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This is a typical Baluchi face, strong mandible, fairly large nose, deep and kind eyes...
Zahedan, SE of Iran
The T Jetty, the 2 Joy Baluch AM Bridge and the old bridge that cross the Spencer Gulf in Port Augusta.
A common scene in Baluchistan even other parts of Iran. This boy is taking proctection from the heat of the sun. The ratio for gas is 3 liter per person, so many people sell there ratio. 1 liter costs 0.40 USD.(4000 IRR). Average salary for people in Iran is around 40-50 USD/month. Most people buy few liters per day from goverment gas stations or they buy alot of their gas from "local gasstation". They do this to have food for the day, even the food prices have increased in Iran due to finance crises and the action that is taken by west world towards Iran and its poor people.
Sandstorms are a pretty common, but much hated, occurance in Pakistan's largest province, Baluchistan. Here, in Bhag Nari, Katchi district, a Sindhi faces severe storm and decides to cover his face. Photographer is duly helped by headlights in the background from a jeep.
Explored on 17th June, 2008. Position No. 49.
Displayed at NG Your Shot website on 18th Jan, 2008.
Loaded Wirrida iron ore train #6912 slowly makes its way into Spencer Junction as one of PN's intermodal trains departs in the distance. The train will be serviced here before reversing and continuing its journey to Whyalla. In the foreground 2 PN NRs (35&?) wait for their next duties: March 29, 2021. In the background, the duplication of the Joy Baluch bridge is well underway.
en.wikipedia.org/wiki/Baloch_people
The Baloch or Baluch (بلوچ) are an ethnic group that belong to the larger Iranian peoples. Baluch people mainly inhabit the Baluchestan region and Sistan and Baluchestan Province in the southeast corner of the Iranian plateau in Western Asia.
The Baloch people mainly speak Balochi, which is a branch of the Iranian languages, and more specifically of the North-western Iranian languages, that is highly influenced by that of Mesopotamia and shares similarities with Kurdish and other languages of the region. It also contains archaic features reminiscent of Old Persian and Avestan.[8] They inhabit mountainous terrains and deserts, and maintain a very distinct cultural identity.
About 60 percent of the Baloch live in Balochistan, a western province in the Islamic Republic of Pakistan.[9] Around 25 percent inhabit the eastern province of Sistan and Baluchestan Province in the Islamic Republic of Iran; a significant number of Baloch people also live in Sindh and South Punjab in Pakistan. Many of the rest live in Afghanistan, Turkmenistan, Oman, Bahrain, Kuwait and in some parts of Africa. Small communities of Baluch people also live in Europe (particularly Sweden) and in Perth, Australia, where they arrived in the 19th century.
Origins and history
Superimposed on modern borders, the Achaemenid Empire under Cyrus's rule extended approximately from Turkey, Israel, Georgia and Arabia in the west to Kazakhstan, Kyrgyzstan, the Indus River and Oman in the east. Persia became the largest empire the world had ever seen.
In 334 BC, the Achaemenid empire fell from its western borders following Alexander's conquest. The last 30-day stand by Achaemenid forces was made at the Battle of the Persian Gate, around 825 kilometers from present-day Sistan va Baluchestan.[10]
This also includes the harsh desert path where previously Cyrus the Great and Semiramis are thought to have lost large portions of their army. These stories are thought to have inspired Alexander to do better than Cyrus and Semiramis.[11] Later Ferdowsi in his book "Shahnameh" Chapter 11 also mentions this desert path and tells the story of army of Kai Khosrow that decided to avoid the desert and instead took the road that leads toward Kelat for rest and refreshment where Kai Khosrow's brother Firoud had been the ruler.[12]
Today the economy of Makrani Baluch is largely based on use of the oceans; practices like designing boats and fishing are traditional to the Baluch. The ancient Mesopotamian text "Adapa and the Food of Life" mentions Adapa (a wise man and a priest) and fishing in the Persian Gulf as one of his sacred duties.[13]
The Baluch people of today are descendants of ancient Median and Persian tribes. Historical references of ancient Persia have made it possible to arrive at this conclusion. Maka is mentioned by Greek historian Herodotus as one of the early satraps of Cyrus the Great, who successfully united several ancient Iranian tribes to create an empire.[14][15] In the Behistun Inscription, Darius the Great mentions Maka as one of his eastern territories.[16] Darius is recorded to have personally led his elite forces, whose ranks were restricted to those with Persian, Mede or Elamite ancestry, to fight the invading Scythians of Asia[17] and then led the conquest towards the Indian sub-continent,[18][19][20] where he conquered Sindh in 519 BC, constituted it as his 20th Satrapy, and made use of the oceans there.[21][22] Darius wanted to know more about Asia, according to Herodotus; he also wished to know where the "Indus (which is the only river save one that produces crocodiles) emptied itself into the sea".[23] The present region of Makran, which is inhabited by Baluch people, derived its name from the word "Maka". The Babylonians had also made voyages using Maka to communicate with India.[24] Maka had also communicated with Euphrates, Tigris and Indus valley, objects from the Harappan culture have also been found in modern-day Oman, other archaeology suggest that Maka was exporting copper. Herodotus mentions the inhabitants of Maka as "Mykians" who were also previously involved in several conquests with Cyrus the Great and after the conquest of Egypt with Cambyses,[25] they went to Sindh in command of Darius I, and also took in army of Xerxes the great at the battle of Thermopylae, where they were dressed and equipped the same as Pactyans, Utians and Paricanians, the tribes adjacent to the Mykians. The word Maka later became Makran as it is common in closely related ancient Avestan and Old Persian languages to use "an" and "ran" at the end of plurals,[26] which then translates as "the land of Mykians". They are mentioned as "the men from Maka" in daeva inscriptions. The "daeva inscription" is one of the most important of all Achaemenid inscriptions; in the Baluchi language, dêw translates as "giant devil or monster". Mykians were also responsible for many inventions, such as qanats and underground drainage galleries that brought water from aquifers on the piedmont to gardens or palm groves on the plains. These inventions were important reasons behind the success of the Achaemenid Empire and survival of Mykians in their largely harsh natural environment. Other inscriptions also record that gold, silver, lapis lazuli, turquise, cornalin, cedar wood, wood and the decoration for the relief at Susa were from Maka.[27] The Mykians of the other side of ancient Maka, the present-day region of Balochistan and Sindh had later taken independence because they are not mentioned in the book written by Arrian of Nicomedia about campaigns of Alexander the Great but he only mentions the Oman side of Maka which he calls "Maketa". The reasons for this may have been the arguably unjust rule of Xerxes.[28][28][29] It is highly likely that the ancient Mykians were one of the Median or Persian tribes and an important part of Achaemenid empire, as they are not mentioned as one of the ancient Iranian tribes that Cyrus the Great and Darius I had fought with. Cyrus himself was of both Persian and Median ancestry as his father was Cambyses I, who is believed to have married Mandane of Media, the daughter of Astyages, a Median king.[30]
Historical evidence suggests that Baluch people were the ancient inhabitants of the Maka satrapy in Achaemenid empire. Baluch inhabiting the coastal areas in the region of Makran (Chabahar, Gwadar), Gulf (Oman, Kuwait, Bahrain) and Arabian Sea (Karachi and other parts of Sindh) and tribes including the Rind, Bizenjo, Brahvi and Gabol are highly skilled in designing boats, fishing and other skills required to survive in their environment. Herodotus also mentions that Darius had made use of the ocean in this region of Sindh. The Slemani Baloch who inhabit the region of Baluchistan including Makran—for example, tribes including the Brahvi, Marri, Bugti, Buzdar, Mazari, Mengal, Rind, Bizenjo, Hasni, Zehri, Dehwar and others—carry different skills to survive in their mostly mountainous environment and have a history of aggressive behavior towards invasions. These tribes are not confined to one specific location as they also contain sub-tribes and can be found all over the region.
The origins of the word "Baluch" are shrouded in controversy. According to German archaeologist and Iranologist Ernst Herzfeld, it is derived from the Median word brza-vaciya, which means "loud cry", while others claim the word derives from ancient Iranian languages.
Baluchi culture
The origins of Baluchi culture and traditions can be traced back to Mesopotamia, which is widely accepted as the origin of the Baluch people.
However, due to poverty and fear of radical Islamic organizations, cultural fashion has become very limited. Radical Islamic organizations have repeatedly targeted Baluch people, including bombing Baluchi cultural celebrations.
Baluchi customs and traditions are conducted according to codes imposed by tribal laws. These strong traditions and cultural values are important to Baluch people and have enabled them to keep their distinctive ancient cultural identity and way of life with little change to this day.
