THE KALASHA CHIEFDOM OF THE EASTERN HINDUKUSH (CHITRAL-PAKISTAN): A MEDIEVAL HISTORICAL ACCOUNT (10TH TO EARLY 16TH CENTURY AD)

 THE KALASHA CHIEFDOM OF THE EASTERN HINDUKUSH (CHITRAL-PAKISTAN): A MEDIEVAL HISTORICAL ACCOUNT (10TH TO EARLY 16TH CENTURY AD)

Muhammad Kashif Ali

Abstract

The Kalasha of Chitral is Pakistan's only tribe that practises its century-old beliefs and tradition while still attempting to survive. Though the Kalasha are now a small ethno-religious minority, once they had their own rajas (chief or rulers). This article is an attempt to probe the Kalasha history focusing on the era (10th century to the early 16th century AD when they had their rajas. This period of the Kalasha rule will be examined with the assistance of the Kalasha oral traditions and with secondary sources. Folk traditions of the community are one of the most important sources of events and indigenous history. The Kalasha continually asserts in folklores that they were the rulers and that they were prosperous in past. The Kalasha ruled from Mastoj (upper Chitral) to Nagar (lower Chitral), encompassing the Yasin valley in the east and a tiny area of Afghanistan's former Kafiristan, now Nuristan.

Full text:

https://www.researchgate.net/publication/389691097_THE_KALASHA_CHIEFDOM_OF_THE_EASTERN_HINDUKUSH_CHITRAL-PAKISTAN_A_MEDIEVAL_HISTORICAL_ACCOUNT_10TH_TO_EARLY_16TH_CENTURY_AD

History and Development of the Kalasha the Sole pre-Islamic Indigenous People of Pakistan during the Rais and Katur Dynastic Eras

 History and Development of the Kalasha the Sole pre-Islamic Indigenous People of Pakistan during the Rais and Katur Dynastic Eras

Muhammad Kashif Ali

Abstract

This article attempts to probe into the history and development of the Kalasha people under the Rais and Katur dynasties of Chitral. The Rais dynasty ruled over Chitral from 1320 AD to 1595 AD, while Katur reigned from 1595 AD until 1969 AD. The research has been separated into two sections. The status of the Kalasha people under Rais is detailed in one section, while the status and condition of the Kalasha community under Katur is revealed in the other. Due to the lack of Kalasha's own recorded sources, the research relied heavily on Kalasha oral traditions, as well as the Nai Tarikh-i-Chitral (Chitral chronicles). Shah Nadir Rais first took Mastuj, Upper Chitral, and Chitral proper, and the Kalasha were forced into various valleys in lower and southern Chitral. The Kalasha people of lower Chitral were converted in the 14th century. The establishment of Pakistan (1947) was a watershed moment in history, and the Katur era lasted until 1969. During the regal period, the Kalasha people's overall status was not very spectacular. They were the Mehtar's 'third estate,' and they bore a great weight of many forms of taxes as well as forced unpaid labour. They have many legends in their oral traditions about unpaid labour and taxes paid to the State of Chitral.

Full text:

https://www.researchgate.net/publication/383260610_History_and_Development_of_the_Kalasha_the_Sole_pre-Islamic_Indigenous_People_of_Pakistan_during_the_Rais_and_Katur_Dynastic_Eras

Resilience or Assimilation: A Critical Analysis of the Burial Practices of the Kalasha in Pakistan

 Resilience or Assimilation: A Critical Analysis of the Burial Practices of the Kalasha in Pakistan

Muhammad Kashif Ali

Abstract

This paper investigates the burial practices and death rituals of the Kalasha tribe of Chitral, Pakistan and explores the process of change or development in the burial practices and decline of gandau (Kalashamon: burial memorial effigy) and gundurik (Kalashamon: burial memorial effigy) making. Once the whole of Chitral Valley was inhabited by the indigenous and pre-Islamic Kalasha people and Chitral was their chiefdom, later they were ousted from the rule when the Chitral was taken by the Muslim rulers. The people, later, concentrated themselves in the southern valleys of Chitral and gradually lost their grandeur. Though they are struggling for their survival, but gradually are losing their cultural traits. Their burial practices have been hit badly for various reasons. Sharuga (Kalashamon: feast of merit) and installing the ancestral effigies were a central portion of their tradition which they had almost deserted. They changed burial practices and follow their Muslim neighbours, though there are some old traditional graveyards but in pathetic condition.

Full text:

https://www.researchgate.net/publication/389691183_Resilience_or_Assimilation_A_Critical_Analysis_of_the_Burial_Practices_of_the_Kalasha_in_Pakistan

کالاش قبیلہ: دردستان میں کہانت (شامان ازم) کی روایت

 کالاش قبیلہ: دردستان میں کہانت (شامان ازم) کی روایت

کاہن یا شامن پورے دردستان بلکہ وسطی ایشیاء و سائبریا تک پائے جاتے تھے، کچھ اثرات ابھی بھی مل جاتے ہیں۔ کالاش دستور میں کاہن یا شامان جس کو وہ دیہار کہتے ہیں بہت اہمیت کا حامل ہے، کالاش روایات میں دیہار سے بہت سارے واقعات منسوب ہیں، دیہار کالاش قبیلے کا روحانی رہنما ہے۔ جب تک کالاش دیش (رمبور، بریر اور بمبوریت کی وادیاں) میں اسلام کا دخول نہیں ہوا تھا دیہار کا اثر رسوخ بہت زیادہ تھا، قیامِ پاکستان کے بعد بھی دیہار ہوتے رہیں ہیں اب اگرچہ دیہار کا ادارہ زوال پذیر ہے، خصوصاً جب سے کالاش دیش کو سڑک کے وسیلہ سے چترال ساتھ جوڑا گیا۔ کالاش دیہار کو چترال کی کھوار زبان میں بیٹان کہا جاتا ہے۔

Full text:

https://www.researchgate.net/publication/350471242_kalash_qbyl_drdstan_my_kant_shaman_azm_ky_rwayt

Library Sources Available on Pre-Islamic Religious Traditions of the Eastern Hindu Kush and on Shamanism among the Kalasha People

 Library Sources Available on Pre-Islamic Religious Traditions of the Eastern Hindu Kush and on Shamanism among the Kalasha People

Muhammad Kashif Ali

Abstract

The shamanism is the oldest cult of human being, in Pakistan the Kalasha are the sole people in the (eastern) Hindu Kush region who have the tradition of shamanism alive though at the last breath. The Kalasha are Indo-Aryan people of Dardic branch and their religion has similarities with the religion of Vedic period. Shaman or dehar is one of the most significant institutions of the community and is the most spiritual in nature. However, for some decades the shamanism due to multiple reasons is towards the decline; impurity is the key reason. Though the Kalasha people does not have any prophet or the divine book therefore the dehar gets more importance which, according to the Kalasha traditions, is a coordinator among his people and the creator through supernatural beings like fairies. Recent times is not good for the community, there is no real dehar for some decades and community is without spiritual leadership.

Full text:

https://www.researchgate.net/publication/351063749_Library_Sources_Available_on_Pre-Islamic_Religious_Traditions_of_the_Eastern_Hindu_Kush_and_on_Shamanism_among_the_Kalasha_People