITRAL Famous for its scenic grandeur, Chitral is an ancient and main mountainous town in northern Pakistan situated at a distance of 322 km from Peshawar. It is home to some of majestic mountains, green valleys, glaciers and snow-capped peaks including 7706 m Tirichmir, the highest in the Hindukush mountain range. Chitral district has two sub divisions, Chitral and Mastuj. Lower Chitral has a near Alpine like climate, upper Chitral has arid lands though blessed with glaciers. Good trekking and trout fishing facilities are available along overflowing rivers and streams adding to the natural harm of this serene valley. Harsh winters (Dec. April) make it inaccessible by land when Shandur and Lowari Passes are closed due to heavy snowfall. During the summer (except in inclement weather) vehicular traffic resumes connecting Chitral with Rawalpindi and Peshawar. For travel between Chitral and Gilgit via thrilling Shandur Pass, special jeeps are available on rent at both the towns. PIA Fokker service (Depending on weather conditions) operates between Peshawar and Chitral. Located on the banks of a swiftly flowing river, Chitral is a fascinating place worth seeing. Its old Fort overlooking the main city adds to its historical grandeur with a beautiful palace inside and famous mosque outside. Foreign visitors are required to register with the police on their arrival. A permit from the District Administration is required before moving to the valleys of the Kafir Kalash having their own distinct culture and ways of life.
KALASH VALLEYSKalash valleys are inhabited by world-famed anient Kalash tribe, still retaining its original religion and distinct customs. Kalash community is settled in three separate valleys, Birir, Bumburet and Rambur. The tribe regularly celebrates annual festivals during which men and women perform colorful dances and rejoice their favorite events with lot of fanfare. The Chilamjusht, Phool, Chawas and Utchal are the main festivals.
KALASH FESTIVALSJoshi or Chilimjusht: This festival is held from 14th to 15th May to mark spring when girls pick the first flowers of the season. Traditional dancing, visiting each other, exchanging flowers, milk and milk products are its features.
Utchal: This colorful event is celebrated in mid-July to mark the harvest of wheat and barley. The two- day celebrations feature dances, singing and hosting feasts.
Chowas: Chowas is a festival celebrated in winter from 18th to 21st December to welcome the New Year. Its significant feature is feasting and merriment that continue until the elders sitting on a hill top and watching the movement of the sun then declare the advent of the New Year. Later after coming down the hills, they light their torches, perform dances and sacrifice goats at the altar.
Nauroze: It falls on 21th March and is celebrated in Itkuh, Mastuj, and Turikho Mulkho by Ismails, the faithful followers of His Highness Prince Karim Agha Khan. Great enthusiasm and warmth is shown by Ismailis on the occasion.
Jashn-e-Chitral: Being main festival it is celebrated with great pomp and show. The date for this event is fixed every year. It has an unusual attraction for tourists who especially take a trip to Chitral to enjoy the event. The festivities include equestrian sports, wrestling, polo competitions, tug-of-war, colourful folk dances and music by the Kalash community. An exhibition of local handicrafts is part of this event.
GARAM CHASHMAGaram Chashma (Hot Springs), named after a village where these springs exist, is about 45 km to the north-west of Chitral. These natural hot springs full of sulphur are famous for their healing affects on skin ailments. Great value is attached to them for recovery from headache, pains and gout. The village can be reached by jeep in one and half an hour. Its large market has precious stones and other items brought here since old times by caravans from Afghanistan’s Badakhshan province. Traditional “Chitrali Patti”, a locally prepared typical woolen cloth, is usually found on display in outside markets.
CHITRAL MUSEUMDepicting old history of Chitral, the Museum of Archaeology and Ethnology is sited at Polo Ground, Chitral. It offers glimpses of ancient heritage and has collection of historical articles mainly the Kalash Valley antiquity. The Parwak excavation in 2003 has provided the first ever archaeological material of Aryan Graves dating back to 1800 to 600 B.C. The museum’s formal inauguration took place on 28th November 2003. The proposal for such an historical site came from Mr. Shakil Durrani, then serving as Deputy Commissioner of Chitral.
SHANDUR PASSLying midway between Chitral and Gilgit, the mighty Shandur Pass is about 12250ft above sea level. In winter the Pass is blanketed by heavy snow, which melts during summer making it a lushgreen place. Shandur Lake with its serene waters is on the top of the Pass that can be reached by jeep from either side.
Famous Shandur Polo Tournament is the most popular festival during summer. It is regularly held on July (7-9) each year, between Chitral and Gilgit teams at this highest polo ground. Outdoor entertainment and cultural events being part of the sports gala attract tourists. It also provides an opportunity to the locals to display items of their cottage industry. Food and beverages stalls are set up.
The Sarhad Tourism Corporation (STC) regularly participates in this annual event and is the co-organizer of this festival in collaboration with district administration Chitral since 1995. This year, in 2008 the STC also establishing its tentage village and Tourism Information Center at Shandur for facilitating the tourists.

Laying on the crossroad of Central Asia, with close proximity to Xinjiang region of China, the province kept witnessing the onslaught of invaders, the waves of fortune seekers, immigrants and businessmen through the ages. Having left their original homes, some of them settled here while others moved towards plains across the mighty river Indus. Such a tide of time made Peshawar valley and its surrounding areas a mix of various civilizations casting their deep shadows on local inhabitants. The racial mix up and close interaction among different races gave birth to a rich cultural heritage. The glorious marks of this heritage exist in the shape of Gandhara archaeological sites. The fine traces of once this flourishing civilization are evident at historical sites of Gor Ghattree Peshawar, Takht-Bhai (Mardan), Seri Behlol (Mardan), Shabaz Gari (Mardan), Nimo Gram Buddhist Stupa (Swat). The memories of that fine era revive while witnessing Gandhara art collections beautifully displayed at museums at Swat, Chakdara, (Dir Lower) and Peshawar.
Realizing the significance of the province’s vast tourism potential and its better projection and gradual development, the government of NWFP established Sarhad Tourism Corporation (STC) as a public limited company way back in 1991. The core idea behind the STC establishment was aimed at developing a proper system for exploiting the vast potential of the province for boosting its tourism sector. Its other key task is based on preparing feasible plans for promoting sustainable development of the tourism industry in the province. The STC’s other main objectives are: • Promotion and development of the tourism industry of NWFP by involving both the private and public sectors;• Protection and preservation of the culture, traditions, history, heritage, environment and wild life in the target areas;• Development of the socio-economic conditions of the people and areas having tourism potential;• Gradual and systematic identification and development of all the existing and potential areas for attracting both domestic and foreign tourists; • Conversion of the STC into a self-financing organization.