Baluchi culture is mentioned in the Pirmohamad M. Zehi's account of his travel to the province of Sakestan, or the present-day Sistan va Baluchistan province of Iran, which holds strong significance to the culture of Baluch people. Baluch people have preserved their traditional dress with little change over the centuries. The Baluch men wear long shirts with long sleeves and loose pants resembling the Achaemenid outfits of ancient Persians; the dress is occasionally accompanied by a turban or a hat on their heads. The dress worn by Baluch women is one of the most interesting aspects of Baluchi culture. They are of strong significance to the culture of Iran and hold a special place in the society. The women put on loose dress and pants with sophisticated and colorful needlework, including a large pocket at the front of the dress to hold their accessories. The upper part of the dress and sleeves are also decorated with needlework, a form of artistry that is specific to the clothing of the Baluch women. Often the dress also contains round or square pieces of glass to further enhance the presentation. They cover their hair with a scarf, called a sarig in the local dialect.[31] These customs are unique to the people of Iran and the art of this needlework on women's clothing may provide one with a picture of the freedom and high status of Baluchi women in Achaemenid era.[32] Gold ornaments such as necklaces and bracelets are an important aspect of Baluch women's traditions and among their most favored items of jewelry are dorr, heavy earrings that are fastened to the head with gold chains so that the heavy weight will not cause harm to the ears. They usually wear a gold brooch (tasni) that is made by local jewelers in different shapes and sizes and is used to fasten the two parts of the dress together over the chest. In ancient times, especially during the pre-Islamic era, it was common for Baluch women to perform dances and sing folk songs at different events. The tradition of a Baluch mother singing lullabies to her children has played an important role in the transfer of knowledge from generation to generation since ancient times. Apart from the dressing style of the Baluch, indigenous and local traditions and customs are also of great importance to the Baluch.[33]
Baluch people are culturally and traditionally regarded as secular. However, Baluch people are a minority, and growing Islamic fundamentalism in the region is seen as a threat to Baluchi culture. Other challenges include violations of basic human rights, psychological warfare, propaganda in mass media of their modern geography enabled by poverty, illiteracy and inaccessibility to information in the digital age.[34][35][36][37][38][39] According to Amnesty International, Baluch activists, politicians and student leaders are among those who have been targeted in forced disappearances, abductions, arbitrary arrests and cases of torture and other ill-treatment.[40] Islamic radical organizations such as 'Sepah-e-Shohada-e-Balochistan' and others[41] claims responsibility for killing Baluch nationalists in order to secure Islam and Pakistan. Bodies of missing Baluch student activists and nationalists are later found dumped with signs of severe torture. Baluch sources claim that these missing Baluch students and activists are picked up by civilian dressed officials who come with the Pakistan's security forces.[42]
Baluchi music
Folk music has always played a great role in Baluchi traditions. Baluchi music and instruments belong to the same branch of Iranian music performed by many other Iranian peoples including Persians, Kurds, Lurs, Tajiks and others. Traditions like the transfer of knowledge from generation to generation by singing lullabies to children and praising warriors also have a significant role in Baluchi music traditions. The fact that both men and women participate in folk music reflects on the pre-Islamic significance of folk music in Baluchi culture. Many years of invasions, wars and later adopted religious values have prevented Baluchi music from prevailing further in the 21st century[clarification needed]. However, a Swedish folk band, Golbang, has made progress in introducing Baluchi folk music to the Western world. The most commonly used instruments in Baluchi folk music are tanbur, long-necked lutes. Lutes have been present in Mesopotamia since the Akkadian era, or the third millennium BCE. The dohol, a large cylindrical drum with two skin heads, is the principal accompaniment for the surna, an ancient Iranian woodwind instrument that dates back to the Achaemenid Dynasty (550-330 BCE). The ney is also commonly played, using single or double flutes. The suroz, a Baluchi folk violin, is also commonly played. Other Baluchi musical instruments include the tar and the saz. Balochi music has also influenced Sindhi and Seraiki folk music.
Geographic distribution
The total population of ethnic Baloch people is estimated to be around 9 million worldwide. However, the exact number of those who are Baloch or claim to be of Baloch ancestry is difficult to determine. As of 2010, the Baloch are 4.97% of Pakistan's 177,276,594 million people.[43] They make up 2% of Afghanistan's roughly 30 million people[44] and 2% of Iran's estimated 67 million.[45]
Baluch ancestry is also claimed in the neighboring areas that adjoin Baluch majority lands. The Brahui are also considered Baloch but they speak the Brahui language. Despite very few cultural differences from the Baluch. Many Baluch outside of Balochistan are also bilingual or of mixed ancestry due to their proximity to other ethnic groups, including the Sindhis, Saraikis and Pashtuns. A large number of Baluch have been migrating to or living in provinces adjacent to Balochistan for centuries. In addition, there are many Baluch living in other parts of the world, with the bulk living in the GCC countries of the Persian Gulf. The Baluch are an important community in Oman, where they make up a sizable minority.
There is a small population of Baloch in several Western countries such as Sweden and Australia. Some Baloch settled in Australia in the 19th century; some fourth-generation Baloch still live there, mainly in the western city of Perth.
Baluch in Oman
The Baluch in Oman have maintained their ethnic and linguistic distinctions. The Southern Baloch comprise approximately 22% of the country's population. The traditional economy of Baluch in Oman is based on a combination of trade, farming and semi-nomadic shepherding.[46]
Baluchi language
The Balochi language is spoken in Iran, Pakistan, Afghanistan, the Persian Gulf Arab states, Turkmenistan, and as far as East Africa and some Western countries. It is classified as a member of the Iranian group of the Indo-European language family, which includes Kurdish, Persian, Pashto, Dari, Tajik and Ossetian. The Baluchi language has the closest similarities to Kurdish, Avestan, old Persian and other Iranian languages.
Two main dialects are spoken in Sistan va Baluchestan and Baluchestan: Eastern and Western. The exact number of Baluch speakers is difficult to know, but the estimated number could be around six million. The majority speak Western Baluchi, which is also the dialect that has been most widely used in Baluchi literature. Within the Western dialect are two further dialects, Rakhshani (spoken mainly in the northern areas) and Makkurani (in the south).[47]
The Baluch have several tribes and sub-tribes. Some of these tribes speak Brahui, while most speak Baluchi. Multilingualism is common, with many Baluch speaking both Brahui and Baluchi. The Marri tribe Domki and the Bugti tribe speak Baluchi. The Mengal tribe, who live in the Chagai, Khuzdar, Kharan districts of Balochistan and in southern parts of Afghanistan, speak Brahui. The Lango tribe, who live in central Balochistan in the Mangochar area, speak Baluchi as their first language and Brahui as their second. The Bizenjo tribe living in the Khuzdar, Nal, and parts of Makran, speak both languages, as do the Muhammadsanis. The Bangulzai tribe mostly speaks Brahui, but has a Baluchi-speaking minority (known as Garanis).
The Mazaris widely speak Baluchi or both dialects. The Malghani are part of the Nutkani tribe, which is the largest tribe in the tehsil. The Talpur, Mastoi, Jatoi, Gabol, Lashari, Chandio, Khushk, Khosa, Bozdar, Jiskani, Heesbani, Magsi, Zardari, Rind, Bhurgri, Jakhrani,MIRJAT,JAMALI and other Baluch tribes that settled in Sindh speak Sindhi, Baluchi and Saraiki. The Qaisrani Baluch living near Taunsa Sharif in the Punjab province of Pakistan speak Saraiki and Baluchi, while their clansmen living the Dera Ghazi Khan tribal areas speak Balochi. The Lund Baluch living in Shadan Lund speak Sindhi, Sairaki and Balochi. The Leghari, Lashari, Korai, and Kunara Baluch in the Dera Ismail Khan and Mianwali districts of Khyber Pakhtunkhwa speak Saraiki as their first language. The Tauqi Baloch in the Khara, Noshki, Chaghai and Washuk districts of Balochistan can speak both Baluchi and Brahui, but their primary language is Baluchi. The Buzdar are one of the largest tribes of Baloch in southern Punjab, living in the Koh-e-Suleman range.The Mashori are also one of the large tribe of Baloch in southern Punjab and in large area of Sindh.
Les cloisons sont toutes bancales, et l'on erre dans un dédale épuré, au milieu de sons de portes qui claquent. Par ci, par là, des oeuvres qui interrogent sur les souvenirs ... Je me prends au jeu, je reviens, ancienne gymnaste qui retrouve ses souvenirs de verticalité ...
Special thanks to Nicolas, Juliette and Antoine for their precious help !
en.wikipedia.org/wiki/Mianwali_District
Mianwali (Urdu: ضلع میانوالی) is a District in the north-west of Punjab province, Pakistan. It borders Lakki Marwat district in the west, Kohat and Karak districts in the North west and Dera Ismail Khan District in the southwest. Attock lies in the north, Chakwal in the north east, Khushab in the east and Bhakkar in the south. In November 1901, the North-West Frontier Province was carved out of Punjab and present day towns of Mianwali, Isa Khel, Kalabagh, and Kundian were separated from Bannu District (NWFP) and hence a new district was made with the headquarters in Mianwali city and placed in Punjab.
Demography
The majority of the population is of Hindko origin similar to the people of Attock.Niazi Tribe is The Most Famouse Tribe of this District. Niazi Tribe is Mostly Living in The Mianwali City, Shahbaz Khel, Mosa Khel, Mochh,Utra Kalaan, Sawans. The Tribes who known as Jats are living in the Kacha and Thal speak a Hindko Seraiki, lived in all parts of the district but mostly in Waan Bacharaan, Kundian, Ding Khola, Khanqah Sirrajia, Saeed Abad, Bakharra/Kacha Kalo, Kacha paar,khita-e-Atlas, Kacha Gujrat, Kacha Shahnawaz Wala, Phaati, Hurnoli, Alluwali, Duaba, Jaal, Piplan, Wichveen Bala, Moosa Khel, Shadia and many others villages which are parts of the district. There are small minority of Pashtuns and Punajbis. Mostly people speak a unique dialect of Seraiki which borrows many words from Hindko and Pashto. However the Khattak tribes living in the suburbs of Isakhel, Chapri, Bhangi Khel, Sultan Khel, Makarwal and Bani Afghan are bilingual, Pashto being their primary language but can fairly communicate in Seraiki as well. Awans living in the Salt range of Mianwali speak a dialect of Potohari which is called "Uttraadi"(pertaining to the highlanders).
According to the 1998 census of Pakistan the district had a population of 1,056,620 of which 20.39%[2] of which 85,000 inhabit the district capital.
Administration
Mianwali used to be the part of Bannu district but on November the 9th,1901 a new district was made with headquarters at Mianwali city.Deputy commissioner used to be the head of the district.The first deputy commissioner was Captain A.J.O'Brian.The first district judge was Sardar Balwant Singh.It is worth mentioning that Capt.O'Brian served Mianwali not once but thrice.He was again given the charge of D.C.Mianwali in 1906 and then in 1914. This time he was promoted to the rank of Major.
The system continued even after the creation of Pakistan as a sovereign nation.It was not until year 2000 when the new local government system was introduced by the President of Pakistan Pervez Musharraf.Three basic changes were made
Divisions which used to be third tier of the government were abolished and more autonomy was given to the districts under the motive of devolution of power.
With this new status of the districts Nazims were to become the administrators of the district with more authoritative powers.
The post of D.C. was abolished with the aim to put an end to the bureaucratic rule however the bureaucracy was offered an olive branch by creating a new post of District Co-ordinating Officer.However the Nazim remains the main elected representative and administrator while the D.C.Os serve as representatives of the government.
The district is administratively divided into three tehsils and 56 Union Councils:[3]
Name of Tehsil No of Unions
Isakhel 14
Mianwali 28
Piplan 14
Total 56
Geography
Mianwali district covers an area of 5,840 square kilometres. The area in north is a continuation of the Pothohar Plateau and the Kohistan-e-Namak. The district consists of various towns, including Kalabagh, Isa Khel,Ding Khola (Khanqah Sirrajia), Kundian, Paikhel, Piplan, Kamar Mushani, Mochh, Rokhri, Harnoli, Musa Khel, Zimri, Wan Bhachhran, Daud Khel and the district capital - Mianwali city.
