WEL COME TO CHIPURSAN VALLEY

 

Existing and Potential Tourist Destinations and Natural/ Cultural Resources

  

Chipursan Valley is located on the borders of Little Pamir in Afghanistan. This region borders Afghanistan through the famous Irshod Wiyin (Pass), which is above 4,000 metre high above sea level. This region is connected to the KKH via a jeep-able road infrastructure, and is 20 minutes to fivehours drive from Sost.

This valley is very rich in both its physical and cultural sites. The prominent physical sites include the great passes, pastures, glaciers and peaks multiplied by some of the beautiful lakes. Along with these physical sites, Chipursan valley is also very fertile in terms of its cultural heritages and sites. It may not be exaggerating to describe that this valley is the particularly known for its sophistic impressions. Almost in all main villages, Chipursan valley has got the ritual prints. Among whom the great BoboGhundi the first, which still plays its vital role in fulfilling the aspirations, desires and intentions of the faithful disciples through the spiritual means.

 

Physical Sites

 

1. Track to the lrshod Wiyin (Pass) and beyond

 

After arriving in Bobo Ghundi Ziarat (Oston), there comes an enthusiastic track from this sacred place onward the Irshod Wiyin (Pass) that leads and encourages one beyond this pass to the Little Pamir of the Wakhan Corridor. This track could take four to five days and the trackers would enjoy the serene valleys, snow-capped mountain and the lush green steppe, indeed. It must be remembered that every age group of individual would, of course, enjoy it by tracking for five to six hours each day. It is noteworthy that the Irshod Pass remains open only for four months that are from May to August.

 

2.Track along Lasht Khund to Qarumber Valley via Chilenji Pass

 

It is interesting to note that Chipursan valley provides a junction role especially in terms of its physical settings. One such role pertains with regard to the Qarumbar Valley. A nice track starts from Lasht Khund in Chipursan and proceeds ahead via Chilenji Pass (approx. 5000 m above sea level), and ascends to Qarumbar valley Ishkoman. This round track takes 1 5 days. During this adventurous journey, one goes through the white-snowy glacier, named as Chatibhoy, and fascinating crevasses. Furthermore, this track provides a golden opportunity to see the beautiful pastures and lakes plus lush green valleys. Services as porters are made through yaks and donkeys, which remains indeed an inspiring view and experience. It should be kept in mind that the French nationals have been to this track many times, as this route provides sound facilities for the camping sites that include green and flat physical settings, provision of water and the like. The highly experienced guides, when surveyed and experienced this track, would indeed be very fruitful in exposing and facilitating the tourists onto this track.

 

3. Zudkhun to Pomiri Pasture

 

Zudkhun is the last settlement of Chipursan people' From this village, a nice track proceeds ahead to the Pomiri of the Yishkuek, a historically rich and physically more attractive setting. This track, when started from Zudkhun, takes four days to end. When one starts towards Pomiri Pasture, one feels proud and jubilant to cross the Pomiri Glacier and river, and view the Pomiri Peak. This attractive and specified valley possesses snow to its left and right banks.

 

4. Zudkhun to Wiyin (four days track

 

5. ZudkhuntoLupgharsar (Raminj)

 

This is another route to go for tracking that takes 7-days. While advancing to the destination, one

passes through the Eigas, the pasturelands' houses, and crosses Wiyin, the pass. This is an easy

track and the porters are available easily; the trackers can enjoy fully because of its easy accessibility.

 

6 .Bobo Ghundi to Pomiri and back to Zoodkhun: 5-days track

 

This route provides an opportunity to start the track from the Bobo Ghundi Oston (Ziarat) goes up to Istiman and horizontally advances towards the Pomiri then descends down to the Zudkhun. During this track, one can see the variety of flora and fauna, especially to the latter, rabbit, snow leopard and foxes. Furthermore, the locals also state that marmots have also been seen there. The areas on this route are a free grazing and the indigenous peoples take full benefit out of these areas.