Shandur Polo Festival - 7 July to 9 July


Introduction
The North West Frontier Province (NWFP) is generously blessed with an exceptionally beautiful landscape and resplendent sights full of awesome natural beauty. Its superb geography makes it far more distinct in many ways. Moreover, what adds to its grand treasure of tourist attraction are lush green valleys, elegant plains, snow covered towering mountains, surging springs, wonderful waterfalls, serene lakes and enchanting rivers. All these make this region a romantic abode of extra ordinary natural beauty arousing the tourists’ sense of aesthetic and bringing forth a world of unparalleled visual beauty. As for eco-tourism, the province is luckily far rich in having some of pockets for breeding certain rare and precious species of animals and birds. Moreover, the region possesses a rich and distinct cultural heritage with immense potential for development of its tourism sector. Introduction
The North West Frontier Province (NWFP) is generously blessed with an exceptionally beautiful landscape and resplendent sights full of awesome natural beauty. Its superb geography makes it far more distinct in many ways. Moreover, what adds to its grand treasure of tourist attraction are lush green valleys, elegant plains, snow covered towering mountains, surging springs, wonderful waterfalls, serene lakes and enchanting rivers. All these make this region a romantic abode of extra ordinary natural beauty arousing the tourists’ sense of aesthetic and bringing forth a world of unparalleled visual beauty. As for eco-tourism, the province is luckily far rich in having some of pockets for breeding certain rare and precious species of animals and birds. Moreover, the region possesses a rich and distinct cultural heritage with immense potential for development of its tourism sector.


First we talk about Lower chitral.
Lower Chitral Well developed area hay Upper Chitral ki Nisbat yaha ki Pupolation bhi zada hay or yaha par kayee baray baray kaaroobari marakiz bhi hain, is k ilaawa Govt k kayee idaaray like schools, colleges, University or bay shumaar dusre idaray sargarme amal hain, yaha per taqreeban her zarrooriaate zindgee mayassar hotay hain, Qudrati fresh hawa, tazaa meetha or thanda paani, bay shumaar qisum k laa tedaad phal maivay yaha k logon k asaasay yani Atiaye khudawendi hain.Algharaz yaha ki poori enviorment daikhnay k baad ap ko shayad na lagay k aap Chitral aye hain ya Kisi well developed city main mavjood hain, kion k yaha transport say le kar Assorted markets say lekar hatta k logon ki living style, residential Buildings/Hoses or sarkari wa neem sarkari idaron tak ap ko sheher jaisi enviroment nazar aaye gi


Agr aap by air arahay hain tu Chitral main airport par arrive honey k baad ap ko kisi qisam ki pareshani ni hogi. aap visitor info Desk ja kar maloomat le sktay hain waisay tu generally lebours waghaira all time avialable hote hain aap ka saman aap k sath hotels waghaira le janay k liye, or zaroorat parnay par aap Guide man bhi call kr skte hain,is tarah aap airport say main Chitral city main daalkhil hojayegay.or jo log by road aarahay hon wo b directly main Chitral bazaar main Assorted Buss adday hain waha pr arrive ho jayengay.Ab Ap Dilkash Unchay paharon or hari bhari pur ronaq Natural beauty say Mala Mala Waadi"Chitral" main hain.

WELCOME TO CHITRAL VALLEY


Muhtaram Qaari-een karachi say Chitral jatay huye hamay by air ya by road "PESHAWER","PINDI" LAHORE ya "ISLAM ABAD" ka safar karna parta hay, go k urgency ki soorat may direct bhi jasktay hain mgar only by Air, but Normally karachi say peshawar he zada easy or short cut way hota hay.Peshawer say aap by air tu Direct he PIA ki flight say jasktey hain, jo only roung about 45 minut ka comforable safar hota hay or by road bhi yaha say directly janay k liye mini buses ya coaches avilable hoti hain.albata Lawari tunnel jo k filhal Ending Prosess main hay ki Lambi masafat ki waja say safar kafi boring ,yani atleast 9th hours and atmost 11 hours ka hota hay.Ta ham Pehsawer say chitral tak k rastay main bhi aisay dilkash or khubsurat Maqamaat aate hain jin say lutf andooz hokar taveel safar ka ehsaas nehe hota phir bhi pehli baar janay waLay hazarat k liye ye safar kafi Taaveel or Purtakaluf he feel hota hay.This is the main "Chitral"