Kalabagh is famous for the Kalabagh Dam and the Nawab of Kalabagh and for the red hills of the salt range and scenic view of mighty Indus River.
Nawab of Kalabagh Malik Amir Muhammad Khan(1910-1967),Ex-Governor West Pakistan.Kundian is the second largest town at a distance of 15 km from the city of Mianwali.There is a Chashma Nuclear power plant(Chashnupp)Ding Khola (PAEC),Kundian(Chashma)Barrage,K.J(Kundian Jehlum)Chashma Jehlum)Link Canal
Thal is a large area which is mostly desert and semi-arid. It is located between Jhelum and Indus river (The Sindh-Saagar Doab). The boundaries of the old district established in 1901 included almost 70 % of this great area, but after the separation of Layyah and then Bhakkar Tehsils, only about 20% remains in this district. First deputy commissioner Mr. A J O'Brian wrote in his memoirs
" In 1901 the District of Mianwali was formed out of the two Punjab halves of two older districts, and I had the good fortune to be put in charge. It was a lonely District with, as my Assistant Mr. Bolster called it, 'three white men in a wilderness of sand.'"[4]
Nammal (Namal) Lake is a place of interest for the hikers and holiday-makers in Chakrala.
Amongst fine views should be included that of the Indus and the eastern valley from a little conical hill at Mari, where the "Kalabagh diamonds" (quartz crystals) are found and which is crowned by an old Hindu ruin. Amongst picturesque spots may be mentioned Nammal, just beyond the Dhak Pass in Mianwali, also Kalabagh and Mari on the Indus, and Kotki in the throat of Chichali Pass.[5]. The average rainfall in the district is about 250 mm.
Isa Khel is another important town located in the west of Mianwali. It is a historical town named after Isa Khan, a famous Niazi chief.
Kamar Mushani is famous for its trade and minerals.
Education
The city is an economic and commercial hub in the district. There are several educational institutions up to post-graduate level, affiliated with the University of Punjab.
Climate
Whole of the district has extreme weather, summer last from May to September, June is the hottest month average temperature of month rise up to 42°C and maximum could go to 50°C whereas in winter, December and January temperature is as low as 3 to 4°C average per month
History
Traditionally all major rulers of South Asia governed this area in their turn. Mughal emperor Babur mentions Essa Khail (Isakhel) whilst he was fighting against the Pakhtuns as part of his campaign to conquer the Punjab during the 1520s (ref. Baburnama). Then came the Sikhs, that era was famous for lawlessness, and barbarism, they ruled until the annexation of Punjab in 1849 by the British. During British rule, the Indian empire was subdivided into province, divisions and districts, (after the independence of Pakistan divisions remained the third tier of government until 2000). The British had made the towns of Mianwali and Isa Khel tehsil headquarters of Bannu District then part of Dera Ismail Khan Division of Punjab province.
The district of Mianwali was created in November 1901, when the North West Frontier Province was carved out of Punjab and the towns of Mianwali, Isa Khel, Kalabagh, and Kundian were separated from Bannu District which became part of the NWFP. A new district was made with the headquarters in Mianwali city and placed in Punjab, the district became a part of Multan Division. Mianwali originally contained four tehsils namely Mianwali, Isa Khel, Bhakkar, and Layyah, in 1909 Layyah was transferred to Muzaffargarh District. The district became a part of Sargodha Division in 1961, in 1982 Bhakkar tehsil was removed from Mianwali and became a separate district of Sargodha Division.
Of the early history of the district nothing can be stated with any certainty, beyond the fact that its inhabitants were Hindus, and that before the Christian era the country formed an integral portion of the Greco-Bactrian Kingdom of Kabul and the Punjab.
Early History
The Thal, however, without wells would be a desert, and the probability is that in early historic times nearly the whole of it was a barren waste. There is no record of any plundering expedition on the Thal side by Alexander the Great's forces, when they passed down the Jhelum to its junction with the Indus River, though they lightly undertook such an expedition across the waterless Bar to the Ravi. This affords a presumption that the Thal was then a poorer country than it is now. www.mianwalinews.com,
Architectural Objects and Remains
In the southern part of the district the general absence of antiquarian remains also tends to prove that it can never have been the site of a rich and populous Government. In the Kachhi tract, of course, such remains could not survive the action of river floods, and this tract must, at one time, have been much wider than it is now. The Thal, however, is admirably suited for the preservation of antiquarian relics, had any such ever existed, but there are none that date from earlier than the fourteenth century.
Ruins at Mari Indus & Mari City
Ruins of centuries old hindu temples in salt range near Mari Indus (River Indus can be seen traversing through hills)At Mari in the Mianwali Tahsil there is a picturesque Hindu ruin, crowning the gypsum hill, locally called Maniot (from Manikot, meaning fort of jewels), on which the Kalabagh diamonds are found. The ruins themselves must once have been extensive. It appears that the very top of the hill was built over with a large palace or fort.
Architectural Objects and Remain-Ruins of Sirkapp Fort
Overlooking the village site of Namal in the Khudri is a ridge of great natural strength, cut off on three sides by hill torrents. On the top of this ridge there are extensive ruins of what is said to have been the stronghold of Sirkapp, Raja of the country , who was a contemporary of Raja Risalu of Sialkot, by whom he was vanquished. The outer wall of the fort still exists in part in a dilapidated condition, but the enclosure, which must once have contained accommodation for a fairly large garrison , is now one mass of fallen houses and piles of hewn or chiselled stones . The series of lifts, made for carrying water from the bed of the stream to the top of the hill, have left their marks.
Other Antiquities
The above, together with two sentry-box like buildings, supposed to be dolmens, midway between, Namal and Sakesar, and several massive looking tombs, constructed of large blocks of dressed stones in the Salt Range, comprise all the antiquities above ground in the district. No doubt many remain concealed beneath the surface. The encroachments of the Indus and even of the Kurram near Isakhel often expose portions of ancient masonry arches and wells.
"Days of Yore" PR ZE. class 230 enroute to Lakki Marwat from Mari Indus in frosty winter morning circa 1987.(Mianwali was the only district in Punjab with about 80 km of Narrow Gauge section which was closed in 1992)The only other antiquity worth mentioning is a monster baoli at Wanbhachran , said to have been built by order of Sher Shah Suri. It is in good preservation and similar to those in the Shahpur District.
The Rule of the Ghakkars in the North - Invasion of Nadir Shah in 1738
Prior to the invasion of Nadir Shah in 1738, there is little to relate concerning .the history of the northern portion of the district. The upper half of the district was ruled by the Ghakkars, who became feudatories of the Mughal Empire, of which the district continued to form a part until the invasion of Nadir Shah. In 1738 a portion of his army entered Bannu, and by its atrocities so cowed the Bannuchis and Marwats that a heavy tribute was raised from them. Another portion of the army crossed the Pezu pass and worked its way .down to Dera Ismail Khan. The country was generally plundered and contingents raised from the neighbourhoods of Bannu and Dera Ismail Khan marched under Nadir Shah's banner to the sack of Delhi. In 1739 the country west of the Indus was surrendered by the Emperor of Delhi to Nadir Shah, and passed after his death to Ahmad Shah Abdali.
Grave of Lt.Col. A J O'Brien 1st Deputy Commissioner of the district, Brompton Cemetery, LondonExpulsion of the Ghakkars in 1748
In 1748 a Durrani army under one of Ahmad Shah's generals crossed the Indus at Kalabagh, and drove out the Ghakkars, who still ruled in the cis-Indus tracts of the district, owing nominal allegiance to the Emperor at Delhi. Their stronghold, Muazzam Nagar, was razed to the ground, and with their expulsion was swept away the last vestige of authority of the Mughal Emperor, in these parts.
The armies of Ahmad Shah marched repeatedly through the district, the cis-Indus portion of which was, with the rest of the Punjab, incorporated in the Durrani Kingdom in 1756, and for the next sixty years a precarious hold was maintained on their eastern provinces, including this district, by Ahmad Shah and his successors to the throne of the newly created Kingdom of Kabul.
The history of the Bhakkar Tahsil comprising the southern portion of the district both in the period which preceded and that which followed the incorporation of the district in the
Durrani Kingdom, requires separate recording. Its history is bound up with that of Dera Ismail Khan and of Leiah, and to some extent with that of Dera Ghazi Khan.
During the greater portion of the reign of Ahmad Shah, no regular Governors were appointed by the Kabul Government. The country was divided between the Hot and Jaskani chiefs, whose predecessors had been the first Biluch chiefs to form settlements along the Indus.
References to the original settlements of the first Biluch chiefs are found in Ferishta and in a Persian manuscript, quoted in Mr. Tucker's settlement report of the Dera Ismail Khan District. The account given by the latter is, that in 874 Hijri (1469 A.D.) Sultan Husain, son of Kutubudin, obtained the Government of Multan. He held the forts of Shor and Chiniot in Lyallpur District and of Kot Karor (Karor Lal Isan) and Din Kot (near Kalabagh). Soon after Malik Suhrab, a Dodai Biluch, along with his son, Ismail Khan, and Fatih Khan and others of his tribe arrived from Kech Mekran, and entered the service of Sultan Husain. As the hill robbers were then becoming very troublesome in the province of Multan, Sultan Husain rejoiced in the opportune arrival of Malik Suhrab, and assigned to him the country from the fort of Karor to Dinkot." On this becoming known, many Balochis came from Kech Mekran to the service of the Sultan. The lands, cultivated and waste, along the banks of the Indus were assigned to the Balochis, and the royal revenue began to increase, The old inhabitants of Dera Ghazi Khan and Multan relate that after Suhrab's arrival, Haji Khan, with his son Ghazi Khan and many of their kindred and tribe, came from Kech Mekran to enter the service of the Sultan. When the tracts along the Indus were in the hands of Malik Suhrab and Haji Khan, Malik Suhrab founded a Dera named after Ismail Khan, and Haji Khan another, with the name of Ghazi Khan ". This account is confirmed, though in less detail, by the historian Ferishta.
