The unique Khow culture of Chitral

The Khow: Before we discuss the Khow Culture, it would be appropriate to know the etymology of the word, ‘Khow’. Linguists and historians who have so far conducted research on the subject are silent as to why the indigenous people of Chitral are called Khow? This want of clarification has led to misconceptions like spelling and pronouncing the word as Koh (mountain) and Chitral as Kohistan (a country of mountains). After a considerable search and deliberation, I have come to the conclusion that the name might have been used for the people who lived in caves (khau in Hindi) before they started building houses. The Aryan immigrants were nomads, hence lived in tents or caves. The oral history of Chitral also confirms this assumption by telling us that after their permanent settlement in the upper valleys of Chitral, the people used caves on the high lands as a shelter during the turbulent period when the Huns and Yarkhun tribes intermittently invaded Chitral via the Boroghil Pass and plundered and devastated whatever came in their way. The local populace used to flee to mountain valleys and hid themselves in the caves to protect their lives and properties from the cruel jaws of the wild people. Till recently, utensils and other precious articles have been found buried in the caves. In my opinion, they were called Khau after their dwelling places - caves - which by corruption became Khow. However, this presumption should be taken just as a reference for linguistic and anthropological research and one should not confuse the word Khow with Koh and Khowistan with Kohistan.
The Khow are the backwash of the second wave of Aryan immigrants of about one millennium BC. They remained in close contact with Ghalcha-speaking people to the north of Hidukush before they crossed over to the South which caused differences in their language and way of life. Since then, hundreds of clans and tribes belonging to different ethnic groups have come to Chitral from the northern, southern, eastern and western passes, settled there and mingled with the Khow by intermarriages and adopting their culture. In later times when Islam reached Chitral, they all embraced the religion and became one nation and collectively called Khow people.
The culture which the Khow nurtured and developed became the predominant culture of Chitral and is called Khow Culture. It is also known as Chirali Culture because of its dominant position in the district, but it is not proper to call Khow Culture as Chitrali Culture due to the fact that Chitral has also nursed and preserved Kalasha Culture as an antiquity for the modern anthropologists and students of cultural histories of the time. Both the Khow and Kalash cultures have lived side by side for more than two millennium years, but the former dominated the latter with the passage of time, especially after the advent of Islam in the valley. Initially, the upper part of Chitral, known to historians as ‘Chu-wei’or ‘Shang-mi’ or ‘Bolor’ or ‘Khowistan’ has been the abode of the Khow and has been an independent state for the most parts of the known history. During the reign of Raes Rulers, they invaded the lower part of Chitral, once called Cheih-shuai or Chin-shi, ruled by Kalash rulers and established their sovereignty all over Chitral, extending down the Kunar Valley to Chaghan Serai in the south west and Bashgal in the west. Their culture overwhelmed the Kalasha by driving the Kalash people out or converting them in to Islam. Now Kalasha Culture is being practiced by approximately 3,000 people living in the valleys of Buborat, Rumbur and Bireer. The Kalash people deserve salutation for preserving their customs and rituals in the face of unabated incursions of alien cultural forces, oppressing social environment, ignorance and numerical weakness. Today Chitral is grateful to Kalash Culture for its contribution to tourism development in Chitral by attracting local and foreign tourists.
Before the advent of Islam, as the dim historical records reveal, the upper Chitral was ruled by a Buddhist named Bahman-Khowistani and the people practiced Buddhism. Bahman was defeated by Islamic forces in the mid-eighth century AD and killed either at Khotan Lasht, Yarkhun, or at Qaqlasht. It would be this era that Gandhara Culture also entered the valley and left its imprint in the Khow Culture.
Chitral by its geographical location has possessed an important place on the trade route from North Afghanistan (former Bactria), Tajikistan, Kirghistan, Qazakhistan, Yarkand valley and Kashgher to the plains of Gandhara and Middle East. Beside other routes, Buddhit pilgrims from China and other north-eastern regions of Central Asia traveled to Swat and Taxila through upper Kunar valley crossing Boroghil Pass and similarly monks used the same route to reach China, Mongolia, Korea and Japan. Eastern Turk-pilgrims also used Boroghil Pass for their journey to Baitollah Sharif at Makkah till the closure of the Broghil Pass after the demarcation of the Durand Line. Thus Khow Culture assimilated some of the characteristics of those cultures who came in contact with it. When Chitral came under the sway of Islam, the Khow culture was embellished with Islamic values.