Chitral








Chitral

Land of Tirich Mir and Kafir Kalash
Ask anyone where Chitral is, and one may get a blank look since this land of Tirich Mir and the Kafirs, people of the lost world, is obscured behind the Lowari Top, which due to its inaccessibility generally keeps the tourist and holiday makers at bay. But those who dare to venture and reach out to Chitral Valley, find themselves in a different world - overlooked by the mighty Tirich Mir, standing at a height of 7,692 metres as part of the Hindu Kush mountain range, and located in the far reaches of Pakistan. Chitral is also famous for the Shandur Festival, which is held each year and where polo is played at the highest polo ground of the world at a height of 3,719 metres. The beauty of Chitral lies as much in its rustic, mountainous terrain, as in its warm hearted and friendly inhabitants. Since it is a land high up in the mountains, at such places legends fascinate the on lookers. One such legend describes Chitral as an abode of genies and fairies in times when no one lived here and locals still look up to the Tirich Mir, which they believe still has the castle of fairies.
Chitral forms Pakistan's north-western border with Afghanistan along the Hind Kush mountain range. The mountain passes that connect Afghanistan with Pakistan were the routes used by the Alexander the Great and his troops, who called the Hindu Kush "Parapamisus" meaning mountains over which no eagle can fly. After Alexander, Tartar hordes of Genghis Khan and Tamerlane also passed through, specially through the inaccessible Baroghil Pass (3,798 m or 12,460 ft) in the Upper Chitral (bordering the Wakhan Corridor of Afghanistan, which was once considered to be the rout to the famous Silk Route. Chitral has been traditionally and, except for a brief spell uninterruptedly, ruled by the Mehtars who claim themselves as ancestors the Tartar ruling family of Tamerlane.
The 322 kilometres long Chitral Valley located at an elevation of 1,128 metres. The Chitral district has Afghanistan to its north, south and west. A narrow strip of Wakhan in the Afghan territory separates it from the erstwhile Soviet Union and present day Tajikistan. Chitral Town, capital of the Chitral District, is situated on the west bank of the Chitral (or Kunar) River, with an estimated population of some 20,000, while the Chitral District has a population of about 300,000.

Broghil Lake - dividing Chitral and Ghizer Districts (left) - Shandur Pass (right)
Being landlocked by mountain ranges, Chitral is only accessible through dozens of mountain passes, some of which are even more than 15,000 feet high. To the south, the dangerous jeep-able Lowari Pass (3,200 m or 10,499 ft) leads 365 kilometres to the region of Peshawar. In the north, the easiest route during summer (it is closed by snow in the winter), and the only one which allows the use of pack animals, runs over the Baroghil Pass (3,798 m or 12,460 ft) to Afghanistan's Wakhan Corridor. To the east, there is a 405 kilometres route to Gilgit over the 3,719 m (12,201 ft) Shandur Pass. And in the west, the Dorah Pass provides an additional route to Afghanistan. However, the easiest access to Chitral is in the southwest along the Chitral/Kunar valley towards Jalalabad (Afghanistan); this route is open all year and provides direct access to Kabul. However the Pakistan-Afghanistan border prevents this being used as an internal route to Peshawar and the south.

The Hair-Raising Lowari Twists - One should not venture to drive unless an expert mountain driver
Mountain Peaks over 7,000 Metres
Mountain Peaks over 6,000 Metres
Tirich Mir 7,708
Nowshaq 7,492
Gulasht 6,665
Laghshone 6,089
Istoro Nal 7,398
Saraghrar 7,349
Rahzon 6,553
Pal 6,484
Shegh Neik 7,291
Darband 7,219
Ghosharsar 6,249
Hararich 6,442
Shakawar 7,116
Nobiasun 7,070


Langar 7,061



Passes in Hindu Kush Mountain Range Connecting Chitral
Pass
Altitude (feet)
Connecting
Pass
Altitude (feet)
Connecting
Kachi Kani
19,292
Chitral & Swat
Dodorgaz
17,625
Chitral & Gilgit
Khatinza
17,500
Chitral & Afghanistan
Nuqsan
16,560
Chitral & Afghanistan
Zagar
16,434
Chitral & Gilgit
Kan Kun
16,360
Chitral & Afghanistan
Agram
16,031
Chitral & Afghanistan
Darkot
15,015
Chitral & Gilgit
Durah
14,800
Chitral & Afghanistan
Khrambara
14,250
Chitral & Gilgit
Boroghil
12,480
Chitral & Afghanistan
Shandur
12,305
Chitral / Gilgit
Lowari
10,500
Chitral & Dir
Chumarkan
14,252
Chitral & Gilgit
Thui
14,760
Chitral & Gilgit



Chitral's weather is as unpredictable as in any mountain valleys. The valley remains cut off from the mainland Pakistan due to heavy snow fall with temperatures falling below 0°C (32°F). Most of its precipitation originates from frontal cloud bands during the winter and heavy thunderstorms in the spring. The average rainfall is 414mm or 16.5 inches, while 350mm falls from December to May. At high elevations in the Hindu Kush, snowfall can be much heavier and consequently large glaciers are a prominent feature of the landscape. In view of its peculiar weather conditions, the ideal tourist season stretches from June to September. The maximum temperature in June is 35°C and the minimum is 19°C. In September, the maximum goes up to 24°C and the minimum temperature falls down to 8°C. The north, comprising Chitral District, has a typically continental steppe climate similar to Afghanistan and Tajikistan.