Tribes & Clans
The populations of the district is split into four main groups, the Pashtuns who predominate in Isa Khel Tehsil, and riverain Mianwali Tehsil, the Awans who are found mainly in the Salt Range, and Kalabagh in Isakhel Tehsil. The Thal desert portion is held by Seraiki speaking Jat and Baluch tribes. The city of Mianwali and town of Wan Bhachran are both home to the Qureshi - Makhdooms and Miana tribes respectively.
The district are includes descendents of refugees from East Punjab and Haryana in India, who settled after partition..
Immigration
The district has been settled by a triple immigration from opposite directions, of Awans from the north-east, of Jats and Balochis up the valley of the Indus from the south, and of Pakhtuns from the north-west.
Awans
The Awans now occupy that part of the district which lies east of the Dhak Spur of the Salt Range and is known as Khudri, Pakhar, or Awankari. "Men of Mianwali mostly know the name Pakhar; but residents of the Kacha and Isakhel generally speak of the tract and parts beyond as utrad. i.e., the high country."Bannu district Gazetter
They have been almost the sole occupants of that extensive tract for at least six hundred years and may perhaps have resided there since the Arab invasions of the seventh century. Previous to the decilne and extinction of Ghakkar tribe authorities in Mianwali, the Awan possessions extended westward of the Salt Range. At first Awans under the leadership of legendary Awan warrior Qutab Shah pushed the Niazi tribe out of Mianwali who were previously residing in Mianwali. But afterwards , Niazis rose up and were able to fight back most of their captured land from Awans.
The Awans were amongst those the British considered to be "martial races" and as such, formed an important part of the British Indian army, serving with distinction during World Wars I and II. Along with Rajputs, Awans occupy the highest ranks of the Pakistani army.
Sir Colin Campbell Garbett (founder of Campbellpur, modern day Attock), said of the Awans, "There are no better people in India."
Awans claim themselves to be of Arab origin , a claim which is disputed by many British anthropologists and historians. Some label them as remnants of "Bactrian Greeks".While the others insist that they are the descendants of Raja Risalu of Sialkot , thus insisting on their Rajput origins. Some also relate them to the Qutab Shah who had Arab ancestry thus giving a proof to their claim.
However in general Awans are brave, big landlords , religious and best known for their hospitality. They also got the fame of being the good horsemen.
The Jat and Baloch Immigration
Before the fifteenth century the lower portion of the district was probably occupied by a few scattered tribes of Jats, depending on their cattle for subsistence. The valley of the Indus was a dense jungle, swarming with pig and hog-deer, and frequented by numerous tigers; while the Thal must have been almost unoccupied.
All the traditions of the people go to show that an immigration of mixed tribes of Jats Talokar/Tilokar/Talukar/Thalokar,(Siyars, Chhina, Khokhars, &.c.,) set in about the beginning of the 15th century from the Multan and Bahawalpur direction. They gradually passed up the valley of the Indus to the Mianwali Tahsil, occupying the intervening country. Most of their villages would have been located on the edge of the Thal and a portion of the immigrants probably crossed the river and settled along its right bank. After these came the Balochis. They also came from the south, but in large bands under recognized leaders, and they appear to have taken military rather than proprietary possession of the country. They were the ruling class, and served under their chiefs in the; perpetual little wars that were then going on in every direction. It is probable that the Jat immigration continued for sometime after the Balochis first came into the country. However it may have been, all the Kachha, immediately adjoining the Thal bank, seems to have been parcelled off to Jat families. Each block was accompanied with a long strip of Thal to the back. These estates are the origin of the present mauzas as far north as Kundian in the Mianwali Tahsil. They are almost all held by Jats. Here and there, shares are held by Balochis, but these have mostly been acquired in later times by purchase. In the same way the unoccupied lands towards the river were divided off into blocks, and formed into separate estates; and sometimes; where the hads first, formed had too much waste land, new hads were formed in later times by separating off outlying portions of the old estates. This division into hads extended right up to Kundian. In course of time, as the Balochis settled down in the country, individuals acquired plots of land for wells, but generally in subordination to the had proprietors or lords of manors. Here and there a small clan settled down together, but this was the exception. Balochis are still numerous all through the southern part of the Kachha, up to Darya Khan; but though they were originally the ruling race, still, as regards proprietary rights in the land they hold a position inferior to that of the Jats and Sayyads, by whom the superior proprietorship of hads is generally held. North of Darya Khan there are very few Balochis. In the Thal the population is nearly entirely Jat.
Baluch Clans
The Mamdanis of Khansar, the Magsis, a tribe which came in very early, and settled in the eastern Thal about Dhingana and Haidarabad, and the Durranis of Dab in the Mianwali Tehsil, are almost the only considerable bodies of Balochis to be found in the Thal.
[edit] The Jat Clans
All through the Kachha the mass of the villages are named after Jat families, who form the bulk of the proprietors. These are generally the descendants of the original founders, and have stuck together as like 'Jat Talokar/Tilokar/Talukar/Thalokar in Ding Khola(Khanqah Sirrajia) and bakhharra(kachha).'''' In the Thal there are a large number of villages held in the same way by men of particular families ; but in most the population is very mixed, nearly every well being held by a man of a different caste. The only Jat tribes in the Thal deserving of special mention are the Chhinas and Bhidwals. The Chhina country extends across from Chhina, Behal, Lappi and Notak, on the edge of the Kachha, to Mankera and Haidarabad on the further side of the Thal. The Bhidwals possess a somewhat smaller tract round Karluwala and Mahni in the neighbourhood of the Jhang border. They have always been a good fighting tribe.
The Pakhtun Immigrations
Mahmud of Ghazni is said to have conquered the upper half of the district together with Bannu, expelling its Hindu inhabitants and reducing the country to a desert. Hence there was no one left, capable of opposing the settlement of immigrant tribes from across the, border. The series of Pakhtun immigrations into Bannu took place in the following order :-
1.The Bannuchis, who about five hundred years ago displaced two small tribes of Mangals and Hannis, of whom little is known as well as a settlement of Khattaks, from the then marshy but fertile country on either bank of the Kurram.
2.The Niazis, who some hundred and fifty years later spread from Tank over the plain now called Marwat, then sparsely inhabited by pastoral Jats.
3.The Marwats, a younger branch of the same tribe, who within one hundred years of the Niazi settlement of Marwat, followed in their wake, and drove them farther eastward into the countries now known as Isa Khel and Mianwali.
Immigrations - The Niazis
Burqa-clad women in Mianwali--This district is famous across the country for strict Burqa-observanceThe Bannuchis must have settled down for nearly two centuries, before the Niazi arrival into Marwat took place. The Niazis occupied the hills about Salghar, which are now held by the Sulaiman Khels, until a feud with the Ghilzais compelled them to migrate elsewhere. Marching south by east, the expelled tribe found a temporary resting place in Tank. There the Niazais lived for several generations, occupying themselves as traders and carriers, as do their kinsmen the Lohani Pawindahs in the present day. At length towards the close of the fifteenth century, numbers spread north into the plain now known as Marwat, and squatted there as graziers, and perhaps too as cultivators, on the banks of the Kurram and Gambila, some fifteen miles below the Bannuchi Settlements. There they lived in peace for about fifty years, when the Marwat Lohanis, a younger branch of the Lodi group, swarmed into the country after them, defeated them in battle, and drove them across the Kurram at Tang Darra, in the valley beyond which they found a final home. At the time of the Niazai irruption, Marwat seems to have been almost uninhabited, except by a sprinkling of pastoral Jats; but the bank of the Indus apparently supported a considerable Jat and Awan population. The most important sections of the expelled Niazais were the Isakhel, Mushanis and a portion of the Sarhangs. The first named took root in the south of their new country and shortly developed into agriculturists ; the second settled farther to the north roundabout Kamar Mushani, and seem for a time to have led a pastoral life ; of the Sarhangs, some took up their abode at Sultan Khel, while others, after drifting about for several generations, permanently established themselves cis-Indus on the destruction of the Ghakkar stronghold of Muazzam Nagar by one of Ahmad Shah's lieutenants. That event occurred about 1748, and with it terminated the long connection of the Ghakkars with Mianwali.They seem to have been dominant in the northern parts of the country even before the emperor Akbar presented it in jagir to two of, their chiefs. During the civil commotions of Jehangir's reign the Niazais are said to have driven the Ghakkars across the Salt Range, and though, in the following reign, the latter recovered their position, still their hold on the country was precarious, and came to an end about the middle of the 18th century as stated above. The remains of Muazzam Nagar, their local capital, were visible on the left high bank of the Indus about six miles south of Mianwali, until the site was eroded by the river about the year 1870. The Niazais thus established themselves in Isa Khel over three hundred years ago, but their Sarhang branch did not finally obtain its present possessions in Mianwali, until nearly 150 years later. The acquisition of their cis-Indus possessions was necessarily gradual, the country having a settled, though weak Government, and being inhabited by Awans and Jats.
Immigrations - The Niazais, Khattaks and Bhangi Khels
A few of the Khattaks, who had preceded the Niazais into the Isa Khel Tahsil, clung to the foot of the Maidani Range. The Bhangi Khels, a strong little section of Khattaks, spread up into the Bhangi Khel tract some 400 years ago, and remain there to this day. Trag is one of the biggest village of Tehsil Isa Khel(Tarna, an old name),District Mianwali.Trag came into being in between 1660-1685. It is populated by one of the significant clan “Shado Khel” hailing from Niazi Pathan.These people are basically Afghan in origin and adventured Hindustan along with their main tribe i.e. Niazi. Their entry route was Wana----Tank----Dera Ismail Khan and Paniala/ Kundal. They finally settled at present location. Background: Trag is named after his notable elder, literally meaning an “Iron Helmet”. He was an adventurous and brave combatant. He was famous for his ever readiness, most of the times seen in combatior outfit. Hence his real name is not traceable. And he became well known as Trag. The family tree of Trag is Trag bin Amir Khan bin Jehangir Khan bin Shado Khel bin Khir bin Jam bin Tor bin Habib bin Wagan bin Jamal Niazi. He had three sons Ako, Bako and Khero. Descendants of these sons of Trag occupy main bulk of the village and are known as Akwal, Ibrahim Khel and Kherowal. Syeds, Quereshis, Arayans,Bhambs, Buchas,Awans, Mohanas, Dheor and Jats etc hold significant number in local population and contributing their role in the social development of their beloved soil.