 

7. Zudkhun to Misgar via Dilisang: 6-days track

 

Dilisang is a famous nala, which connects Misgar with Chipursan. When trackers in Zudkhun, they could be taken to this historic track and they can arrive in Misgar via Dilisang in 6 to 7 days.

 

8.Bobo Ghundi to Sekrzhrav (stream) upto Sekrsar Peak Base Camp: 3-4 days

 

This route is a bit steep and the physical setting is composes of red soil and that is why it has been given the name as Sekrsar Peak. The campsites are very beautiful and enjoyable. This track starts from Bobo Ghundi and passes through the Sekrzhrav and reaches up to the base-camp of Sekrsar Peak. The track days include three to four days. The best season for the track is May-September and the average altitude is 4000 m of above sea level.

 

9. Bobo Ghundi to Kla Goz in Little Pamir: 2-days

 

This is an adventurous track and fits for those interested in adventurous trackers. This begins from Bobo Ghundi Oston and goes beyond the Pakistan's border and reaches to Kla Goz in the little Pamir of Wakhan. The tracking period includes two-days. This track may require special permission from both the government, as it runs across the borders.

 

9. Expedition to the Pomiri Peak: 25-days

 

This is interesting to note that so far no one has dared to summit the Pomiri Peak. According to the natives, the period to venture for this expedition would take 25 days.

 

10. Expedition to the Yishkuek Peak: 30-40 days

 

This peak, Yishkuek Kuh, is another challenging peak, as still there has not been any person to

ascend this giant peak. A Japanese team, two years ago, has attempted to summit it, but could not get through. The period of venturing this peak would remain between 30 to 40 days.

 

11. Kirmin to Misgar via Shuew Gardan

 

Yarzirich to Kundahel, Shimizhrav and back to Sost

 

This is an interesting as well as adventurous route that starts from Yarzirich, a new Wakhi settlement in Chipursan Valley, and proceeds to Kundahel, a pastureland, then continues up by viewing the beautiful flora and fauna of this area that reaches to Shimizhrav Hel (pasturage) on top of Khudaabad. The trackers would, of course, enjoy the jubilant and fascinating landscape, and then could descend to Sost.

 

14. Yarzirich to Kundahel and Lupghar of Raminj and back to Yarzirich

 

Another attractive and ventures route for tacking, which is still not exposed yet, starts its way from

Yarzirich, goes to Kundahel via Wirkhun and turns right then proceeds ahead to the Lupghar in

Raminj, a Burusho Settlement in the valley.

 

Cultural Sites

 

1 .Bobo Ghundi Oston: the Shrine of Bobo Ghundi

 

Whereabouts and Identification of the Shrine

 

Bobo Ghundi in Persian language literally means the 'Father of the Ghund': bobo for 'father, and

'Ghund' for the place, which is situated in the Badakhshan province of Afghanistan and Tajikistan.

Physically, Bobo Ghundi is shrine of an Ismaili saint that is located in the Istiman of Chipursan valleyof Gojal. The actual name of Bobo Ghundi is said to be Muhammad Baqir. Some informants are of the opinion that this transcendent person was the fourth Imam of the Shia, both Ismaili and Ithna'atharia (the dwelvers) school of thought in Islam. Whosoever is the person, but one thing is crystal clear that he was spiritually exalted man who has, so far, been becoming a great source for the spiritual and physical healing for uncountable individuals throughout its history.

It has been describing by the reliable narrators of Hunza as well as Wakhan and Badakhshan that

Muhammad Baqir, being an Ismaili preacher, dhai, and saint, thought to visit his followers of the

former Hunza State, Gilgit and Kashmir; and for this purpose he made his way towards these regions from Ghund. En route to Hunza, Bobo of Ghund arrived in Panja, on Panja a River, and stayed in Mir Shah Qamber's house. After spending couple of days with the Mir's family, Bobo Ghundi willed to marry daughter of Shah Qaimbar, which was accepted by the Mir. After marriage, Bobo Ghundi, his wife and one of his followers, disciples, took their way to Hunza Valley via the Irshod Pass. When they arrived in Istiman of Chipursan valley, Bobo Ghundi did not feel his health conducive. He gradually lost his health and became aware of his death. Bobo Ghundi, therefore, asked his disciple to return the dowry of his wife, which was given during their wedding that included golden ornaments of laden camel.