Chitral is rich in natural resources, fruits, trees and landscape. The aromatic cedar or deodar strewn on its landscape is a prize possession of Chitralis, which besides being burnt as fuel, is also used to make beautiful wood houses, furniture and coffins, following a tradition that dates back to the first Indus cities. "Chitrali Patti", a woolen cloth prepared from catted shu is one rarity and specialty of Chitral. Besides Finger Rings ( made up of animal horn ) are also very special.
Besides, Chitral has a strong musical tradition. The Chitrali Sitar is a long necked lute about 1 - 1.3 meter long with 5 strings tuned C-C-G-C-C. There are 12-13 frets. The player holds the 1st and 2nd strings together and play the melody. The rest of the strings play the role of drone. The graceful sound of Chitrali Sitar is heard daily at small workingmen's teahouses in Chitral Bazaar. The 'Shehnai' and 'Dol' (Oboe and Drums) frenetically accompany all polo matches, specially at Shandur. Chitralis love to sing and dance. Any Chitrali can sing and dance but professional musicians, generally forming a group of 8-10, perform during festivals. While one or two sing the verse alternatively, the sitar player and a jerrican player add music and beat to it. The rest will clap their hands and dance one by one.
There are 10 languages which are indigenous to Chitral. The Norwegian linguist Georg Morgenstierne is of the opinion that Chitral was once the region with the highest linguistic diversity in the world. The reason for this is obvious. Chitral consists of high mountains interspaced by isolated valleys where small communities have thrived for centuries free from outside interference. The primary language of Chitral is Khowar ("kho" in local language is the name given to the natives of Chitral and "war" means language - the language of natives/Chitralis), which is the mother tongue of 90% of the population. Most of the remaining 10% speak Khowar as their second language. The other indigenous languages of Chitral, going clockwise around the Chitral Valley, are: Phalura, Gujari, Dameli, Gawar-Bati, Nuristani, Kalasha, Yidgha, Wakhi and Kirghiz. In addition, a variety of Persian is spoken in the isolated village of Madaglasht. All local languages, however, have no written form. Urdu being the national language of Pakistan is also spoken and understood.
It is customary in Chitral to offer the glass of water to as many people who are sitting around you before you drink it your self. It is also customary for you to get up whenever you see an apparently older person coming to join you. If you are in a group the whole group stands until the older person sits down or asks others to be seated.
Besides Tirich Mir, Kafir Kalash and many other places in/around Chitral, Shandur and Shandur Polo Festivities are the major source of tourist attraction. Each year in July, the great game of polo is played on perhaps the highest polo ground of the world between the two traditional teams of Chitral and Gilgit. Even if someone does not have a liking for this game, the excitement of the players, the galloping horses and the local crowd would make one yell and clap as a team approaches the goal post of its opponents. One must not miss this festival if one happens to be visiting Chitral in July - rather one should plan the visit to Chitral keeping in view this rarity. The history of this annual polo tournament at the Shandur Top dates back to 1936 when a British Political Agent, Major Cobb organized the first polo tournament here. Major Cobb was fond of playing polo under full moon and he developed a polo ground near Shandur that was named after him and is still known as 'Major Cobb Moony Polo Ground'. Polo fans gather at Shandur from all over the world to participate in the spectacular polo events during this tournament.
Historical chronicles reveal that in 2nd A.D Chitral was under the rule of a Buddhist ruler Jai Paul, then the middle period is perceived to be ruled by Kalash rulers, Rajawai, Bazik and Bula singh. However, the Kalash suffered heavy casualties in a series of skirmishes with the troops of Shah Nadir Rais, the ruler of Rais Dynasty and finally concentrated in the Romboor, Bamborate, Birir and Jinjirit (present Kalash valleys).Then the Adamzadas came to throne and later on it is known as Katoor Dynasty and still they are visible in shape of Royal family of Chitral. Chitral has been a princely state whose rulers decided to join Pakistan upon independence in 1947. The ruling family of Chitral was the Katur dynasty, founded by Shah Katur (1585-1630). During the reign of Mehtar Aman-ul-Mulk, known as Lot (Great) Mehtar (Mehtar is a Turkish word meaning royal, king,elder), the dynasty's sway extended from Asmar in the Kunar Valley of Afghanistan to Punyal in the Gilgit Valley. Tribes in Upper Swat, Dir Kohistan and Kafiristan (present day Nuristan, not to be confused with the Kalasha valleys which have always been an integral part of Chitral) paid tribute to the Mehtar of Chitral. The ruler's title, Mehtar, is unique; his male descendants were styled Mehtarjao, equally rare, until the higher (Persian) royal style Shahzada, originally reserved for the Crown Prince (Tsik mehtar, again unique, as Heir Persumptive, becoming Wali-Akht Sahib when heir Apparent), was extended to all princes of the Mehtar's blood since the rulers at that point. The scions of the Katur dynasty are still widely respected and honoured by the people of Chitral today, but the current Mehtar, H.H. Saif-ul-Mulk Nasir does not hold any royal powers.. During the reign of Mehtar Aman-ul-Mulk, known as Lot (Great) Mehtar, the dynasty's sway extended from Asmar in the Kunar Valley of Afghanistan to Punyal in the Gilgit Valley. Tribes in Upper Swat, Dir Kohistan and Kafiristan (present day Nuristan, not to be confused with the Kalasha valleys which have always been an integral part of Chitral) paid tribute to the Mehtar of Chitral. The ruler's title, Mehtar, is unique; his male descendants were styled Mehtarjao, equally rare, until the higher (Persian) royal style Shahzada, originally reserved for the Crown Prince (Tsik Mehtar, again unique, as Heir Persumptive, becoming Wali-Akht Sahib when heir Apparent), was extended to all princes of the Mehtar's blood since the rulers at that point.
A personal museum of one Mr Wazir on way up to Drosh fort has many interesting collections including one letter written by the British district political agent to the grand Mehtar stating that it has been observed with "concern" that locals do not get up and pay respect to the British when passing by on the road and that he is "advised" in his own interest to inform everyone that all locals to stand and pay respect to the passing by vehicles even if no British is sitting inside as mark of respect, lest the offender will be taken as a Russian spy and dealt with accordingly."
The Mehtars dominated till the British, threatened by a possible Soviet invasion, established a garrison in Chitral in the 19th century. However, when these fears were ill founded, the British lost interest in Chitral, and the Mehtars were left to govern as they wished until the late 1960s, when the state was dissolved in 1969 and made part of Pakistan. However, the scions of the Katur dynasty are still widely respected and honoured by the people of Chitral today, however they do not hold any royal powers.
How to Reach Chitral:
By Air: The easiest way to Chitral is by air from Peshawar. PIA, the national airlines, operates daily Fokker flights to Chitral on subsidized rates. The flight takes 55 minutes but as is the case with all flights to the northern areas, this too is scheduled by the weather.
Helicopter Safari: There are number of tour operators who can arrange special helicopter safari to Chitral - Kalash Valley - Swat Valley.
By Road: For those who wan to see the beauty of the area right from Islamabad, the best way is to venture Chitral by road - 393 kilometres from Islamabad and 363 kilometres from Peshawar, which takes about 10-12 hours. From Islamabad or Peshawar, drive to Nowshehra and through Mardan and Dargai, go as far as But Khela. From here the road branches off to Swat and Chakdara. Take Chakdara route to Lower and Upper Dir and atop the 3,118 meters (10,230 feet) high Lowari Pass. Nearing the pass, the weather beaten road climbs up on the Dir side in wide loops and plunges into Chitral in about 50 sphincter tightening switchbacks. Clouds envelop the Lowari summit throughout the year. These are accompanied by high winds.
Snow blocks the pass from December to April. During this time, the Kunar road is the only way into Chitral. Opened in 1987, the road links Chitral and Kunar; it enters Afghanistan at Arandu. Running through the Afghan province of Kunar, it re-enters Pakistan through the Khyber Pass. The road remains open throughout the year, and its usage is made possible through an interim arrangement between the Chitral administration and Afghan authorities.
Places to Visit:

The Kalash Valleys of Bumburet, Birir and Rambur, for the peculiar lifestyle of its people which is a living image of what the European community once was in the medieval age. This may be because this pagan tribe was set apart from the world for centuries and had lost interaction with its inhabitants, thereby following their unique customs, culture, and religion since 400 BC. And till now, the history and background of this primitive tribe and its 3,000 people is still shrouded in mystery.
Sites of Gandhara Grave Culture (Proto historic Period) - The grave burials date back to era in between the Indus Valley Civilization and the arrival of Achaemenian in 600 B.C. These graves assume tourist and archeological attractions for the reason that Chitral has never been a part of ancient Gandhara.
Forts and settlement sites of the 17th-19th centuries.
Bir Moghlasht, at an elevation of 2,743 meters (9,900 feet) and 15 km (9 miles) from Chitral, has the summer palace of the former Mehtar of Chitral. From the palace, one can get a good view of the river. The place also offers a spectacular view of Tirich Mir rising above and the valleys. A narrow winding road leads to the fort. Nearby is the Shahi Mosque of Chitral, was built by Mehtar Shuja-ul-Mulk about a century ago. It is a stylistic piece of architecture with its impressive inlays and decorations and its minarets and cupolas poised against a backdrop of a bleak, hilly landscape.

Garam Chashma (hot springs) is located 45 kilometres north west of Chitral at 1,859 meters. These springs (above right) have their source in the Hindu Kush mountains. A jeepable track takes takes 3 hours along the Ladakh River. Halfway through is the Shasha Pass, crossing it, the Ladakh and Shagor Rivers come into view, both flowing together into the Indus. The boiling Sulphur springs are famous for healing effect on skin diseases, gout, rheumatism and chronic headaches. For the convenience of tourists "hamams" (baths) have been constructed near the springs.
Chitral Gol National Park located in the north west of Chitral Town and is in the shape of a a huge mountain amphitheatre. Spread over an area of 7,750 hectares and established in 1984, the park has two hunting lodges, which were built by the Mehtars. The best time to go there is from May to September. Lammergier vulture, Himalayan Griffon vulture, Golden eagle, Demosille crane, Peregrine falcon, Himalayan snow cock, Himalayan monal, Snow partridge and rock Partridge are the most common birds found in the park. The park is also the habitat of markhor goats, the Siberian ibex, the snow leopard, the Ladakh urial (Shapu), the Tibetan Wolf, the Red fox, the Yellow throated martin, the Himalayan otter and the black bear.
Lakes of Chitral: There are four famous lakes in Chitral; Shandur Lake, Karbaza lake Chatti Bai Lake and Chiyan Tar lake. The first two lakes still exist while the other two have dried up. Lake Shandur is a beautiful spot on the border of Laspur Valley. Lake Karbaza is at Broghail in Yarkhoon Valley. Lake Chatti Bai is also in Broghail, but as mentioned earlier, it has dried up. Lake Chiyan Tar is another dried up lake in Lutkoh at Dorah Pass. Hot springs of brackish water force out their way at various places in Chitral, such as Lutkoh, Ambore, Treech, Boni, Shah Jinnali, Yarkhoon and Sindoor. People visit these in great numbers for the cure of skin diseases and asthma.
Chitral Aerial View
Related Links: Chitral Valley & the Hindu Kush Mountains Dardic languages in Chitral Chakdara Museum Chitral - A Hidden Paradise of the Hindu Kush A Short History of Chitral and Kafirstan Photos of Sahib Delan KHOWAR ENGLISH DICTIONARY AND WORD LIST
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This page was created on 10 June 2006 / 18 September 2006 Copyright©JalalsPages - 2005