Biluchch Pashtuns
A few families of Biluchch Pashtuns came across the Indus . from the Paniala Hills .Of these, one became dominant at Piplan, while the others moved on into the Thal and took up their abode eventually in and about Jandanwala.
Turkhel
A tribe occupying few villages near Kalabagh. According to some traditions, they are Jat and not Pashtun.
Wirali
Is a tribe living in Pai Khel,Mianwali.Hundred years ago there was a great sufi saint, named "Mian Muhammad Wirali".He was a philanthropist with much regard among the masses.He distributed his land to the poor.Now a days his shrine is at Pai Khel,in the base of a mountain from where dolomite is extracted for steel mills. After him, his tribe is known as "Wirali".
A worker making stairs on the top of muddy volcano. This wondrous mud volcano is located in northwestern Chabahar city, Sistan Baluchistan province.
After each eruption, a sound like gunshot is heard with gas and mud issuing from the depths of the earth instead of lava.
The gas in Chabahar mud volcano is carbon dioxide, which is formed by the metamorphic alteration of deep rocks and is not flammable. Pure mud gushes out of this mud volcano.
This unique geological phenomenon demonstrates morphologic characteristics and tectonic activities in the area and the substances jetting out of it provide information on the condition of subterranean water and oil reserves.
Sistan Baluchistan Cultural Heritage, Tourism, and Handicrafts Department has proposed mud volcano be registered on UNESCO World Heritage List.
India is helping develop the Chabahar port and that would give it access to the oil and gas resources in Iran and the Central Asian states, in this it is competing with the Chinese which is building the Gwadar port, in Pakistani Baluchistan.
Iran plans to use Chabahar for transhipment to Afghanistan and Central Asia while reserving the port of Bandar Abbas as a major hub mainly for trade with Russia and Europe.
India, Iran and Afghanistan have signed an agreement to give Indian goods, heading for Central Asia and Afghanistan, preferential treatment and tariff reductions at Chabahar
Work on the Chabahar-Melak-Zaranj-Dilaram route from Iran to Afghanistan is in progress. Iran is with Indian aid upgrading the Chabahar-Melak road and constructing a bridge on the route to Zaranj. India's BRO is laying the 213-kilometer Zaranj-Dilaram road. It is a part of its USD 750 million aid package to Afghanistan.
The advantages that Chabahar has compared to Gwadar are the greater political stability and security of the Iranian hinterland and the hositlity and mistrust that the Pakistani Baluchis hold against the Punjabi dominated Pakistani Federal government. The Baluchis consider Sino-Pak initiative at Gwadar as a strategy from Islamabad to deny the province its deserved share of development pie. They also look with suspicion on the settlement of more and more non-Baluchis in the port area.
The Chabahar port project is Iran's chance to end its US sponsored economic isolation and benefit form the resurgent Indian economy. Along with Bandar Abbas, Chabahar is the Iranian entrepot on the North - South corridor. A strategic partnership between India, Iran and Russia to establish a multi-modal transport link connecting Mumbai with St. Petersburg. Providing Europe and the former Soviet republics of Central Asia access to Asia and vice-versa.
Mud volcanoes are caused by the movements of the earth gases. Generally, they can reach several hundred meters in height, and when the natural gas is ignited, they may burst out in flames much like a volcano.
en.wikipedia.org/wiki/Hazrat_Jalaluddin_Surkh-Posh_Bukhari
Hazrat Syed Jalaluddin Surkh-Posh Bukhari also called Sayyed Jalaluddin Bukhari as well as Shah Mir Surkh-Posh of Bukhara (c. 1192-1291 AD) and also Pir Jalaluddin Qutub-al-Aqtab Makhdoom-e-Jahanian Jahan Gusht was a prominent "Suhrawardiyya" Sufi Saint and revered missionary. Hazrat Syed Jalaluddin Bukhari was called Surkh-posh ("Red-clad") on account of the red mantle he often wore. His name was Hassan Jalaluddin, while Jalal Azam and Mir Surkh (Surkh-Posh) Bukhari were his titles. He was also known as Jalal Ganj. He was born on Friday, 5th Zilhaj 595 Hijri in Bukhara, present-day Uzbekistan. He was the son of Syed Ali Al-Moeed and grandson of Syed Ja’far Hussain. He got his early education in Bukhara under the supervision and guidance of his father. He completed his education in his seventh year and is known to have performed several miracles even in childhood. 1,500 learned men had accepted him as their spiritual leader before he had actually reached manhood.
He spent his whole life in traveling and several tribes, such as the Soomro, Samma, Chadhar, Sial, Dahir, Mazari and Warren etc. embraced Islam owing to his efforts.
He married Syeda Fatima, daughter of Syed Qasim in Bukhara. She was blessed with two sons, Syed Ali and Syed Ja’far.
After the death of his first wife, Syeda Fatima in Bukhara, he along with his two sons -Syed Ali and Syed Ja’far migrated at the age of forty years from Bukhara to Bhakkar, Punjab in 635 Hijri. However, as per the book "Makhdoom Jahanian Jahangasht" written by Muhammad Ayub Qadri, both the brothers went back to Bukhara after some time.
Syed Jalaluddin Hassan Mir Surkh Bukhari died in the age of 95 years on 19th Jamadiul Awwal 690 Hijri (20 May 1294) in Uchch Sharif, Punjab.
He is also known as Sayyid Jalal or Sher Shah Sayyid Jalal. His history and pedigree are given in extend in such works as the Mazher-i-Jalali, the Akber-ul-Akhyar, the Rauzat-ul-Ahbab, Maraij-ul-Walayat, Manaqabi Qutbi, the Siyar-ul-Aqtar, the Siyar-ul-Arifeen, the Manaqib-ul-Asifya etc. These books only exist in manuscript and are generally found in the possession of Bukhari Sayyids. Sayyid Jalal's life is given in brief below:
He also met Chengiz Khan, the mongol, and endeavoured to convert him to Islam, but Chengiz Khan ordered him to be burnt alive. The fire however turned into a bush of roses and on seeing this miracle Chengiz Khan became inclined to be more sympathetic towards Islam and Muslims. Chengiz offered to give his daughter in marriage to Hazrat Jalaludin. He at first refused to take Chengiz's daughter as his wife but then he heard a divine voice say that his descendants would spread far and wide and were destined to be Qutubs "saints" of the world, he consented to the marriage.
This proved to be true as his descendants are quite numerous, and many Sayyid families in the Punjab, Sindh, the United Provinces (Uttar Pradesh), Kachchh and Hyderabad Deccan, claim descent from him, and trace their origins to Uchch Sharrif.
His two male issues from his second wife, Fatima, the daughter of Sayyid Qasim Hussein Bukhari, Sayyid Ali and Sayyid Jaffar, are buried in tombs at Bukhara. He brought his son Sayyid Baha-ul-Halim with him to Sindh and he settled in Uchch in 1244 AD.
Sayyid Jalaluddin afterwards married Zohra, the daughter of Sayyid Badar-u-Din Bukhari, of whom was born Sayyid Mohammad Ghaus. On Zohra's death he married the second daughter of Sayyid Badar-u-Din, who give birth to Sayyid Ahmed Kabir, the father of Makhdoom Jahania. In 642 Hijri when Nassir-u-Din Mahmud, son's of Shams-u-Din Altamash, was Sultan (ruler) of the kingdom of Delhi, Sayyid Jalal reached Uch, which was then called Deogarh, and its people began through him, to embrace Islam. The Raja Deo Singh, its ruler, was greatly incensed at this, and spared no effort to cause him trouble, but being overawed by the Sayyid's miracles he fled to Marwar. Innumerable miracles are attributed to him. The reverence which he enjoyed may be judged from the fact that rulers used to wait upon him at Uch, for example in 642 H. Nassir-u-Din Mahmud, the eldest son of Shams-u-Din Altamash, paid him visit at Uch.
He died in 690 H. in the reign of Ghayas-u-Din Balban, and was buried at Sonak Bela 3 miles of Uch, but the river Ghaggar reaching quite close to his grave; his descendants removed his remains to Uch and buried them at the place where the shirne Hazrat Sadar-u-Din Rajan Qattal is now situated. Again in 1027 H. the then Sajjada Nashin Makhdoom Hamid son of Muhammad Nassir-u-Din, removed the remains, buried them in the present spot and erected a building over them. In 1261 H. Nawab Muhammad Bahawal Khan III made some additions to it and built a tank and well, called the khan sir, in compound of the shrine. In 1300 H. Nawab Sadiq Muhammad Khan IV had it repaired and made some additions. Both Hindus and Muslims in and outside the state have a firm faith in this Khanqah and all kinds of vows are made there.
His Mission: He spread Islam to Sindh and Southern Punjab and is responsible for conversion of Soomro and Samma tribes among others to Islam. He also laid the foundations of a religious school in Uch (also spelled Uchch). He moved back to Bukhara once and later returned to finally settle in Uchch in 1244 C.E.
He was founder of the "Jalali" Section of the Suhrawardi("Suhrawardiyya") Sufi Order. "Jalali" being named after him. Some of his successors in the line went to Gujerat and became very famous there. This includes Jalal b. Ahmad Kabir, popularly known as Makhdum-e-Jahaniyan (d. 1384 AD), who made thirty-six visits to Mecca; Abu Muhammad Abdullah, popularly known as Burhanuddin Qutb-e-Alam (d. 1453 AD) and Sayyed Muhammad Shah Alam (d. 1475 AD).
It is narrated that Makhdoom Syed Jalaluddin Bukhari had urged Gengis Khan to spare the innocent people and embrace Islam. Enraged by this bold act of Jalaluddin, Gengis Khan ordered that he might be thrown in fire. But to the utter surprise of Gengis Khan and his courtiers the fire did not hurt Jalaluddin Bukhari.