Customs and Rituals:
Khow culture contains a big treasurer of refined traditions which are discussed in brief:

Weddings: Weddings are performed with simplicity but with high regard as a sacred duty. Parents consider the wedding of their daughters and sons as their obligation to be performed at all cost. That is why in old days marriages took place at tender age because parents wanted to see their children married and settled before they passed away. Usually marriages are arranged by parents or elder brothers if parents are not alive. In Khow Culture, the parents of girls have importance. All conditions if laid down are settled with the consent of the girl’s father. Parents, uncles, brothers and all the blood relations of a girl whose hand is asked for one’s son are venerated with full possible protocol. After getting the consent of the girl’s father in a secret way through a common relative (called pornek) of both the families (now-a-days letters are sent), the boy’s father and close relatives go to the girl’s home taking the elders and respectable members of the area to perform the custom of betrothal, called Bok mashkik or Allaho Akbar or Shawai boteik. Here the girl’s father is formally requested for his daughter’s hand and upon his acceptance, the boy’s father and all his close relatives express their profound thanks by kissing the hands of the girl’s father, mother, uncles, aunts and brothers present on the occasion. The girl’s father has the liberty to demand anything he deems fit. Usually, rifles, guns, horses, bulls and ‘baar’ (carcasses of goats and sheep and especially cooked traditional food of certain quantity) are demanded, but it is not customary. The bride’s father may not demand anything if he is a religious man. However, if he asks for anything, the father of the bridegroom will be bound to provide the same at any cost. On the other hand, the bride’s father is not bound to give any thing in shape of dowry except the ‘badel’ in exchange of what the father-in-law of his daughter has brought which is also given at his leisure in kind of cow, beddings, etc. It has been a tradition that the bride’s father gives cows, beds, clothes, embroidery, ornaments according to his financial condition.
A close relative of the bride called Tokhmiran, accompanies her to her husband’s home and he is offered a gun, horse or bull called ‘usel. It is a sign of respect given to the bride’s family members and a goat is also slaughtered and a feast is given in his honour in which all the prominent figures of the village are invited. This is called ‘Khaltabar basi. A musical concert is also arranged in his honour as well. A carcass of goat or sheep or ram, etc., is also sent to his home as ‘murry.
The concept of dowry does exist in the Khow Culture to the extent that when the daughter, after 2-3 years of her marriage (usually when she and her husband decide to establish separate house) comes to her parents’ home with simple gifts in shape of meat or backed food or something of the kind and asks for utensils, sheep, goats and cows. Her father and all the blood relatives happily give her flocks of livestock, beds, carpets and pots.
In the Khow society, the son-in-law is considered as a son and there is saying, “zhaw diti zhur kranik” to buy (get) a son in exchange of a daughter.
There is another feast given to the villagers of the bride whenever they happen to come to the village of the bridegroom in connection with performance of public work, i.e. construction of road, bridges, canals etc., on self-help basis. This is given in the shape of he-goat or bull according to the status of the bridegroom. It is called ‘ufto-murry’. It is worth mentioning that in Khow culture a daughter is considered as the common daughter of all the villagers and in case of any trouble to her all the villagers come out to her help in unity and protect her rights. That is why in Khowar there is a saying that ‘Zhur na bash” means daughter is common to all.
Now-a-days the simplicity of weddings has faded or going to fade because our young generation is accepting new trends in marriage ceremonies. The father of the bridegroom is asked to bring certain amount of money which was otherwise unknown in Khow society. All the ceremonial customs related to marriages are giving way to some imported traditions of down districts.

Funerals:
Funeral have also importance in a Khow society. Every person who hears about the death of a certain person manages to reach the deceased’s home at any cost and considers it his religious responsibility. Everyone takes part in digging grave as a virtuous action. All the rites are carried out in accordance with the Islamic tenets, i.e. dead body is washed, raped in shroud, prayer (Nemaz-e-janaza) is offered. After the burial, three days’ mourning is observed and during these days the villagers bring cooked food turn by turn and feed the deceased’s family members. During these three days, every commodity of daily use is supplied by the gram (Tradional Khow society) and using even firewood of the deceased’s family is considered to be unfair. After three days Khodai is performed. Goats/sheep or bull is slaughtered, special dish (lazhek) is cooked and offered to the ‘gram’ gathered in the house of the deceased. It is called ‘Khodai’ or khairat’. With this the mourning is ceremonially ended but visits for Fateha continue for seven to 15 days depending on the range of relationship and status of the dead person in the society. Because of the scattered population and relationship at far-flung places, the relatives are not informed in time, hence visits for Fateha continue for days. The senior members of the deceased’s clan regularly attend his home till the visits come to an end. Mulla of the area and qazi remain on duty to recite the Holy Quran for blessings to the death. The members of the deceased’s family pay to the mullas or qazis according to
their financial status as alms.