Bobo Ghundi, however, died and he was, in accordance with his testimony, buried in the graveyard in Istiman. After sometimes, the wife of Bobo Ghundi also died; and according to some narrations, wife of this saint was also buried beside him; on the other, there is also another tradition that she was buried in the same place but in separate grave.

This story is being related during the period that becomes centuries ago. However, about the

identification of the grave of Bobo Ghundi there have been different sources, written and oral, which are also being na by some key informants these days and the gist follows as under. It was during the reign of Mir Silum Khan IH (death 1824 AD) which worked out on the issues of shrines and defensive posts.

Regarding the identification of the Bobo Ghundi Shrine, it is being described that after the erection of the Istiman fort in Chipursan the guards were watching through the holes of

fortress. One of the guards saw that a lame wolf came down from the mountain of Istiman and started circling around the one the graves in the graveyards in Istiman (some of old the graves could be seen presently as well). The wolf, after revolving that particular grave, started growling thrice while turning its mouth towards the sky. In response, there came out voice from that grave and directed the wolf "to go to Hindi, a village in Shinaki (Lower Hunza), and eat the herds of goat and sheep of ... on Thursday". The wolf took its way down and continued for its destination in Hindi. In the meanwhile, the guard, who saw and observed this conversation, sent another guard to Shinaki to check the consequences and reliability of the conversation between the wolf and the departed soul in the grave.

The wolf, which started its journey on Wednesday, traveled on the day, the night and the next day, and arrived there in Hindi, and did complete the task, ate the sheep and goats of the prescribed person: and the conversation got endorsed here. Thus, the grave of Bobo Ghundi was identified, as the people were aware of the great saint's burying in the graveyard but unaware of the grave. And Mir Silum Khan 111 demarcated the grave and constructed the boundary and brought it in shape of shrine that was rebuilt in Mir Nazeem Khan's period and branded as the mausoleum of Imam Baqir. Since bringing the shrine in shape of mausoleum during the reign of Mir Silum Khan, the people of Hunza started to visit Bobo Ghundi for the purpose of getting relief, and spiritual and physical healing: and, without doubt, this shrine, since then, has been playing its role as a major source of healing for thousands of individuals. Today, a considerable number of individuals have sincere faith on this shrine, and not only from Hunza, but rather out of this valley many people, whether literate or nonliterate, men or women, rich or poor, pious or impious, do visit Bobo Ghundi in order to get psychological and spiritual satisfaction, and physical healing, which in accordance with the belief or the concerned individuals. If someone, who doesn't have any creed upon this shrine, but say some thing bad then something could happen badly with them.

 

2.Bobo Ghundi and its Cultural Potential for Tourism

 

The shrine of Bobo Ghundi is staying fascinatingly in Istiman of Chipursan, attracts greatly the visitors from different angels: from the aesthetic stand point, it is fully decorated by the colourful flags indicating that it could be something special. from the perspective of faith, still a major source for the believers in order to fulfil any intention; and for the unbelievers, a special opportunity to observe its consequences. and for the nature loving people, a beautiful scenic spot of the landscape. and the famous Irshod Pass, the gateway to Pamir-i-Khurd, Little Pamir, is visible from here. On the bank of the Chipursan River, down to the shrine, there is a spring, which is thought to come out of the grave of Bobo Ghundi. This fanciful spring becomes a medication, drunk by the visitors, after paying the sincere tribute to the shrine by bringing all sorts of requirement in completion/formality. In front of the Bobo Ghundi shrine, altitude above 10,000 ft above sea level, there is beautiful meadow, which could be a special spot for polo game and Buz Kashi provided that some sort of special strategies are taken for the eco and natural tourism.