The great pioneers of the 13th century Sufi movement in South Asia were four friends known as "Chaar Yaar". Baba Farid Shakar Ganj of Pakpattan [1174-1266]; Jalaluddin Bukhari of Uchch [c. 1192-1294]; Baha-ud-din Zakariya of Multan [1170-1267] and Lal Shahbaz Qalandar of Sehwan [1177-1274 ] . It is said that 17 leading tribes of Punjab accepted Islam at the hands of Baba Farid . Some of these tribes were Kharals, Dhudhyan, Tobian and also Wattoo, a Rajput tribe. Hazrat Jalaluddin Bukhari converted the Soomro and Samma tribes of Sindh as stated earlier, the Sial, Chadhar, Dahir and Warren tribes of Southern Punjab and Sindh, and the Mazaris and several other Baluch tribes while Shahbaz Qalandar had a great following in Multan and Northern Sindh.
He is also reported to have met Makhdum Shah Daulah, a saint buried in Bengal, at Bukhara where he presented Makhdum Shah with a pair of gray pigeons as a token of good wishes. From Bukhara the Makhdum Shah party proceeded towards Bengal and settled at Shahjadpur, a locality under the jurisdiction of a Hindu king whose kingdom extended up to Bihar. The king ordered for the expulsion of Makhdum Shah and his companions. Consequently there ensued a severe fight between the two parties in which Makhdum Shah with all his followers, except Khwaja Nur, embraced martyrdom.
Mai Heer of the Sial tribe and of the "Heer-Ranjha" fame was daughter of Choochak Sial who was disciple of Hazrat Syed Ahmed Kabir, grandson of Hazrat Jalaluddin Bukhari.
His family was one of the most revered and prominent Muslim families during the rule of the Turkish dynasties in India including the Tughlaq Qabacha(Kipchak) and Mamluk dynasty of Delhi dynasties. His descendants are called Naqvi al-Bukhari. The part of Uchch where this family settled is called "Uchch Bukharian]] to this day. There are magnificent tombs of his descendants and disciples there. These include Hazrat Jahaniyan Jahangasht, Hazrat Rajan Qittal; Bibi Jawindi, and Channan Pir among others. Many of his disciples are buried in Bhanbhore and Makli near Thatta.
There were many religious leaders and sufi saints in his lineage. Among them Hazrat Shah Mohammad Ghouse migrated from Uchch and settled down in the Punjab, Hazrat Shah Jamal of Ichchra, Lahore' and numerous others.
Part of his family moved back to Turkistan and there were inter-marriages with the Tatar Mongol ruling clan of Bukhara. It is said that he was married to Genghis Khan's daughter as well. A branch of the family moved subsequently to what is now Bursa in Turkey.
His role in the Muslim Rishi tradition in Kashmir: His disciple Lal Ded (or Lalleshwari (Hazrat Nuruddin Nurani's First Teacher)exercised a seminal influence on Hazrat Nurani's own spiritual development. Lal Ded's life is shrouded in mystery and legend, the first references to her being made in Farsi Muslim chronicles many years after her death. It is believed that she was born in the village of Sampora, near Srinagar, in 13th century C.E. in a Kashmiri Pundit family. As was the then prevalent custom, she was married off at a very young age to a Brahmin temple priest from the village of Padmanpora, the present-day Pampore. Her mother-in-law is said to have cruelly mistreated her, and her husband, jealous of her spiritual attainments and her growing popularity among the people, forced her out of his house. She then took to the jungles, roaming about completely naked, performing stern austerities and meditational practices. She met Hazrat Jalaluddin Bukhari Makhdum Jahaniyan Jahangasht (d. 1308 C.E.) and embraced Islam at his hands, after which she 'ascended the stages of suluk (the Sufi path)', and thereafter travelled widely with him all over Kashmir.
She is called Lalla 'Arifa ('Lalla, the Gnostic'), Lalla Madjzuba ('Lalla, the Ecstatic') and Rabi'a-e-Sani. According to local lore, Lal Ded died in 1400 C.E. just outside the Jami'a mosque at the town of Bijbehara. Her body was not to be found, and in its place her followers discovered a pile of flowers. Her Hindu disciples consigned them to the flames, while her Muslim followers buried them, each in accordance with their own religious customs. She in turn influenced Hazrat Nuruddin Nurani who is considered by the Kashmiris, both Hindus as well as Muslims, as the patron saint of Kashmir. For this reason, he is lovingly referred to as the Alamdar-e-Kashmir ('flag bearer of Kashmir'), as well the Shaikh-ul 'alam ('the teacher of the whole world'). Although he was himself a Muslim and the order that he founded played a major role in the spread of Islam in Kashmir, he is regarded with deep veneration by the Hindus of Kashmir as well, for his message was one of universal love and harmony. Till this day, scores of people from all walks of life and from different religious communities flock to his shrine at Charar i Sharief. (The Muslim Rishis of Kashmir: Crusaders for Love and Justice, by Yoginder Sikand)
His Philosophy: The factors which gave birth to organised sufism were indeed serious ailments which had afflicted Muslim society for some time and had assumed menacing proportions by the 12th century A.D. It was easily discernible that Muslim political structure was crumbling and its entire moral and social fabric facing extinction. The most redeeming feature of this dark and dismal period was that this challenge was successfully met by the Muslim society from its own resources and from its own inherent strength by employing its own moral and intellectual weapons. The answer to this grave challenge was the sufi movement. Sufism gave a new lease of life to the Muslims, provided them with a bright vision, opened up fresh vistas for them, and guided them towards unexplored horizons. It was a glorious and splendid performance, unparalleled and unsurpassed in human history.
Hundreds of devoted workers left their hearths and homes, spread out over unknown regions hazarding strange climes and conditions with hardly any material resources to aid and assist them. Poverty and privation stalked their efforts while distance and inaccessibility stood in their way. But undaunted and undeterred they marched forward demolishing the distances, breaking the barriers, conquering the climes. And lo! they succeeded. What was the secret of their success? They had both strength of character and courage of conviction, were selfless and devoted to a cause.
Sufism became organised, and adopted a form and institution in the 12th and 13th centuries A.D. The two great pioneers in this field were Shaikh Abdul Qadir Jilani and Hazrat Abu Hafs Umar al-Suhrawardi (Persian:عمر سهروردى) 1144 - 1234) a.k.a. Shahabuddin Suhrawardy. By introducing the system of ’silsila’ which was a sort of association/order, and takia/khankha, a lodge or hospice, they invested the movement with a sense of brotherhood and provided it with a meeting place. The ’silsila’ and the takia/khankha were the king-pins of the organization. With a stream of selfless workers available and with no dearth of devoted and assiduous leadership, the movement made swift progress and spread far and wide.
The beginning, popularity and propagation of Sufism have been attributed to many causes among which may be mentioned: to free religious thought from the rigidity imposed by the ulema; to emphasise in the Islamic teachings the element of God’s love and mercy for His creation rather than His wrath and retribution; to practise what one professes and not merely indulge in slogans and soliloques; to stress the essence of faith rather than mere observance of formalities; to move away towards rural areas from the evil and debilitation effects of wealth, monarchy and bureaucracy concentrated in big cities; to demolish the edifice of false values based on pelf and power and restore morality to its proper place in the niche of Muslim society; to combat the fissiparous tendencies and centrifugal forces which were spreading their tentacles in the Muslim world; to discourage parochial feelings and eliminate racial pride which had assumed primary importance in Muslim thinking relegating the ideal of brotherhood to a secondary place etc.
According to Hasan Nizami, Suhrawardy sufis were the first to arrive in India and made their Headquarters in Sind. Suhrawardy order attained great influence in Pakistan under the leadership of Hazrat Bahauddin Zakaria of Multan. The famous Qadirya order later entered India through Sind in 1482 A.D. and Syed Bandagi Mohammad Ghouse, one of the descendants of the founder (Shaikh Abdul Qader Jilani 1078-1116) took up residence in Sind at Uchch and died in 1517 A.D.” (An Introduction to History of Sufism By A.J.Arbery.)
Uchch Sharif: Alexandria: Uchch was founded by Alexander the Great as "Alexandria" on the bank of the River Indus. Many followers came to study under him and later spread his theological message throughout the region.
Naqvi family: He is the primary progenitor of the "Syed" sub-clan called "Naqvi al-Bukhari". The clan is known as "Naghavi" in Iran and there are considerable numbers of "Naghavi" Syeds living in Iran and elsewhere. In Jordan and Iraq this surname is spelled "Naqavi".
The Shrine: He was buried in a small town outside Uchch, but his tomb was damaged by floods, so in 1617 AD, his shrine was rebuilt in Mohalla Bukhari in Uchch by the Nawab of Bahawalpur, Bahawal Khan II. In the 18th century, the Abbasi Nawabs annexed Uchch into the princely state of Bahawalpur. The shrine lies a short walk away from the cemetery and is also built on a promontory, so one can look out onto the rolling plains below and the desert in the distance. To one side is an old mosque covered with blue-tile work and in front of a pool of water is the tomb proper. A carved wooden door leads into the musty room containing the coffin of Hazrat Syed Bukhari.
The Town of Uchch: During the Islamic era in the subcontinent Uchch and Multan became the greatest centers of academic and cultural excellence. The twin cities attracted the persons having expertise in various prevalent arts and sciences from every corner of the world. Numerous personalities enjoying reasonable socio-religious and academic status stood attached to the city of Uch. Hazrat Safi-ud-Din Gazruni (980-1007 A.D) introduced the first academy of letters at Uch. Ali bin Hamid bin Abubakar Koofi, compiler of the most authentic historical document “ Chuch Nama” migrated from Iraq to Uch. Syed Jalaluddin Surkh-Posh Bukhari (c.1198 A.D) made Uch a center of religious education and preaching. Hazrat Jahanian Jahan Gasht (1308-1384) belonged to this land of piety and righteousness. The well known reference of history “Tabqate Nasiri’s" writer Minhaj Siraj spent most part of his life at Uch.
Uchch Bukhari is the oldest settlement, dating back to about a thousand years and the monument complex. The complex is located on a mound that is considered the city’s highest point. Hundreds of small, unmarked graves lead up to the monuments and palm trees dot the landscape beyond the fields that were once the riverbed of the Sutlej below. The three largest tombs, of Bibi Jawandi, Hazrat Baha Ul Halim and Ustad Nurya, were all once complete mausoleums covered with exquisite glazed tile-work. Now they are in ruins, yet with their intricate tile-work still apparent, it is not difficult to imagine them in the prime of their glory.