Gram:
It is an informal village association of certain number of households having common interest. It has a traditional code of conduct implemented by the village elders. In a small village, there is usually one gram, but in big villages there may be 4-5 grams. The members of the gram are bound to take part in services of collective benefit, such as construction and repair of village canals, roads, bridges, godown, school, hospital; grazing and looking after cattle, sheep and goats on grazing fields on high lands during summer; supply of materials and food on occasions of death, etc,etc. These services are called ‘moan which means compulsory for each of the households. However, widows and minor orphans are exempted. In old days, big projects like construction of roads, schools, bridges etc, were executed through moan system.

Gram-Kheshi or Gram Khali:
When the villagers assist and help some needy member of the society in harvesting, ploughing, carrying manure to the fields, collecting firewood etc on voluntary basis, it is called gram-kheshi. Performing duty in weddings and funerals are also called gram-kheshi.

Yardoyi:
It has been a very laudable cooperative working system of the Khow society.
When a villager requires the help of his fellow villagers in harvesting, ploughing, carrying manures to the field, collecting firewood or construction of a house, he goes house to house and requests for their help on a certain day. He cooks food for them. The villagers come and carry out the task. It is called ‘Yardoyi’. Now-a-days this volunteer service is in decline except in the most remote areas.


Saq: It is also a traditional rule under which a ban is imposed on the beneficiaries of a certain area on grazing or cutting trees and bushes of a specified area for fixed period. The gram or grams collectively take such a decision to protect grazing fields and forest from deforestation. If somebody violates the ban he will have to pay a penalty in kind of goat or even a bull, besides the tree or firewood he has collected would be confiscated. In early days when the hunting fields were the property of certain clans, free hunting was completely banned and the violators were to undergo severe punishment. This traditional law had protected the wildlife without doubt.

Khow Clothings:
The traditional clothes of Khow people consisted of a long overcoat, (Shoqa), pantaloonor shalwar and pakhol (Chitrali cap) made of locally weaved woolen cloth. Women wore similar clothes but the overcoat was known as Raghz and instead of pakhol they wore embroidered round caps (khoi). This cap is still used in remote valleys of Yarkhun, Laspur, Torikhow and Ghizer district of Northern Areas. Shoqa is also worn by a few people of these mentioned areas. Chitrali Pakhol is admired and used not only within the country but also all over the world. Shoqa of Torkhow is well known all over Chitral.
Leather shoes coming up to the shin named as Khon or kon made of goat or ibex skin were common footwear. Under the Khon, long woolen stocking were worn. The shepherds, hunters and woodcutters used leather strip raped around their feet up to the calf, fastened with leather cords (zhikan) called Kirkot or taching. These footwears are no more in existence. At present, all the Khow people wear Shalwar Qmeez. Our new generation prefers pant shirt instead.

Traditional foods:
Khow Culture has the pride to have a rich variety of food. These foods are common in upper Chitral and Lotkuh valley. A short description is given here.
Khista Shapik (yeast bread). A very soft, medium thin and round bread cooked on an iron plate.
Ishlak or bar shapik or Phulka A thin, flat bread cooked on iron plate.
Chapoti: It is medium thik round bread cooked on iron plate and then broiled in the fier place.
Phoshpaki : A yeast bread baked in hot ashes.
Mishtiki or Chai tiki: A cake like thick bread, backed in iron tray.
Tawa tiki: It is a thick and large bread baked on iron plate by putting hot ashes on it.
Sanabach-tiki: It is a big sandwitch of sanabachi( a local salty dish cooked floar paste in ghee) between layers of bread, and baked in a baker tray.
Pushur tiki: It is baked like sanabachtiki but meat is put in it instead of sanabachi.
Zholai Tiki: It is also cooked in the same way but crushed kernels of walnut with onion are put in it.
Phinak tiki: The same as above but Cheese is put in it

Ghalmandi: Cheese is put between two phulkas and ghee is pored on it and eaten.
Khista Ghalmandi: It is thin Khista shapik with cheese between two layers of loaves and cooked on iron plate. It is eaten with ghee /oil on it.

