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Chitral is the name of a whole district as well as the main town of this
district. It draws its name from a tribe known as Chetar. In Khowar,
Chetar means a tribe or farm, for the tribe was built upon a big farm.
Mountain glaciers, weathering, erosion, tectonic uplift, earthquakes,
landslides and floods contribute their share in shaping the area. From the
historical viewpoint, Chitral valley is closely connected to the silk
route.
HISTORY
Chitral has been left undisturbed by invaders due to its location high up
in the Hindu Kush. The Lowari Pass, more than 10,000 feet high, is the
lowest pass that leads into Chitral. No army has entered the region by the
path from Jalalabad that goes up the Kunar River because it gets too
narrow below Ashret. Hence, attempts to invade Chitral ended in failure.
In older times, Chitral was known by the name of Kashkar. The foot of the
Hindu Kush was the home of the genies. It is said that the genie who stole
the ring of Hazrat Suleiman lived on Terich Mir and had his forts on many
high mountains. At that time, forests and plains dominated the landscape.
The genies used the grounds to practice drill and training exercises. Even
today, those who go into the forest still hear the sound of parade and
orchestra. The folklore of Chitral is mostly about fairies and genies, and
about Hakeem Luqman, the Greek, whose name is associated with cure.
The history of Chitral can be classified into six eras. Theses are:
The Iranian Rule
The Kushan Rule
The Chinese Rule
The Kalash Rule
The Rais Rule
The Katur Rule
HISTORICAL SITES
Professor Dani of the University of Peshawar coined the term, 'Gandhara
Grave Culture' in the early 1960s when he excavated the burial site at
Timargarha in Dir District and Thana in Swat. Today, the name is used with
reference to the pre- and proto-historic cemetery sites that were explored
in the vicinity of ancient Gandhara, the easternmost province of the
Persian Empire. These burial date back to 1800 and 600 B.C, (according to
Dani) and belong to the Aryans, these sites significantly unfold the
nature of archaeology and change over the years. Indeed, a careful study
of things such as the pottery and tools, the grave construction and the
burial style point to the changes over time.
One of the rare archeological expeditions in Chitral was conducted in the
sixties by the Italian Archaeologist Professor Stacul and British
Archaeologists Bridget and Raymond Allchins. It was then that some light
was shed on the Burials of Gandhara Grave Culture in the Lower Chitral. To
be more precise, in 1969, Professor Stacul discovered that Chitral had
some Gandharan Grave sites. Field work, however, has been of an
unsatisfactory nature and not much has been published. Additionally, three
ceramic vessels from Ayun have been examined by Professor Allchin (1970)
with the conclusion that they resemble the pottery found in the Gandharan
Graves. Various scholars and travelers too, are positive about the
presence of Buddhist monuments in Chitral.
Sites of the same nature were discovered during the 1999 expedition that
was a collaborated attempt with the University of Bradford. These came in
to notice with the help of local knowledge of structures and graves in the
area and field survey. Farmers were a valuable source of detailed local
knowledge Moreover, two types of sites were discovered in 2000 with Peter
and Azra Meadows. These are
- Sites of Gandhara Grave Culture (Proto historic Period)
- Forts and settlement sites of the 17th-19th centuries
In addition to these, there was one Megalithic Burial Site also.
At all these locations, a similar pattern follows in grave construction
and the way of burial. Large slabs of stone are used to make a rectangular
cist grave). Goods, such as pottery are buried with the deceased and the
burials themselves are either interments or cremations. All this suggests
that they can be relegated to one cultural group.
The grave burials are a significant discovery in the field of archeology,
and have fitted into the gap between the decline of Indus Valley
Civilization and the arrival of Achaemenian in 600 B.C .the discovery has
also ut to doubt some accepted notions, such as the term, 'Gandhara
Graves' because at no time was Chitral a part of Ancient Gandhara. An
excavation of the site would give us the date of the burials and provide
material for the Chitral Museum, which has been approved by the Government
of NWFP.
CULTURE AND TRADITIONS
The lifestyle and social habits of the Chitralis date back to ancient
times. Joint family system is still the norm. The father is considered the
head of the family; the privilege is conferred on the eldest son after his
death. Usually it so happens that while the father is alive, all live
together in a single house. After his death, the property is divided and
the sons move with their families into houses of their own. The youngest
son inherits all houses owned by the father. The eldest makes a house for
him by himself. For this purpose, he is provided with land and wood for
construction.