There is not much information available on the individuals who were buried in these tombs, the actual graves of Bibi Jawandi, Ustad Nurya and Hazrat Baha Ul Halim are no longer marked by a cenotaph. Ustad Nurya is said to be the architect responsible for Bibi Jawandi’s mausoleum while Hazrat Baha Ul Halim was a direct descendant of Syed Jalaluddin Surkh-Posh Bukhari. Bibi Jawandi's mausoleum is the oldest of the three. The architectural style of her tomb is indigenous to Upper Sindh and Lower Punjab, where moulded bricks are used as decorative elements. According to historian Holly Edwards, who has done extensive research on Bibi Jawandi’s tomb, the bastions of the mausoleum are peculiar to the region. She has found only one other similar tomb in Central Asia. In addition, the wedge-shaped tiles that have been knitted into the structural core of the building are unique to this monument.
The Mela (Folk Festival): Mela Uchch Sharif is usually held in March/April and is a weeklong celebration. A large number of people from southern Punjab come to the historic town Uchch Sharif to pay homage to the great sufi saint, Hazrat Jalaluddin Surkhposh Bukhari (RA), for spreading Islam.
Following the centuries old tradition, people visit the shrine of Hazrat Jalaluddin Surukhposh Bukhari to start the mela. Majority of the people and devotees of Hazrat Syed Jalal spend the entire day at the shrine and offer Friday prayers at the historic Jamia Masjid built by the Abbasid rulers.
The mela is held to mark the historic congregation of sufi saints held in 600 AH on the invitation of Hazrat Jalaluddin Surkhposh Bukhari. The mela is celebrated when Hindu calendar month 'Chait' starts where people perform folk dances, circus, plays and traditional bazaars are set up, selling sweets and drinks.
When communication means were poor in the past, people stayed in Uch Sharif for four to five days to enjoy the mela, but improvement in transportation had changed the atmosphere of the mela. Visitors return to their houses at night. (Reference used for this section: Daily Times)
www.unpo.org/images/member_profile/westbalochistanprofile...
The Baloch alternative transliterations Baluch, Balouch, Bloach, Balooch, Balush, Balosh, Baloosh, Baloush) are an Iranian people inhabiting the region of Balochistan in the southeast corner of the Iranian plateau in Southwest Asia, including parts of Iran, Afghanistan, and Pakistan.
The Baloch speak Balochi, which is a northwestern Iranian language. They mainly inhabit mountainous terrains, which have allowed them to maintain a distinct cultural identity and resist domination by neighbouring rulers. The Baloch are predominantly Muslim, with most belonging to the Hanafi school of thought of Sunni Islam, but there are also a significant number belonging to Shia school of thought in Balochistan. Some 60 percent of the total Baloch population live in Pakistan. About 25 percent inhabit the contiguous region of southeastern Iran. Baloch population is estimated at about 8,800,000. "In Pakistan the Balochi people are divided into two groups, the Sulaimani and the Makrani, separated from each other by a compact block of Brahui tribes.
Hinglaj (Sindhi: هنگلاج, Urdu: ﮨنگلاج, Sanskrit: हिङ्ग्लाज, Hindi: हिंगलाज) is an important Hindu pilgrimage place in Balochistan, Pakistan and Kuldevi of Kshatriya Bhavsar Community. It is situated in Balochistan province about 250 km north of Karachi.[1]
Mythological Origin
When Lord Vishnu cut up the body of Sati into 51 pieces so that Lord Shiva would calm down and stop his Tandava, the pieces were scattered over various places of the Indian subcontinent. It is said that the head of Sati fell at Hingula or Hinglaj and is thus considered the most important of the 51 Shakti Peeths. At each of the Peeths, Bhairava (a manifestation of Shiva) accompanies the relics. The Bhairava at Hinglaj is called Bhimalochana, located in Koteshwar, Kutch. The Sanskrit texts mention the part as 'Brahmadreya' or vital essence. For details, see this.
In the Ramayana, after slaying Ravana, Lord Ram came to Hinglaj to atone for his sin of 'Brahmhatya' (killing a Brahmin). Ravana was a Brahmin and a great devotee of Lord Shiva and Durga. Lord Ram meditated at Hinglaj as it was a very important shrine.
The mantra or incantation for Devi Hinglaj is attributed to Saint Dadhichi, an important saint in Hindu mythology. The mantra is :
ॐ हिंगुले परमहिंगुले अमृतरूपिणि तनुशक्ति
मनः शिवे श्री हिंगुलाय नमः स्वाहा
OM HINGULE PARAM HINGULE AMRUTRUPINI TANU SHAKTI
MANAH SHIVE SHREE HINGULAI NAMAH SWAHA
Translation : "Oh Hingula Devi, she who holds nectar in her self and is power incarnate. She who is one with Lord Shiva, to her we pay our respects and make this offering (swaha)."
Yet another incarnation:
ब्रह्मरंध्रम् हिंगुलायाम् भैरवो भीमलोचन: |
कोट्टरी सा महामाया त्रिगुणा या दिगम्बरी ||
BRAHMARANDHRAM HINGULAAYAAM BHAIRAVO VIMALOCHANAH
KOTTARI SAA MAHAAMAAYAA TRIGUNAA YAA DIGAMVARI
Translation : "Mahaamaayaa (Queen of Illusions) who represents the supreme virtue by reigning over all three virtues, has Bhimalochana as her Bhairava, and derides the worldly trappings by dancing naked, resides in this cave of Hingula that enshrines her sacred head."
Geographical Location
Hinglaj is situated in the Balochistan province of Pakistan. It is near the peak of one of the mountains of the Makran range. It is approximately 120 km from the Indus River Delta and 20 km from the Arabian Sea. The area is extremely arid and the pilgrimage also called 'Nani ki Haj' by local Muslims takes place before summer. The pilgrimage starts at a place near the Hao river which is 10 km from Karachi.
The name of Hinglaj lends itself to the Hingol river, the largest in Balochistan and the Hingol National Park which at 6,200 square kilometers is the largest in Pakistan.
Since it is located in a desert which is called Maru in Sanskrit, the shrine is referred to in holy texts as "Marutirtha Hinglaj" which means Hinglaj, the Shrine of the desert. "Marutirtha Hinglaj" is also the name of a Bengali novel by Kalikananda Abadhut who made a pilgrimage to Hinglaj and Koteshwar. The novel is based on real-life experience and has later been adapted into a very successful Bengali movie of the same name.
The Makran Coastal Highway linking Quetta and Gwadar passes through Balochistan. It was built by FWO and follows the same path which Alexander took when he ended his campaign. The highway has made the pilgrimage and visiting the shrine very convenient.
Social Significance
Despite the partition and the increasing Islamic stance of the Pakistani Government and society, Hinglaj has survived and is in fact revered by local Muslims who call it 'Nani ki Mandir'. Muslims offer red or saffron clothes, incense, candles and a sweet preparation called 'Sirini' to the deity[citation needed]. The Muslims protected sites like Hinglaj which are the last vestiges of the Hindu society which once straddled the area.
Hingula means cinnabar (HgS Mercuric Sulphide). It was used in ancient India to cure snakebite and other poisonings and is still employed in traditional medicine. The Goddess Hingula is thus believed to possess powers which can cure poisoning and other diseases. The Muslim name 'Nani' is an abbreviation of the name of the ancient Goddess "Nanaia", whose Persian name is "Anahita".
The Pilgrimage
Although the road linking the port of Gwadar on the Arabian Sea with the interior has shortened the pilgrimage a lot, the ancient path followed for millennia through the Baluch desert is endowed with a unique importance. The very journey on foot is considered a penance to purify oneself before approaching the deity. An account of such a journey is given below.
The pilgrims are led by priests or caretakers of the shrine through the desert. They hold a wooden trident in their hands. The trident or Trishul is the weapon of Lord Shiva and hence is associated with the Sati too. Since they hold the trident during the trip, they are called 'Charidaars' (Those who hold the stick or Chadi). The Chadi is draped with saffron, red or pink coloured fabrics.
The priests give a saffron cloth to every pilgrim and an oath is taken that each would help the other. However they are warned not to share their personal stores of water. This act is deemed to be a sort of fast and penance necessary for the journey.
On the path to the shrine are situated wells which are guarded by the local tribesmen. Feuds over water, a scarce commodity, is common in the area. The tribesmen are offered food consisting primarily of Roti (circular flat disks of baked flour) in lieu of water.
Baba Chandrakup
An important stop during the pilgrimage is the mud volcano called 'Chandrakup' (literally 'Moon Well'). It is considered holy and is addressed as 'Baba Chandrakup' The volcano is filled with mud, instead of magma, hence the term "mud volcano". It is considered to be the abode of Babhaknath. It is one of the few sites of active volcanic activity in the Asian mainland. The mud is semi fluid and sometimes it spills over and aggregates and cools into hillocks which surround the site. There are altogether 18 mud volcanoes in the region.
Pilgrims stay up all night at the base of the volcano making Rotis which are offered to the volcano. The activity is considered to be very holy. The ingredients, flour, ghee (clarified butter), jaggery, sugar are mixed on a cloth which is held at all times at four corners by pilgrims. This is done to ensure that it never touches the ground. The prepared Rotis are covered with wood.
At daybreak, the Rotis are carried by the pilgrims and priests to the mouth of the crater. A Chadi or Wooden Trident is planted near the edge of the crater and offerings of incense and cannabis are made along with recitation of 'mantras'. The rotis are then tore up and cast into the crater.
After this ritual every pilgrim is asked to confess his sins and ask for forgiveness. Anyone who refuses or hesitates to confess to his or her sins is ostracised and abandoned by the party. After the confession, the party proceeds with the permission of 'Baba Chandrakup'.
Reaching the Shrine
The pilgrimage continues for another four to five days after leaving Chandrakup. The final stop is a small village with wooden houses. It is home to the caretakers of the shrine and Baluch tribesmen who revere the deity even though they are Muslims. Before entering the shrine, the pilgrims bathe in the Hingol River (also called the Aghore River). The shrine is situated on the mountain on the other bank of the river. The pilgrims bathe and visit the shrine in their wet clothes.
The Shrine's Mark
The shrine is recognised by a mark which resembles the sun and the moon. This mark is upon a giant boulder at the top of the hill containing the cave. It is believed that Lord Ram created this mark with the strike of his arrow after his penance ended.