Sanabachi: It is a famous dish, especially cooked during Phindik festival. It is a salty dish, a paste of wheat flour is cooked in ghee.

Shoshp: It is a very simple sweet dish of several kinds. Wheat flour, water and germinated wheat powder are the total ingredients used. It is also cooked in ghee, fat, walnut oil and crude oil of apricot and known as tarbat. It is a especial dish cooked on Now Roz festivel.

Lazhek: Crushedwheat is cooked with meat and served with spoons. It is a common dish of Khodai (food served for the blessings of a deceased soul)

Mul : It is a very simple food of thin paste of wheat flour, cooked in a iron cooking pot or earthen pot and eaten with ghee or milk or cream.

Loganu or Leganu: Tiny balls are made out of pulse flour and boiled in water and then a mixture of onion, tomato, red pepper and sour substance (Qurut or Shut) made of milk or water left after cheese is prepared, with ghee is mixed and eaten with spoons. If meat is added, it becomes a more delicious food. It can be called Khowi soup.

Kali: It is a soup prepared like Leganu but instead of flour balls, pieces of loaves are boiled in water and then a certain quantity of tomato, onion pieces, red pepper and some sour material ( Shut), cooked in ghee is mixed and served.

Chhira kali or Sonak: Kali cooked in milk

Qalaibat: It is a kind of Sanabachi cooked in fat oil.

Pakhti: Cooking rice is called Pakhti korik. It is also a common dish in Chitral.

Chira Leganu: Wheat shots cooked in milk and eaten with spoon.

Chira shapik: Milk is boiled and when becomes thick it is put between two phulkas and ghee is put on it and eaten.

Mulidah: Cooked phulkas are made pieces and cooked in milk and served.


Khowar Music:
The music composed by Khow musicians has no match, neither in terms of its richness and diversity of modes nor in intricacies of composition. As such, its oldest musical modes are attributed to the famous fabulous bird - phoenix - probably because such music of the highest artistic beauty is unbelievable to have been created by a human imagination and skill. The fact that no musician of the known cultural history of Chitral succeeded to compose a piece of music of a slightest resemblance to these classical sounds strengthens the above notion. But the one who knows about non-existence of the legendary bird, Qoqnus, surely bows his head in salutation to the unknown artists for creation of such a master piece of music.
Khowar music consists of pure sounds and song. These musical modes or songs are divided into two main groups: classical and non-classical. The classical group of songs and sounds are further sub divided into Dani and non-Dani. Dani sounds are played by an orchestra as well as solo but non-Dani classical sounds are played as solo only. The famous modes and sub modes are:-
i. Qoqnuzo hang (the mode of the Phoenix): There are four musical sounds, namely Krui kumoru, Berangi, Ali Sher Khan and Noor Quli. These are played on Sithar or flute by a soloist. No dance is performed on these modes. They have both short and lengthy notes but highly melodious and fascinating. Their composition is delicate and intricate that a very expert and highly skilled musician can play them in their proper tune. We may rightly call them ‘Deepak Raag of Khow Music.
ii. Dani modes or sounds: There are two groups of Dani, pure Dani sounds and songs. These modes have lengthy and highly rhythmic sounds and are played on string, woodwind and brass musical instruments accompanied by percussions. They have short as well as long notes, change with long echoing pauses, but continuity of rhythm is not disturbed. The music goes on in slow motion and gains high tempo in the middle and slows down for a a few minutes. At the closing stage it again resumes speed and high tone for a moment and ends at the style it began. To name a few Dani modes what could be recalled are, Lot-dani, Ustaad-dani, Chhogh-dani, Dado-dani, Arabkhano-dani, Bulbulkhano-dani,Shishtuwar, Hunzikwar, Sardarmitaro-dani,mirwalio-dani,Mirza-e-Alam, Charwelukhano-dani,Gulo-dani, Anwaz bibi, Yormas Begim, Yarkhuno Hakimo-dani ,KruiKhani, Shabdaraz,Barwazi,Lalozang, Nohtiko-hang, Laspro hkimo-dani,Shermano-dani.