 

3 .The Story of Yishkuek and the story of Rvayezhuy

 

Yishkuek is presently a nala and Rvayezhuy is a flat and open place in the Chipursan valley It is being related that there was an old settlement with the name of Yishkuek, the grey spring, in Chipursan valley. This settlement was in a fortress and the fortress included nine iron gates. Yishkuek comprised of 600 households, three hundred tent dwellers and three hundred proper house dwellers. This land was very fertile with great produces, from the wheat to other crops and livestock. The people, therefore, were rich.

A time came that these people became very luxurious and arrogant and did not pay attention towards the God's great boons/blessings; and the arrogance reached to its climax.

The Rvayezhuy, means the lake of Ravay, was a big lake at the time of the settlement of Yishkuek. Herein, was a habitat of a gigantic crocodile with nine heads. When the people of Yishkuek reached to the height of arrogancy the crocodile appeared and demanded the inhabitants of Yishkuek for the food to eat otherwise all the dwellers would be eaten and the fortress of Yishkuek would be destroyed.

The food of the crocodile included a live person, around 40 kg of butter, and a bull. The period is unknown whether it was per day, or per week or per month. The taxes levied by the crocodile were fulfilled through rotary system. In rotation, the turn of a household came, and these household members were very pious and God frightening. The members of this household included the husband and his wife along with their young daughter. While discussing about a person from this house, the husband presented himself voluntary and said that both, his wife and daughter should survive and he would be the lump of the crocodile; on the other, his wife denied this suggestion and voluntarily presented herself for this purpose. But their daughter disagreed with both of them and said that both of them could produce a daughter so that if she is absent, the gulf could be filled later; so she sincerely offered herself and did not heed the proposals of either of her parents. However, finally their daughter convinced the parents.

Now, the parents took their daughter to the Rvayezhuy; and with great sorrow the was left on the bank so that the crocodile would come out of the lake and eat her and other concerned contributions. The , on the one hand, frightening of the crocodile's eating; and, on the other, proud of her volunteer on behalf of their parents, was waiting for her consequences. In the meanwhile, a great saint appears on the spot that is thought to be the Bobo Ghundi. The surprisingly asked the man referring him as 'father', and stressed him to leave the place because the crocodile is in the lake and she is a contribution for it; otherwise, the crocodile would also eat him. In response, the holy man hearted him 16 and assured that he would kill the crocodile. After such conversation, the holy-man, put his head in the 's lap, asked the to see whether there is any lice in his hair. The started searching in his hair; in the meanwhile, the water of the lake started waving and the crocodile raised its head sooner it arrived at the bank of the lake. The started tearing. The tears dropped on the face of the holy man and he woke up; the intimated him about the crocodile's arrival. The holy man stood, took his swords out and cut the head of crocodile. Sooner the second head was raised and that was also cut. In the same manner, the holy man cut all the nine heads of the crocodile, and the lake became bloody. Thus, the escaped and the holy man told the to leave the place and tell the dwellers of the Yishkuek to live peacefully and there won't be any calamity provided that the people would again forget the blessings of Almighty Allah. Before the disappearance, the holy man gave his sword-case (cover) to the, and said the referring her as his daughter 'take this nayam with yourself and show it when the need would require, because firstly the people would not believe that the crocodile has been killed; but later when they will see the bloody lake then every strong man would claim that he had killed the crocodile. At his moment the nayam would be needed.' They now reached back to the fortress of Yishkuek. Her parents became nervous to see her, and the other dwellers started cursing her that the crocodile would reach here in fortress and destroy it.