Sunday, April 19, 2009

Pakistan's Kalash


akistan's KalashBASHARA KHAN'S, prominent black moustaches, looms across the crackling fire. "When Choimus festival is finished, you must take a Kalash husband". This I had not bargained for when I accepted a Kalash friend's invitation to become blood sister to this remote tribe. "Husbands are much trouble," I respond. Bashara Khan is undaunted. "One night?" he grins. I suddenly pretend not to understand a word of Kalasha, and literally dance out of the situation. Slipping away from the smoky warmth of the small wood and stone house into the frosty night, I am immediately swept up in a dancing crowd of young girls. Tonight is the climax of Choimus, winter festival of the Kalash, an isolated mountain tribe that preserves its own ancient religion. About 3,000 Kalash remain in three high, narrow valleys of the eastern Hindukush range. These three valleys, Rumboor, Bumburate, and Birir, are a 20 miles journey from the town of Chitral in the North West Frontier Province of Pakistan, and lie adjacent to the Nuristan region of Afghanistan. The strategic location of this tiny ethnic minority, in a sensitive border region on the fringes of the Soviet-Afghan war complicates Kalash life and makes Kalash culture seem fragile. Yet most Kalash remain strong in their, culture and beliefs. Few in recent years have been lost by conversion to Islam, and the population is in fact on the increase. In the centre of Balanguru, largest village of the Rumboor Valley, a wild circle of dancers whirls round the ten foot tall bonfire, which spurts sparks and embers, dragon-like, into the moonlit mountain night. Girls and boys, and occasionally older men and women, suddenly spin off the main circle into lines or small circles, creating a joyous chaos. One old woman with a deeply lined nut brown face and an Eiffel Tower earring (given her by a French anthropologist) delights in croaking out the most sexually explicit lyrics, while small girls listen admiringly. Fifteen year old, Taigun Bibi, her face aglow with excitement, shouts the words into my ear as we are furiously clapping and jumping. My friend Saifuilah Jan, 24, the only English speaking Kalash, catches me from behind, unsettling may heavy cowrie shell headdress. "I couldn't recognize you!" he exclaims. "You look Kalash." Saifullah had been right when he told me on my initial visit five months earlier: "If you want to learn about our religion. You must see Choimus".Annual Festival Upholds CultureChoimus, roughly coinciding with the winter solstice is the year's most important festival, a time of great celebration both reverent and ribald. It is the distillation of the cultural and religious elements that make the Kalash unique, as the only tribe in the region never converted to Islam. Choimus is part of the pure tradition to which the Kalash have clung despite threats, force and even slavery to the rulers of nearby Chitral. The Kalash religion is the last remnant of the pre-Muslim culture of Kafiristan, which Muslims called "land of the unbelievers." Its borders once extended through the Hindukush far into present day Afghanistan. This land, though never a single political entity, culturally embraced not only the Kalash, but also several tribes inhabiting the neighbouring valleys of what is now Afghan Nuristan. Though every tribe had its own pantheon and dialect, all shared a predilection for ornate carvings on temples, houses, and furniture, and a preference for low chairs rather than sitting on the ground. They also erected elaborately carved effigies of ancestors in graveyards, had a great fondness for wine, and attached a ritual importance livestock, especially goats. Neighbouring Muslims, who abhorred graven images and alcohol, were offended. From 1895 to 1898, Abdur Rahman, Emir of Afghanistan, campaigned to subdue the "infidels" of Kafiristan, and converted them at sword point. He changed the name of the country to Nuristan, "land of light" and annexed it. The Kalash escaped conversion because of their (unwilling) attachment to the princely state of Chitral, within the British sphere of influence. Only vague traces of ancient practices re main in Nuristan, but among the Kalash the religion of Kafiristan persists. The Kalash pantheon includes Dezao, the omnipotent creator god; Sajigor, god of flocks and shepherds; Mahandeo, god of honeybees; and Jestak, goddess of home and family. The Choimus festival honors Balomain, the legendary demigod who once lived among the Kalash and did heroic deeds. Once every year, during Choimus, Balomain's spirit passes through the valleys, counts the Kalash and collects their prayers on behalf of Dezao. He then "carries" them back to Tsiam, mythical land of origin of the Kalash. This year Balomain will count one extra person, as I will join the tribe as blood sister. Photographer Steve McCurry and I reach the Rumboor valley a few days before the festival. Saifullah meets us and escorts us to the "Rumboor Palace Hotel" , a modest structure owned by his father in law Kata Sing. Kata Sing lives with his family in another village, but this extra house, an informal community hall by day, will be our sleeping quarters al night. The handsome Kata Sing and his two sons remember me from the past summer. "Ishpatah, baba! Prusht taza? - Hello, sister! Are you well?" The Kalash hail each others as baba (sister), or baya (brother), unless there is a more specific relationship of blood or marriage. I introduce Steve as my cousin, so no one mistakes him for my husband. We proceed to Saifullah's village, Balanguru by way of the mill, where women are grinding flour for the festival. The houses of Balanguru climb the steep hillsides like stairs. Saifullah leads us up a tricky, roughhewn log ladder and across a flat mud roof into his home. Washlim Gul, his vivacious young wife, welcomes us affectionately, offering walnuts and dried mulberries. She suckles their, eight month old son, Wazir All, while their two year old son, blond, blue eyed Yasir, eyes us intently. Like these children, many Kalash males have names of Muslim derivation. When asked why, the Kalash simply shrug and call it custom.Dressing for the OccasionBatan Gul, Saifullah's neighbour and clan sister, calls me to her house. As promised, she has finished making my thick cotton cheo, the voluminous black dress worn by Kalash women. I try it on with a long woven magenta sash that binds it tightly at the waist, allowing objects to be carried safely in the pouch formed in the folds of the dress above the sash. On her terrace we sit in the wintry sun as Batan Gul braids my hair into chui, the five braids worn by all Kalash women. She nods approvingly. "Your braids are very long". Saifullah appears with several strands of fashionable red and white beads, obtained from his mother and clan sisters. Compared to Washlim Gul, whose hundreds of necklaces hang down nearly to her waist. I look like a pauper. Ceremoniously, Saifullah places my kupasi, the heavy Kalash headdress, on my head. I am weighted down by its several pounds of cowrie-shells, buttons, beads, bells, and