iii. Ashurjan: It is the sweetest and most melancholic sound of the Khowar music. It is played on Sithar, flute or pipe as solo. It has melting and burning effect on listeners, especially the lovers, women and small children. Ashurjan has the same characteristics as Dani but the difference is that it is played by a soloist and dancing can not be performed on its music. It contains thousands of lyrics (rhythmed and unrhythmed) composed by different poets cum lovers. There are three sub modes of Ashurjan, played by change of bass and treble tones (zer o bam), while the fourth one is called Ashuejan dani. Besides, the above, Badsha-e-shab, Asham bibi, Dok yekhdiz, Nandoshi, Rustamo hang, Lok zhur( a farewell song for a bride) Saedogh, and dani mode of Yarman hameen also belong to Ashuejan group of sounds.
iv. Ghalwar: It has short notes and highly rhythmic tones. Characterized as sawuz this modepertains to polo match. It has five sub tones, i.e. Ponwar, Bakharashwar, Duqbaduq, Tampuqo hang and Begal. These modes are played on the day and at the polo ground when polo is played.
v. Zhangwar: It is a lonely musical mode, played in old days when the fighting soldiers moved on for a war. It was also played during war/battle to stimulate and encourage the warriors. It is a highly melancholic sound. It has short and long notes running through all the steps of a musical instrument with continuity of rhythm. It is an orchestral as well as a solo musical mode.
vi. Sawuz: All the tunes or sounds with short notes and speedy rhythm are called Sawuz hang.This mode is played on orchestra and easy to dance to it. Apart from pure Khowar Sawuz musical sounds, Pashto, Urdu, Panjabi, Shina, Balti and other sounds which have become an integral part of Kow music, all come under this mode. Unfortunately Chitrali musician of to day being unable to compose Khow sounds, are dubbing foreign sounds in to Khowar in quest for music for their songs/lyrics. The practice, though not fair is enriching Khow Culture albeit shadowing the Khow music. Another unfair practice commonly exercised is that the sounds composed for the folk songs are being stolen and used for new lyrics and songs. I have been advising our lyrist and musician to refrain from this practice.


Language and Literature:
Khowar is the predominant language of Chitral. It is also spoken in Ghizer district of Northern Areas, Bashqar and Swat-Kohistan. Linguists have classified Khowar as Indo-Aryan language of the Dardic group of Chitral sub-group. Nearly half a million people speak Khowar as their mother tongue within the country. It is also known as Chitrali-zaban out of the district but it is not correct because about 11-12 other small languages are also spoken in Chitral as well. It is said Khowar was brought to Chitral by the second wave of Aryan immigrants who settled in upper parts of Chitral about 1500-1000 BC. There is a story in Mulkhow that in ancient time a few Dervish appeared in Warijun and they used to sit on a flat stone and spoke a language which after wards became known as Khowar and the stone is still called Khow-bohrth. The story is incomplete but endorses the name of Khowar language which is still misspelled and pronounced as Kohwar by some of our friends. During the beginning of second millennium, Khowar penetrated into lower Chitral by dominating Kalasha language and even reached Swat- Kohistan in the southeast.
Before its entrance to Chitral, Khowar remained in contact with the Ghalcha language of the north and absorbed a considerable amount of Ghlcha vocabulary. Similarly, it has assimilated Persian words and phrases more than any other language. During its excessive interaction with Turkish, Kalasha, Pashto, Shina, Brushaski, Urdu and English speaking people, Khowar has not only borrowed from them but also lent some of its words to some of these languages.
Khowar remained an unwritten language up till the end of 1960s. Although foreign linguists and anthropologists have attempted to write Khowar using English alphabets but that could not be generalized because of lack of education in the erstwhile state. In and after 1917, the late Mehtar Sir Mohammad Nasirul Mulk, with the assistance of Mirza Muhammad Ghufran, the author of Nay Tarikh-e-Chitral, took initiative to write Khowar using Persian script and wrote the first Khowar beginner book (Qaedah). They also invented six additional alphabets for the additional sounds in Khowar. In 1956, Shahzada Husamul Mulk founded Anjuman-e-Khowar for the development of written Khowar and Khow Culture. In 1978, the Anjuman was revived by the present torch-bearers of Khowar literature and hence forth Khowar writing took a quantum leap. The introduction of Khowar programme from Radio Pakistan Peshawar in November 1965 and publication of monthly Jamhoor-e- Islam Khowar under the auspices of Tribal Information Department (1967) highly encouraged Khowar writing. By now, a large amount of poetry and prose has been produced but due to financial problem publication could not be carried out. In spite of existence of suitable Khowar words and phrases, it is unfortunate that our writers, especially poets, use Urdu and Persian words excessively so that some time a piece of poetry looks Persian or Urdu except its structure. If this trend continues, then in the coming 30-40 years the overall appearance would be totally different than it is now.
Khowar contains a very big treasure of folk heritage in shape of classic songs and stories (Shilogh). If these old songs and Shilogh are collected and published we not only have old words and phrases saved but also will be able to know the social, political, economical and cultural history of Chitral. Unless and until the government extends a helping hand in the matter, this project cannot be materialized.
Sports:
Istor-ghal (polo): Besides the famous polo, a large variety of sport was played in Khow society. Polo was the most favourite one and played in each village of Chitral. Most of the people kept horses for transportation of goods and riding. They played polo with the same horses in their leisure time.
The introduction of modern transport facility has proved a setback to the common polo sport of the public. At present, only those sportsmen who
play at district and inter-district level tournaments can hardly afford to keep horses. The village polo grounds have either been encroached upon or destroyed by floods because they are not being looked after anymore.