To comment on their houses, the most important room of the house is in the
shape of a hall and is brought into multiple uses. It is divided into
parts and each part is utilized differently. In the center of the room is
a fireplace, whose smoke escapes through a hole in the ceiling. Men sit to
the right and women to the left of the fireplace. The area at the back of
the male and the female sitting rooms is used as bedroom. Wheat-flour,
ghee, meat and milk are stored in cellars.
The main room also serves as a kitchen. This is especially practical
during the winter season when the same fire is used to cook and warm
people. Every family member sits on the seat assigned to him. The first or
the most prominent seat in the male section is occupied by the head of the
house. As a counterpart to it, the leading female member of the family
(usually the eldest daughter-in-law) sits on the most prominent seat in
the female section and cooks for all. Other members also sit in accordance
with hierarchy. When visited by a religious and spiritual leader, the head
of the family offers his seat to him. On the arrival of a guest, all
embers of the family get up from their seats to welcome him. The guest is
given due respect and while elders are talking, youngsters do not
interfere. They only speak up when asked a question, and that too is
answered with decency and respect. They do not even laugh in front of
their elders. It is deemed improper to raise one's voice in gossip or
everyday talk. As for their eating habits, a wheat bread (chapatti) is
passed around and all people present take a morsel. The guest begins this
prologue to lunch. Little matters, like washing hands before meals or
drinking water demand delicacy, for allowing others a chance to wash hands
or drink water before they do is a means of showing respect.
Chitralis love social gatherings; pleasure is doubled by the provision of
music. The area has a rich musical tradition perhaps because music is not
restricted to a caste or social group. The rich and the respectful do not
consider musical parties or concerts as a disgrace. Rather, the playing of
musical instruments is an art relegated to the elite. Musical concerts can
be arranged at any time of the year; just contact any youth society or
cultural club. Music, today, is patronized by the rich while in older
days, this was the job of the mehtur.
In the times of the mehtur, daily sittings (nashist) were held at court.
These can be likened to a meeting of higher social and political order, or
a meeting of Parliament. The respected people of the area, the elite,
administrative authorities and social agents representing remote areas of
Chitral made up the participants. Attending this sitting was taken as a
token of special affiliation with the mehtur.
'Maarka' was a sort of meeting where open discussions were held on
national problems and administrative issues. Critics and analysts gave
their views, which entertained the ears of the mehtur. Then the mehtur
asked questions on various national and regional issues, which were
answered by the participant-audience. Then followed a session in which
different problems and matters of importance were discussed with the
mehtur and his opinion taken. Significant political decisions were made
and legislation drafted. The participants targeted each other with pranks
and wit, and sometimes, this progressed into an interesting argument.
These arguments proceeded in a metaphorical language and were enjoyed by
both participants and listeners. Harsh words were delivered under the garb
of politeness.
Such meetings were also organized by the governors. These were punctuated
by refreshments and dinner parties. Food was served on tablecloths spread
in front of all participants. A big tablecloth was set for the mehtur. It
was the custom that the mehtur sent a few morsels to those whom he wanted
to honor. The honored swelled with joy and paid his respects to the
mehtur. Often it so happened that the mehtur distributed all food in front
of him and didn't eat anything. The story goes that a simple natured
rustic was appointed guard to the room where the meetings took place.
When, for some days, he saw the mehtur sitting hungry, he felt sorry for
him. The next day, he made a bread (chapatti) of corn, for this was what
his economic standing allowed him, and brought it secretly with him. At
dinner, the mehtur again distributed his share and ate nothing. Witnessing
this, the innocent guard started making signs, as if he wanted to convey
something to the mehtur. He wanted to tell him not to worry, for he had
brought a chapatti with him and that he could eat it comfortably when the
others had left. Unable to interpret these signs, the mehtur sent a person
to inquire. When the matter came to light, the innocence of the villager
took everybody by surprise. The mehtur rewarded him with prizes.
A similar tradition is followed at marriages. In honor of the wedding
guests that arrive with the Baraat (wedding procession), a special dish is
served at breakfast of the following day. The chief guest distributes its
contents amongst his relatives - the bridegroom's side. Also on special
occasions, the head of the family distributes amongst other members some
special dish made for the occasion.
It is believed that the soil has a special preference for its old
inhabitants. On festive occasions, these people are treated with great
respect. In the traditional social set-up, the shepherd was also raised to
a significant social stature; they were cordially invited to all festivals
and sent some special dish or meal. They had the authority to fine anybody
who deterred from this general norm.