assorted ornaments, all sewn into rows and patterns on a thick piece of wool. "Now you are Kalash, and I am your uncle", he teases, green eyes crinkling into a smile. "It is the uncle who gives the girls their first headdress". I am pleased to be in Kalash dress for Mandaik, the day offerings are made to the ancestors. As the sun hovers on the high wall of the valley, the clans gather in their Jestak-han, temples of the goddess of home and family. We go with Saifullah's family to the large, one story building that serves as temple to Balanguru's two largest clans, perhaps 20 families altogether. People come to their respective Jestak-han laden with baskets of berries, nuts, and dried fruits, the rich earth tones of the harvest glowing in the afternoon light. Inside, a warm fire beckons. Each family puts a portion of the food into a large communal basket, which will be placed outside for ancestors spirits. In front of the Jestak-han, men construct a pyramid of pine chips. This is the kotik, the light for the ancestors. Everyone is given a small torch of three sticks. Upon entering, we light these hurriedly before we are shut inside, so no one will fear the spirits of the ancestors as they "suck the taste" from the food offerings outside the door. The kotik is lighted. Two men hold a thick cloth over the open doorway, closing us in. A hundred torches light the rough geometric carvings of the four wooden pillars. I am in a hushed sea of ornate cowrie-shell headdresses adorned with feathers. We listen intently for the rumblings of visiting ancestors. It is a moment of magic, a moment when belief brings the once silent temple to life. As the kotik smolders out, the cloth is dropped from the door, and conversation begins anew as we throw our torches joyously on the fire. Since the offered food has been touched by the ancestors, it is now considered impure for consumption by men and is permitted only to women past childbearing age, who quarrel cheerfully over its division. Once it has been divided, people drift home to finish preparations for Choimus. The temple is again cold and silent.Rites Begin With PurificationEnough flour has been ground to last the length of the festival, and the elders declare that Choimus may begin. The first day is Shishaou Sucheck, the purification of women and girls, beginning the week during which no one may make love. This ensures that everyone will be pure when Balomain comes to the valley. Because I am staying in one of Kata Sing's houses, his clan must purify me. So Saifullah leads me to Kalashagram, the village high above the river where Kata Sing's family lives. Billowing clouds of blue smoke in the morning sunlight mark the places where men bake shishaou over open fires. The special pure bread, used in today's ceremony, must be baked either in a field away from the village, or in the cattle house, which is forbidden to women. Kata Sing's pretty daughter in law, Sunugur, guides me down the steep, icy path to the river's edge, where I must join the women of the village in a ritual bath. Icicles cling to boulders above the river, and I am thankful that bathwater is being heated over a small wood fire among the rocks. In the afternoon the men arrive with the special bread. The women, wrapped in fine, newly woven dark green and blue striped blankets, their bulky headdresses crowned with lavender and purple feathers, begin slowly chanting the hymns to Balomain. They smile encouragingly as I join them, though I know only the last words of each chorus: "He came down". Solemnly, we file up the hill to an open place near the cattle house. A few at a time, the women and girls come forward. Water is poured over their hands, and they are given five loaves of bread to hold. A male member of the clan waves a branch of pungent burning juniper three times over each woman's head, murmuring, "Sooch Be pure". My turn comes, and I feel strangely reverent, like a small girl at her first Communion. That night I help Washlim Gul and Miza Dana, Saifullah's mother, bake jaou, the thick Choimus bread filled with goat cheese and crushed walnuts. Washlim Gul patiently demonstrates over and over how to form the dough into a cuplike hollow for the cheese and walnut mixture. My awkward hands invariably produce clumsy, misshapen forms. "Don't you bake bread in America?" asks Washlim Gul. I explain that in America nearly everyone buys bread from large stores. This they find very funny. When we are finished baking, Washlim Gul removes the heavy griddle and puts two loaves in the embers to warm. "One of mine, one of yours", she says, laughing at my easily recognizable undersized creation. "Is it good?" I ask doubtfully as she tastes my loaf. "Very good", she says, and I am relieved that appearances deceive. We chat in my limited Kalasha. The fact that I am 26 and unmarried is first a source of mystification, then amusement. "Maybe in two or three years", I tell them. "In two or three years you will be old", answers Washlin Gul with a mischievous grin. "I am 23 and have two children". The next day men and boys are purified. Like the women, they must bathe, but are forbidden to sit on chairs or beds until the evening, when the blood of a goat sacrifice is sprinkled on their faces in the cattle house. Before their morning bath the men sacrifice 30 goats at the altar of Sajigor, patron of flocks and shepherds. Under the bare, spreading branches of the giant walnut tree overlooking the flat ground below Balanguru, women await the men after the sacrifice. They keep up a constant quavering of Balomain songs.From Solemn to SalaciousIn the distance the men file down the path from the Sajigor altar in solemn procession, led by elders in bright coats of silver or gold brocade. Their rolled woolen caps are decked with sprigs of holly oak and juniper, with feathers and beads. Baraman, a venerable old man with a strong featured face, is in the lead, his green and gold coat glittering in the sun. His dignity and bearing remind me unaccountably of the ghost of Christmas present. As the men approach, the women, still singing, sink to the ground. The men, chanting in low bass voices, slowly circle the women three times. It is an awesome moment in this faraway valley, at once alien and frightening, yet somehow familiar. Suddenly the men's songs change to aggressive sexual chants, and the young boys jump on each other's backs, crying boisterously, "Oh, ho, ho!" Groups of young men and women hurl insults, and an occasional clod of earth, at each other. They cite each other's inadequacies and transgressions, and the girls gloat over the frustrations of the boys during the seven days of sexual purity. In the midst of this, someone places a string of apricot kernels around my neck and I suddenly remember the summer when I helped Kalash women shell hard apricot pits against a stone. Some of the edible kernels were strung into these long necklaces, to be given as gifts during Choimus. I feel a sense of time flow, the peaceful closing of a circle. The following night is Chanjah-rat the dramatic torchlight procession