Gordogh-Ghal (Donkey polo): It is played during festivals for just a fun because donkeys have never been sport animals.

Bampu-ghal: It is a rough, free style hockey played with hockey-like sticks and a rags-turned ball (Bampu) used as ball. Sometimes a wooden ball is also used but it is more dangerous in such a free style match.

Simani-zhingaek (tug of war): It is still played during tournaments.

Gach-chokik (wrestling): It was played in civilized manner. The contesters just tried to throw down each other.

Shit-dik: (shooting competition): It was a special item in wedding celebrations and on the birth of a son. This competition also held with chhonjer (pellet bow). In old days, Dron-petsik (archery) was also a common sport.

Bohrth patsik and Bohrth usneik: (shot-put and weight lifting). These have been favorite games of sturdy Khow youth and men.

Noghor-dik: (shooting at a fort): It was a favourite passtime of shepherds. By erecting flat stones in a straight line as soldiers and a big one in the middle as king, two groups started melting stone at them turn by turn. When the king was shot the game was over.

Patik-dik: It was a rough type of cricket. A six inch long, square piece of wood was put on the ground, hit at one end with a bat and when shot up in the air it was struck with full force and the opposite tried to hit it in the air to un do the score.

Khoi-patsik (Throwing cap): Two teams of boys or girls riding on the back of each other turn by turn and making a circle threw cap to their team members to catch and if some one missed he or she was ridden, in turn.
Shapir-keli (wolf (and) sheep): It was a sport of girls but minor boys were also allowed to play with girls. Two older girls acted one as mother-sheep and the other as wolf. The mother kept her children/lambs behind her and tried her best to protect them, while the wolf attacked them and tried to catch them one by one. This game was usually played on the newly repaired threshing ground (khol).

Dasman-gordogh (mullah and his donkey): It was played by making
a circle chain by girls. One played as donkey and another, as mullah. Donkey was kept hidden in the middle of the circle and the mullah was convinced that his donkey had fled, but the mullah did not believe and attempted to enter the circle to find out his donkey.

Chuqumbeezh-dik (playin on a swing): A very long rope is fastened to
a protruding branch of the highest tree and is ridden on to swing. It is played by women and girls, especially on Eid or other festivals.

Khoshtnabili or Khosht-bik (Hide and seek): It is a sport of young children and played just like in other cultures.
These were a few sport events which could be recollected.
Khow Festivals:
The ancient Khow enjoyed too many festivals. Even we had dozens of festivities in the recent past but at present the Khow celebrate two Eids (Eidul Fitr and Eidul Adha as celebrated all over the Islamic world) and Now-Roz (in limited localities only). Among numerous events, Phindik and Salghereik were the most important. A short narration is given below:
Phindik: This festival was celebrated when live stock was to shift to the
high land pastures. The inhabitants of a village/s having common/joint gra
ssing places celebrated this event in consultation with each other. Thus
dates of commencement of the festival varied even in adjacent villages if
their pastures were separate. The phindic celebrations continued for
weeks. Besides all the Khow sport events, Polo was the major game of the
celebrations. A Khowar dish, Sanabachi with cheese had been the
especial dish for the occasion. Food are sent to married sisters and
daughters/ foster daughters/ sisters and sons on the occasion, called Bash.
This festival was called Ghariyogh in Torkhow and Awnar dik in Upper Yarkhun valley of Chitral. (For detail visit ‘chitraltoday.com’)