TRIBES OF CHITRAL
The population of Chitral us comprised of varying ancestry but this
difference is forgotten in the unity and affection that binds them to each
other. The various tribes of Chitral are as follows:
Khow
These account for 92% of the population of Chitral and are spread in many
villages. Original khow are of Aryan ancestry. It is believed that they
came from central Asia, Afghanistan and Kashmir. This dominant ethnic
group is a heterogeneous tribe with an age-old class system. Basically,
they are happy and contented people fond of music and hunting. Women
observe pardah and are expert in making handicrafts.
Kalash
In the tenth and eleventh century, the Kalash ruled over Lower Chitral, up
till Hurbuns. In 1220, the tribe of Khow defeated Bal Singh, the Kalash
ruler, and pushed them to the south western valleys of Chitral. Living
with the Khow, they gradually embraced Islam. But those in the valleys of
Bomborate, Birir and Rumbur clung to their own religion and culture.
Until the 1970s, not much was known about this tribe that resided in the
south west of Chitral, in the three valleys of Bomborate, Birir and Rumbur.
This pagan tribe of 3,000 people follows its own distinct culture and
traditions. Their origin is still not known. Either their original home is
Syria or Tsiyam, the old name of Thailand. From here, they migrated to
Afghanistan and then to Pakistan. The Kalash are illiterate but clever
people, and excel as masons and craftsmen. They have a friendly
temperament and are fond of music and dancing. Their native language is
Kalasha or Kalashamun.
Shubgali
These tribes live in Gabore in the north, Langoor Butt in the south and
the valleys of Bumboret and Ambore in the south west. In the last decade
of the nineteenth century, they came from Noristan (Afghanistan), their
homeland, due to Ameer Abdur Rehman Khan's forced conversions to Islam. In
1926, they embraced Islam. In their families, women work while men love
gossip and sports. Their favorite pastime is to play with snow in winters.
There was a time when they were known for their skill in arrow shooting.
Wakhi
These can be classified into three groups.
Wakhak, who migrated from Wakhan, Afghanistan
Sri Qali, who came from Tajikistan
Craimanar, who came from San Kiang, China
Together,
they are all known as Wakhi and their language too is also called Wakhi.
Khowar is also spoken by some of them. As for their residence in Chitral,
some writers say that they live in the upper areas of Chitral that border
Afghanistan while others have placed them in Broghail Valley in the east
of Chitral. Their living depends on agriculture and livestock.
Madaklashti / Tajik
These came from Tajikistan and Badakhshan in 1700 AD and settled in
Madaklasht village of Shishi Kuh valley. Their ancestor made weapons from
iron and the ruler of Chitral invited them for this purpose. The speak
Khowar and Persian and follow the customs and habits of the Khow people.
However, some of their culture is still preserved and Daree, their
language, is still spoken in Madaklasht. Thus, they have preserved their
individuality while mixing with the Khow society.
Gujars
This is a nomad tribe that came from Dir, Swat, Hazara, Kohistan and
Afghanistan during Katur rule and settled in the southern valleys of
Chitral. Their population is concentrated in Shishi Koh and also in the
valleys of Arundu (or Arnadu) or Domail. They are herdsmen distinguished
by their migratory temperament; in spring, they move from the south to the
north eastern valleys (the upper areas) in search of pastures while in
winter, they descend to warmer areas at lower heights. And because they
are nomads, there is no discipline amongst them. Today, however, they are
giving up herding in favor of a settled life of trade and farming. The
slyness and cleverness of the Gujars have become proverbial.
Dameli
The Dameli are immigrants from Afghanistan and have settled in the
southern parts of Chitral, about 20 miles north of Arundu/Arnadu. They are
divided into two groups; Shintari and Sawatis or Afghanis. The Shintari
claim that they are the originals or ancient inhabitants of the area. The
latter separated themselves from Arandvi Afghans and came here around 1400
AD. They speak Damia, a language that is related to Khowar and Gowarbati.
Gawari or Arandui
Gower Bati is their mother tongue while Afghanistan their original
homeland. They inhabit the valleys that are in the extreme south of
Chitral and are be grouped into three categories:
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The
Sniardai came about 500 years back from Asmar in Afghanistan.
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The Sultana
came from Jalalabad and have been living here for about eight
generations.
-
The Afghani
or Swati came about twenty generations back from the Kohistani area of
Dir and Swat.