that its name from the long torches made of pine bound with willow. Before the procession I am invited to Kata Sing's house for a festive meal of tasty but chewy goat tripe and Choimus bread. Well after darkness, the village of Kalashagram gathers on a high place. All light their torches in the bonfire, and the long, slow progress down the mountain begins. It is exhilarating but also frightening. A fire storm of embers hails about me, onto my clothes and my headdress, and whole chunks of burning pine fall at my feet. Across the valley a small constellation of torches snakes down the dark mountainside from the high village of Groom. At the very same moment, both processions reach the bridge that leads across the narrow gorge to Balanguru. At the best of times the supple plank bridge is treacherous, but it is positively terrifying in this traffic jam of bodies and fire.Festivities Move to Nearby VillageOn this night all Rumboor Valley heads for Balanguru, which has the largest dancing space. The village is ablaze with a giant bonfire. I throw myself into the melee of people madly circling the fire, singing, leaping, dancing, glad to be rid of my torch as I hurl it into the fire with the others. The moon is high and bright, the stars like chips of ice in the thin black sky. The ragged snowy mountains rise close by, shutting out most of the sky, and seeming incalculably wild. And yet I feel at home. The next day Saifullah informs me that the dancing is finished here, and suggests that Steve and I follow the festival to Bumburate Valley, which lags two days behind. Bumburate, largest and most accessible of the three Kalash valleys, also has the largest Muslim population. Some are converted Kalash, others are outsiders come to build hotels or shops. As we arrive, the Muslim call to prayer echoes up the snow-dusted mountains, carried to the Kalash villages by a powerful loudspeaker. In Brun, a picturesque stair step village, an unpleasant surprise awaits us. We are informed, by the inhabitants that, having shared a jeep with Muslims, we are now impure. Vainly, Saifullah argues that we did not eat in the impure jeep. But we will not be allowed in the houses until we undergo purification, Bumburate style. The price: one goat sacrificed in the cattle house. Steve and Saifullah return spattered with the blood of the sacrifice. Afterward, we celebrate with several bottles of strong local wine, corked with corn-cobs. The sweet, heady wine soothes my nerves, and we joke, dance, and sing. Then Saifullah becomes pensive. It was not easy for him to become the only educated member of his tribe. The few other Kalash boys who made the ten miles journey to school in the Muslim town of Ayun either quit or succumbed to pressure to convert to Islam. One even became a Christian. Saifullah describes how one of his Muslim teachers used to call on him: "Stand up and read the lesson, dirty Kalash". He tells us of the past oppression of his people, surrounded by a different religion and culture. Until Pakistan's independence in 1947, the Kalash were virtual slaves to the rulers of the semiautonomous Muslim state of Chitral, and were subject to forced labor. Laws required Ka]ash who visited the town of Chitral to wear hats with beads or feathers, to differentiate them from Muslims. There were cases of forced conversion. Today the official policy of the Islamic government of Pakistan is one of respect for the rights of religious and ethnic minorities. In practice, many land disputes between Kalash and Muslims remain unresolved, and the best business properties are in Muslim hands. In Bumburate all the hotels are owned by Muslims from outside the valley. Saifullah feels the courtroom is the best place to defend the rights of his people. His goal is to become a legal adviser, and later a full advocate. He hopes somehow to raise money to continue his education. We return home to Rumboor on Christmas Day, and invite some of our friends for dinner. In my halting Kalasha, I try to explain the "foreigners' Choimus". Jesus is a little like Balomain, but he is the son of Dezao, the Kalash creator god. Some confusion is evident in the faces of my listeners. Over wine, I sing Christmas carols, then Kalash songs. The time is nearing when I must leave the valley. We visit Sumali Khan, a tum puchawao, "bow shaker", who tells the future with a small bow made from a twig and a string of goat hair yarn. Saifullah insists that I ask when I will return to Kalash and I suddenly become afraid. "What if he says five years, or ten, or never?" I wonder. Saifullah reminds me that I told him the future is made by our own minds. I sit tensely on the rooftop next to Sumali Khan, shivering in the snow-laden air. Will the bow never move? It begins to sway, and at last Sumali Khan speaks. I understand the words "six months" and "one year, six months". Saifullah explains that I might return within six months, but definitely within a year and a half. I am so happy I am ready to embrace them both.Finding a New FamilyThe day before I leave, I become blood sister, or dari, to Washlim Gul, and thus am formally adopted into the tribe. Washlim Gul is happy, but worried. It is good to have an American sister, she says, but why must we be so far away? I arrange for a sheep to be killed and roasted, and the simple ceremony takes place on the front porch of Saifullah's house. Akbar Hayat, Washlim Gul's brother, officiates. I am nervous, aware that I am undertaking a responsibility that the Kalash take very seriously. I watch intently as Akbar Hayat cuts one roasted kidney. He feeds half to Washlim Gul on the point of the knife, then half to me. When he has repeated the process with the other kidney, we are officially blood sister. I feel elated. Something very important has taken place. Whatever else I may become, I am always Kalash, and an only child has found a sister. We send portions of meat and rice to all my newfound relatives, then invite close relations and elders to a feast. I feel sad as I look from face to face in the soft lantern light. I have found a family, only to lose them to distance, borders, and visas. Washlim Gul's father, Kata Sing, gives an emotional speech, which Saifullah translates. "You are our guest in Kalash, and yet you have made us your guests twice, and now have become as my daughter. We have had foreigners here, but never before have they shared their Christmas with us. In the past we have been made many times to feel low. But because you have made us your guests, we feel we are something high". "But Saifullah, why should such good people ever feel low?" I ask in disbelief. "We have been told so many times that we are low ", he replies, "that it is carved on our brains, like the carpenter carves on wood". Another tragically human story, this is a story of the oppression of one group by another, a story of pride won slowly and painfully. It is with love and respect for my blood sister, Washlim Gul, and my adopted brother in low, Saifullah Jan, their families, and their tribe, that I write their story, in hope of a future of pride and freedom.