Salghereik/Pahatak-dik: This festival commenced in mid February as a new year celebration to mark the departure of winter and start of spring. Now a day it is celebrated on 21st March each year as Now-Roz. Ceremonial dish of the day is Shoshp. Bowels of Shoshp are also sent to sisters, daughters and foster daughters/sisters/sons on the occasion as Bash. No out door games are played because of the season. However musical concerts take place in the evenings. This event also marks the start of farming. Several traditions connected with this day, are not mentioned for fear of space and time. (Pl. navigate to ‘chitraltoday.com’ for detail)
Other small events are, Ghai-khomik (shifting the live stock from high lands to village), Bi-nisik (taking seeds to the field on the first day of farming of the new year), Host korik (starting harvest. It is a celebration of starting construction of new house or any special work of importance as well),
Apaka-dik (food prepared out of the new grain of the year), Lashti-korik ( when goats/bulls/cows are slaughtered for storage for the winter, friends, close relatives, daughters, sisters and neighbors are invited for a dinner and musical concert is held in the night).

Unique Identity of Khow Culture:
Most of the features showing uniqueness of the Khow Culture have been embodied in the paper. How ever the following are the most important to be noted:-
Khow Architecture: Khowar Khatan (living room) is very unique in its construction as regards it usage, safety and hygienic condition.It has two names, the one used by male members of the family and guests is called Baipash while that for ladies is named as Ratheni. It the biggest room with six internal portions, the roof standing on five-six wooden pillars, plain on three sides, concave in the middle with centrally located sky-hole. It has been a multipurpose room, used as kitchen, store, bed room, drawing room with a prayer portion (Nimezheni nakh).and separate sitting portions for male and females.

Village settlement: Houses of a clan are constructed in close proximity of each other, but a small garden attached to each house. Barns are separate but not far from living house.

Khow Dress: Khowar Shoqa,Pakhol, Raghz and Khoi and Surband (Embriodered head-band of a bride)are unique dress of Khow Culture.

Khow Music & Dance:
The Khow music which has no written notes is totally different from the sounds of other cultures. Its Sithar is also exceptional in its structure.
Dancing is also distinctive. One of the most outstanding features of Khow culture is that a Khow woman or girl does not sing or dance at least in presence of men, even little boys are avoided. They are said to have singing and dancing get together exclusively in female gatherings.

Social life:
Kho social life is no match with regards of respect for elders, love for children, regards for blood relations, cooperation with each other, hospitability to guests and simplicity in dealing. For example, the elders are given priority in seating, hand washing and serving food, welcomed by standing and bid farewell out of a house. Young people do not walk in front of older people. No youngster is supposed to speak in a meeting unless he is asked. Parents and in-laws are respected by kissing their hands. Elders are not called are addressed by name. Uncles and aunts are given the same status as to parents. Similarly, cousins are considered as real brothers/sisters and marriage with a cousin is abominated though it is allowed in Islam. Khow people are very cooperative with each other in time of catastrophe, grievances or wedding celebrations etc.

Challenges to Khow Culture:
Khow culture has been facing enormous challenges since long. It has lost its festivals, traditional sports, some of the social values, simplicity in marriages, traditional foods, old vocabulary, classical songs and music. In the coming days after we have all weather communication with other parts of our country, this trend will further accelerate.

Suggestions:
I shall not put forth a list of suggestions. The only request I should like to make to all Khow brothers, sisters and the youth to please come forward
and establish cultural originations in each village of Chitral and work out strategy to protect our culture and revive the lost one. The Kho elite living
in Karachi, Islamabad and Peshawar may use their full energy and sources in unity to highlighting their cultural problems and pressing the concerned ministries for their solution. The Federal Ministry of Culture and Tourism, the Department of Lok versa, Islamabad and provincial Ministry of Culture and Tourism NWFP are implored to focus their kind attention on this centuries old culture and help the local organizations in its preservation and development.