Sariquli
In 1939, the Sariquali migrated from the Chinese Turkistan and settled in
the north of Chitral in the Baroghil valley. They converse in Sariquali, a
distinct Turk dialect also spoken in the Sariqul mountain area in
Tashquraghon.
Kirghiz
Here we have a famous Turk race of Central Asia who speak Kirghiz, a
language well known in history. They migrated form Andijan Fargana valley
in western Turkistan (a part of what we know today as Uzbekistan) and
settled in Baroghil valley.
Pathans
In 1915, the Pathans came to Chitral from Dir and Jandul. They came on a
trade and diplomatic mission and but settled here due to the affection and
hospitality of the ruler of Chitral. With time, their population spread
all over Chitral, but Drosh, Chitral, Mastuj and Arnadu (or Arundu).
Pathans are caring, sympathetic and loving people. They depend on trade
and business for a living, and most of the trade of Chitral is in their
hands. Though they live with the Khow, they disloke mingling with them.
Subsequently, their customs and habits are safe from Khow Influence.
Pashto remains their mother tongue.
Dangerik
They have come from Chilas and have been living in Ashirat in Drosh Tehsil
for about twelve generations. Their language, called Phalura, is a dialect
of Shina.
Afghans
The Soviet invasion of Afghanistan in 1979 forced the Afghans to take
refuge in Chitral, Pakistan. Some of these Afghans are from Panjsher and
Badakhshan and Persian is their lingua franca. Others belong to the Pashtu
speaking belt of Nangarhar, Qunduz and Kunnar.
Mukhbani or Yidgha
This tribe came from Badakhshan and settled in the west of Chitral in
Lutkoh Valley. Yidgha is their native tongue, and this is the only thing
they have preserved in this area. For they have changed their habits and
customs and merged themselves into the Khow social set up.
PLACES OF INTEREST
Towering over the Chitral town is Birmoghlasht, rising to a height of
2743 meters (9,900 feet) and 15 km (9 miles) from Chitral. Here, at an
altitude of 2743 meters (9,000 feet), is located the summer palace of the
former mehtur of Chitral. Its balcony is decked with Ibex and snow leopard
trophies, and the head of a mounted markhor. From the palace, you can get
a good view of the river. The place also offers a spectacular view of
Terich Mir rising above and the valleys sliding down. A narrow winding
road leads to the fort; the distance is short enough to be covered by
foot. If you are not in a mood of walking, you are advised to hire a local
driver, for they have mastered the art of driving on the narrowest of
roads at a reasonable speed. Do not forget to visit the mosque by the
river. The mosque, called the Shahi Mosque of Chitral, was built by Mhetar
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.
Visit the Kalash Valleys of Bumboret, Birir and Rambor, which are at a
distance of 40 km, 34 km and 32 km respectively from Chitral. At Dubaj,
all visitors have to pay a toll tax. The lifestyle of its people 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.
The Kalash share a legacy of being expert architects and skilled wood
carvers. They amuse themselves by numerous festivals that are intricately
related to dancing and music. Their music flows in a different strain when
juxtaposed with Pakistani music. Women wear a long black gown embroidered
around the hem and wrists. What most holds attention is their head dress.
It is usually made of woolen black material and ornamented with pompoms or
a large colored feather on the top; the hood is beautified with metal
buttons, coins, red beads, white cowry shells, trinkets that fall on their
back and similar objects set in rows. (For more information, see article
on Kalash).
If you are a naturalist, Chitral Gol National Park is the place for you.
Chitral Gol is in the north west of Chitral Town and is in the shape of a
a huge mountain amphitheatre. It spreads over an area of 7,750 hectares
and was established in 1984. The park has two hunting lodges, which were
built by the mehturs. 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 not more than 650 markhor goats (V). The
Siberian ibex (V), the snow leopard (T), the Ladakh urial (Shapu) (T), the
Tibetan Wolf (V), the Red fox (C), the Yellow throated martin (C), the
Himalayan otter (V) and the black bear (T) can be found in small numbers.
Note: T=Threatened, V=Vulnerable, R=Rare, C=Common, ?=Unknown.
Another attraction of the area is Garam Chashma (hot springs) in the north
west of Chitral. At a height of 1,859 meters (6,100 feet) these gush out
of the Hindu Kush mountains and are located at a distance of 45 kilometers
(28 miles) from Chitral. The journey, undertaken in jeeps, takes 3 hours
and goes along the Ladakh River. Halfway through the journey, there is the
Shasha Pass, damp and lonely. Crossing it, the Ladakh and Shagor Rivers
come into view, both flowing together into the Indus.