This sincere daughter tried to convince them but they did not heed her, even she was d both physically and mentally. At this moment, one of a wise person suggested that the people should go to the spot and review the place whether or not the crocodile is survived then they should treat the and her parents. Accordingly, the spot was examined and the found out that the crocodile was dead and the lake is full of blood. The situation abruptly changed, and the jubilancy came. Now each strong person wrongly claimed that he had killed the crocodile, and the quarrel began. At last, the , as directed by the holy man, asked those people that they should be calm and not quarrel, the naywn of sword is with her, if any sword fits into it, the concerned sword holder has killed the crocodile. Thus, all claimants tried their best to fit their swords into the nayam but could not get through. At this moment, the holy man reappeared on this spot/screen; the pointed towards him, and said 'this was my holy father who killed the crocodile, and the holy man entered his sword into the nayam and that fitted fully in it. Thus, the arguments of the concerned people became false and they embarrassed. The holy man advised the people of Yish Kuek and said that when there would be any trouble again then call him by Ya-Ali, one of the great names of Allah Keeping in view the advice of the great saint, who is considered to be the Bobo Ghundi, the dwellers of Yish Kuek acted upon them for sometimes. But sooner, the people forgot the blessings of God through such a holy person as the source of relief, the people attempted to test the advice of the saint. They once again became arrogant and disobedience, and started shouting "Ya-Ali" in jockey manner to call the great holy man.

The holy man appeared in order to give salvation to the concerned dwellers of the fortress. and the people surprised and made pretension that the forces have come from the south; thus, they accompanied the holy man upto Reshipzhrav in the Chipursan Valley. But could not find anyone.

Thus, the holy man raged and made his finger prints on a boulder in Reshipzhrav, which is known as Panja Shoh, means the five fingers' prints of the king, as it seems that five fingers have its sign upon the boulder in print form. This sign of the holy man has been surrounded by walls and is a small shrine in Reshipzhrav. After returning back from this spot, it is said that holy man left the tuqum, horse's blanket under saddle, which is known as the Khijime Ghar and imprinted on a stone, in Yarzirich while entering this village. When the holy man arrived back in Kirmin, he left his saddle here, which is imprinted on the stone. When the holy man reached in Sherisabz, he left his joyi namoz here. It is said that he cursed these people for their wrong doing again and then disappeared. After sometimes, their came flood from the Yish Kuek valley and destroyed the entire fortress and settlement of Yish Kuek; and there remained no signs; and this natural calamity was witnessed by a grandfather of the Gulbast ktor, whose naine is said to be Bieg Murod.

 

4 .Rvay Lake as a Tourist Destination

 

Even though, the legendary, famous and historical Lake of Rvay has dried but still this place can

better play its vital role as a tourist resort provided that this could be brought into exercise by restoring it artificially. In this manner, the lake could be fed by water from the stream of Yish Kuek during the summer days thus, small shops, cabins, etc. could facilitate this take’s surroundings; and within the lake boating could be practised. On the other, during the wintertime, this lake, when fed by water, may become a beautiful skiing resort as well.

 

5. The Story of Kuempir Diyor

 

Like the story of Yish Kuek, the relation of this story also resembles in terms of the arrogance and in terms of the holy man's appearance, and finally the devastation of the village by the curse of Allah. It has been and is being related that Kuempir Diyor, the village of the Old Woman, was inhabited by a number of people. These people became very lavish and did not heed towards the gratitude for the blessings of Allah. All things they associated with themselves rather than God. In nights, there was no recognition to both the es among wives and sisters or mothers. In contrast, there was an old lady who was very pious among all these people; because of her honesty, a small piece of land saved from the natural disaster and that is why the village has been named after her. In connection with the haughtiness and lavishness of the people, the day came that they had to go through a great Devine examination. Once, there was a wedding in Kuempir Diyor and these arrogant people were busy with preparations in the wedding house. A holy man appeared in shape of a beggar in order to further test their lavishness and deceit. He started entering in all the houses of this village and asked for food because he was hungry. In each house, he was severely disgraced and nothing was given to him.

Then he reached to the wedding house and he was also disgraced in this house. The owner of this house told the beggar to come the next day as the wedding is on this day and he would be given food and he will be full stomach. The beggar insisted that he should be given the stuff the same day because he is very hungry. The owner stood in hatred terms with the beggar and gave a piece of cooked meat, tendon, and the beggar went out.