Visit the place in autumn and you will be amazed at the variety of colors.
Swaying with the wind, poplar, willow and apricot trees fringe the river
bank. Along with these are flowers with leaves of a golden hue. And when
you see steam rising into the air, you are at the sight of Garam Chashma.
Busy washing clothes, nomad women can be seen clustered around the hot
springs. It is a popular belief that the sulphurous hot springs can cure
spring diseases, headaches, gout and rheumatism. To facilitate bathing, "hamams"
(baths) have been constructed in the vicinity of the springs. To use
these, tourists have to pay Rs. 5.00 each. Shops have developed around the
area, but not to a scale that makes it a bazaar. Things sold here are
lanterns, blankets, sweaters and boots. The bulk of customers are the
refugees who migrate from Afghanistan to Pakistan.
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.
Other tourist spots are Boroghil, Thoshi Game Resort, Shahgrom Terich and
Durah Pass at a distance of 250 km, 18 km, 138 km and 120 km respectively
from Chitral.
PLACES AROUND
Upper Chitral Valley
A jeep road goes along the Mastuj River for 107 kilometers (66 miles) to
Mastuj in the Upper Chitral Valley. Break your journey at Subedars
village, for it offers a good camping site with plenty of water and grass.
From Mastuj, cross the 3, 736 meter (12, 250 foot) Shandur Pass and camp
on the meadows near the lake/river at Phandar. The Shandur Top is equally
distanced from Chitral and Gilgit, the distance being about 168 km (105
miles). The only road over the pass can only be journeyed in jeeps. From
January to May, it is closed for all traffic. Trekkers, mules and
pedestrians however, can use it throughout the year. Resuming our journey,
drive to Gilgit via Gakuch and Gupis. A two-day drive would take you from
Chitral to Gilgit, and that too depends on the jeep road, whether it is
open or not. If tourists intend to deviate from the main road, they must
get a permit from the Deputy Commissioner.
GETTING THERE
To get to Chitral, the best and easiest way is by air from Peshawar. Since
1962, PIA has been operating 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. To deal with
this frequent cancellation of flights, book several days in advance.
Chitral is at a distance of 393 kilometers (245 miles) from Islamabad and
363 Km (227 miles) from Peshawar. It would take you 10-12 hours to get
there by road. Drive from Islamabad or Peshawar via Chakdara and Dir, and
over the 3,118-meter (10,230 feet) high and 3118-meter long Lowari Pass.
Amongst all roads that take you to Chitral, this is the only metalled one.
Today, the National Highway Authority is responsible for the construction
and maintenance of this road. Nearing the pass, the weather beaten road r
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 strong enough to
blow away your hats and other small belongings. Here is also a small hut
that serves as a customs check post with a tea stall by its side. Gypsies,
with their tents and other belongings, can be seen on the road in the
beginning and end of the summer season.
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. Work has been undertaken to construct a tunnel under the
summit so bring the pass into use at any time of the year. Due to
financial and technical reasons, however, the project has not yet been
accomplished.
If you want to get to Chitral from Upper Swat, the route goes via Mingora,
Chakdara, Timargarha, Dir and the Lowari Pass, and would take you about 10
hours. Buses are stationed at Mingora that leave for Timargarha at short
intervals. At Timargarha, you will have to change for Dir. At Dir, get a
jeep from Manzar Hotel this will take you to Chitral via Lowari Pass. To
get to Chitral from Gilgit, the 405 km (252-mile) journey would take 20-25
hours. Get a jeep to take you to Phander (below Shandur Pass). Camp there
for the night and resume your journey the next day. As an alternative, you
can also hire private cars (with drivers) from Tourist Information Centers
and rent-a-car companies. On reaching Chitral, all tourists must register
with the police. This can be done from 8:00 a.m. to 2:00 p.m. in summer
and 8:30 a.m. to 2:30 p.m. in winter. The task cannot be accomplished on
Sunday, which is a holiday, and at noon at Friday and Saturday.
To get an idea of the infrastructure, 150 km of black-topped road serves
an area of about 15 thousand square km. It has been pointed out that the
most risky roads in the country are those in Chitral. To deal with the
problem, the drivers have devised a code; when two drivers coming in the
opposite direction meet, the better and the more experienced one reverses
to the side of the narrow road such that room is made for the other to
pass.
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