Finally, this day, the beggar arrived in the house of the old woman. When he entered therein the old woman welcomed him very warmly and got surprised that no one was visiting her because of her poverty, as the old woman had a black sheep as her only source of livelihood. And that is why the visit of this beggar she thought as a blessing of Almighty God. Before begging for food, the old woman said to the beggar: ": my father! I haven't got any thing for you except for this little quantity of milk", as it was in a bit broken lut, a stone pot, "so if you don't mind, kindly have this milk". The beggar thanked the old woman and put his walking stick into the lut, the milk raised high and became full in the stone pot. and further, the broken stone pot also renewed. The beggar did not drink any milk, as he tested the truthfulness of the old woman that fully proved her honesty. Before leaving the house, the holy man, in shape of beggar, directed the old woman that day after tomorrow she should come out of her house in sunrise, stand on the mound of the village, and watch the drama; but before that she should collect all her assets, if lying with any person. Then the beggar went out and disappeared. The next day, as it was the wedding day, the same beggar appeared in shape of a rich man by riding a horse.

The people of Kumpir Diyor astonished the owner of the wedding house, astonished that such a rich man has come to their village and thought it as an honour for them to be their guest. These people, of course, did not recognise that he is the same person who came the previous day in shape of beggar and whom they had disgraced to the whole extent. Anyhow, this wealthy person was taken to the wedding house and given full honour, and about the hypocrisy, the holy man is full aware of. When the time of meal came, the rich man was asked to eat but he did not share with them and said that he is full. Now, the holy man revealed that he had had the piece of meat given to him the previous day. The holy man added that yesterday he was in their village but was fully disgraced when he was in a position of beggar, and today, it is the other way round. Then he showed them the piece of meat, which was in his pit. The people of Kumpir Diyor got humiliation and embarrassment. The holy man added before his disappearance that all dwellers would see the consequences of their hypocrisy and dishonesty.

The next day, day-after-tomorrow given to the old woman, at sunrise the old woman went to the mound in accordance with the directive of holy man; the people of Kumpir Diyor are seeing the curse of God in terms of the heavy flood. The flood was coming onto the settlement; the holy man holding his walk stick is in the front. When the holy man stops, the flood behind him also stops, and when he starts walking the flood also moves forward behind him. Thus the holy man accessed the mound whereon the old woman along with her black sheep is watching the situation. A sieve came on top of the flood, which belonged to the old woman and she had forgotten to collect, and the holy man took it (sieve) on the tip of his stick and threw towards the old woman. Thus, all people of Kumpir Diyor along with their assets destroyed. and the only Kuempir, the old woman, along with her sheep and sieve survived.

 

Old Colony of Reshit

 

As has been mentioned earlier in relating Bobo Ghundi that Mir Silum Khan IH constructed the forts, fortresses and defence Posts in different areas, and more particularly in the Chipursan valley so is theReshit Fort one of his constructions. In the entire Chipursan Valley, Reshit's Fort remains as a of old colony. The inhabitants of Chipursan have been settled during this Mir's reign. The purposes were to ingress and watch the invasion of the Kirghiz of the little Pamir; and to generate taxes for the state through agro-pastoralism. Vis-A-vis tourism attraction, the Reshit's old colony could be maintained as the people do dwell here. And this spot, indeed, is on a nice landscape and an attractive viewpoint to the surrounding hills and snow-capped mountains.

 

Flora & Fauna

 

In the Chipursan Valley, different kinds of flora and fauna are found. Among the flora, varieties of

mountain flowers are there, which prominently include amber, sosan, ect. Snow leopards, wolves

(coming from the Little Pamir) and foxes are distinguished better; while among the birds, kirgas,

kherz, buspur, yirgot, crows and pies are prominent.

    

Chipursan Valley Conservation & Development Organization (CVCDO) registered jc-16/(101)/(2005) is a non-profit Organization.

 

Goal.

 

To improve the quality of life of the people of chipursan valley through conservation and sustainable use of natural resources and strengthening linkages with local, national and international institutions.

 

Munir u ddin

 

Tourist Guide Specialist in trekking in Northern areas of Pakistan.

 

General secretary CHIPURSAN VALLEY CONSER VATION & DEVELOPMENT ORGANIZATION

 

Teaching in Community Primary School Sher subz Chipursan