The Shrine
The shrine is called 'Mahal', a word of Arabic origin which means palace. The natural beauty of the shrine has spawned folklore that it was constructed by demigods called 'Yakshas'. The walls and roof of the cave are encrusted with colourful stones and semi-precious veins. The floor is also multi hued.
The entrance to the cave is around 50 feet in height. At the end of the cave is the sanctum sanctorum , which houses the holy relic. It is covered by red clothes and vermilion. There are two entrances to the sanctum. One has to crawl into the sanctum, take the 'darshan' and leave through the other opening. Prasad is distributed to the pilgrims and they return after seeing the Milky Way at night.
Hingula Pithas
Although the Hingula shrine in Balochistan is considered to be a true Shakti Peeth, other shrines dedicated to the goddess exist in India and Sri Lanka. One important shrine is located 14 km from Talcher in the state of Orissa in India. King Nala of the Vidarbha region of Western India was an ardent devotee of Devi Hingula. He was approached by the King of Puri for help. In order to start cooking 'Mahaprasada' for Lord Jagannath he had to procure Devi Hingula as fire for the temple kitchen. The Goddess agreed and moved to Puri as fire. The Hingula shrine in Balochistan with its location west of the River Indus (and in Balochistan) is the only Shakti Peeth outside the subcontinent.
en.wikipedia.org/wiki/Baloch_people
The Baloch or Baluch (بلوچ) are an ethnic group that belong to the larger Iranian peoples. Baluch people mainly inhabit the Baluchestan region and Sistan and Baluchestan Province in the southeast corner of the Iranian plateau in Western Asia.
The Baloch people mainly speak Balochi, which is a branch of the Iranian languages, and more specifically of the North-western Iranian languages, that is highly influenced by that of Mesopotamia and shares similarities with Kurdish and other languages of the region. It also contains archaic features reminiscent of Old Persian and Avestan.[8] They inhabit mountainous terrains and deserts, and maintain a very distinct cultural identity.
About 60 percent of the Baloch live in Balochistan, a western province in the Islamic Republic of Pakistan.[9] Around 25 percent inhabit the eastern province of Sistan and Baluchestan Province in the Islamic Republic of Iran; a significant number of Baloch people also live in Sindh and South Punjab in Pakistan. Many of the rest live in Afghanistan, Turkmenistan, Oman, Bahrain, Kuwait and in some parts of Africa. Small communities of Baluch people also live in Europe (particularly Sweden) and in Perth, Australia, where they arrived in the 19th century.
Origins and history
Superimposed on modern borders, the Achaemenid Empire under Cyrus's rule extended approximately from Turkey, Israel, Georgia and Arabia in the west to Kazakhstan, Kyrgyzstan, the Indus River and Oman in the east. Persia became the largest empire the world had ever seen.
In 334 BC, the Achaemenid empire fell from its western borders following Alexander's conquest. The last 30-day stand by Achaemenid forces was made at the Battle of the Persian Gate, around 825 kilometers from present-day Sistan va Baluchestan.[10]
This also includes the harsh desert path where previously Cyrus the Great and Semiramis are thought to have lost large portions of their army. These stories are thought to have inspired Alexander to do better than Cyrus and Semiramis.[11] Later Ferdowsi in his book "Shahnameh" Chapter 11 also mentions this desert path and tells the story of army of Kai Khosrow that decided to avoid the desert and instead took the road that leads toward Kelat for rest and refreshment where Kai Khosrow's brother Firoud had been the ruler.[12]
Today the economy of Makrani Baluch is largely based on use of the oceans; practices like designing boats and fishing are traditional to the Baluch. The ancient Mesopotamian text "Adapa and the Food of Life" mentions Adapa (a wise man and a priest) and fishing in the Persian Gulf as one of his sacred duties.[13]
The Baluch people of today are descendants of ancient Median and Persian tribes. Historical references of ancient Persia have made it possible to arrive at this conclusion. Maka is mentioned by Greek historian Herodotus as one of the early satraps of Cyrus the Great, who successfully united several ancient Iranian tribes to create an empire.[14][15] In the Behistun Inscription, Darius the Great mentions Maka as one of his eastern territories.[16] Darius is recorded to have personally led his elite forces, whose ranks were restricted to those with Persian, Mede or Elamite ancestry, to fight the invading Scythians of Asia[17] and then led the conquest towards the Indian sub-continent,[18][19][20] where he conquered Sindh in 519 BC, constituted it as his 20th Satrapy, and made use of the oceans there.[21][22] Darius wanted to know more about Asia, according to Herodotus; he also wished to know where the "Indus (which is the only river save one that produces crocodiles) emptied itself into the sea".[23] The present region of Makran, which is inhabited by Baluch people, derived its name from the word "Maka". The Babylonians had also made voyages using Maka to communicate with India.[24] Maka had also communicated with Euphrates, Tigris and Indus valley, objects from the Harappan culture have also been found in modern-day Oman, other archaeology suggest that Maka was exporting copper. Herodotus mentions the inhabitants of Maka as "Mykians" who were also previously involved in several conquests with Cyrus the Great and after the conquest of Egypt with Cambyses,[25] they went to Sindh in command of Darius I, and also took in army of Xerxes the great at the battle of Thermopylae, where they were dressed and equipped the same as Pactyans, Utians and Paricanians, the tribes adjacent to the Mykians. The word Maka later became Makran as it is common in closely related ancient Avestan and Old Persian languages to use "an" and "ran" at the end of plurals,[26] which then translates as "the land of Mykians". They are mentioned as "the men from Maka" in daeva inscriptions. The "daeva inscription" is one of the most important of all Achaemenid inscriptions; in the Baluchi language, dêw translates as "giant devil or monster". Mykians were also responsible for many inventions, such as qanats and underground drainage galleries that brought water from aquifers on the piedmont to gardens or palm groves on the plains. These inventions were important reasons behind the success of the Achaemenid Empire and survival of Mykians in their largely harsh natural environment. Other inscriptions also record that gold, silver, lapis lazuli, turquise, cornalin, cedar wood, wood and the decoration for the relief at Susa were from Maka.[27] The Mykians of the other side of ancient Maka, the present-day region of Balochistan and Sindh had later taken independence because they are not mentioned in the book written by Arrian of Nicomedia about campaigns of Alexander the Great but he only mentions the Oman side of Maka which he calls "Maketa". The reasons for this may have been the arguably unjust rule of Xerxes.[28][28][29] It is highly likely that the ancient Mykians were one of the Median or Persian tribes and an important part of Achaemenid empire, as they are not mentioned as one of the ancient Iranian tribes that Cyrus the Great and Darius I had fought with. Cyrus himself was of both Persian and Median ancestry as his father was Cambyses I, who is believed to have married Mandane of Media, the daughter of Astyages, a Median king.[30]
Historical evidence suggests that Baluch people were the ancient inhabitants of the Maka satrapy in Achaemenid empire. Baluch inhabiting the coastal areas in the region of Makran (Chabahar, Gwadar), Gulf (Oman, Kuwait, Bahrain) and Arabian Sea (Karachi and other parts of Sindh) and tribes including the Rind, Bizenjo, Brahvi and Gabol are highly skilled in designing boats, fishing and other skills required to survive in their environment. Herodotus also mentions that Darius had made use of the ocean in this region of Sindh. The Slemani Baloch who inhabit the region of Baluchistan including Makran—for example, tribes including the Brahvi, Marri, Bugti, Buzdar, Mazari, Mengal, Rind, Bizenjo, Hasni, Zehri, Dehwar and others—carry different skills to survive in their mostly mountainous environment and have a history of aggressive behavior towards invasions. These tribes are not confined to one specific location as they also contain sub-tribes and can be found all over the region.
The origins of the word "Baluch" are shrouded in controversy. According to German archaeologist and Iranologist Ernst Herzfeld, it is derived from the Median word brza-vaciya, which means "loud cry", while others claim the word derives from ancient Iranian languages.
Baluchi culture
The origins of Baluchi culture and traditions can be traced back to Mesopotamia, which is widely accepted as the origin of the Baluch people.
However, due to poverty and fear of radical Islamic organizations, cultural fashion has become very limited. Radical Islamic organizations have repeatedly targeted Baluch people, including bombing Baluchi cultural celebrations.
Baluchi customs and traditions are conducted according to codes imposed by tribal laws. These strong traditions and cultural values are important to Baluch people and have enabled them to keep their distinctive ancient cultural identity and way of life with little change to this day.
Baluchi culture is mentioned in the Pirmohamad M. Zehi's account of his travel to the province of Sakestan, or the present-day Sistan va Baluchistan province of Iran, which holds strong significance to the culture of Baluch people. Baluch people have preserved their traditional dress with little change over the centuries. The Baluch men wear long shirts with long sleeves and loose pants resembling the Achaemenid outfits of ancient Persians; the dress is occasionally accompanied by a turban or a hat on their heads. The dress worn by Baluch women is one of the most interesting aspects of Baluchi culture. They are of strong significance to the culture of Iran and hold a special place in the society. The women put on loose dress and pants with sophisticated and colorful needlework, including a large pocket at the front of the dress to hold their accessories. The upper part of the dress and sleeves are also decorated with needlework, a form of artistry that is specific to the clothing of the Baluch women. Often the dress also contains round or square pieces of glass to further enhance the presentation. They cover their hair with a scarf, called a sarig in the local dialect.[31] These customs are unique to the people of Iran and the art of this needlework on women's clothing may provide one with a picture of the freedom and high status of Baluchi women in Achaemenid era.[32] Gold ornaments such as necklaces and bracelets are an important aspect of Baluch women's traditions and among their most favored items of jewelry are dorr, heavy earrings that are fastened to the head with gold chains so that the heavy weight will not cause harm to the ears. They usually wear a gold brooch (tasni) that is made by local jewelers in different shapes and sizes and is used to fasten the two parts of the dress together over the chest. In ancient times, especially during the pre-Islamic era, it was common for Baluch women to perform dances and sing folk songs at different events. The tradition of a Baluch mother singing lullabies to her children has played an important role in the transfer of knowledge from generation to generation since ancient times. Apart from the dressing style of the Baluch, indigenous and local traditions and customs are also of great importance to the Baluch.[33]
Baluch people are culturally and traditionally regarded as secular. However, Baluch people are a minority, and growing Islamic fundamentalism in the region is seen as a threat to Baluchi culture. Other challenges include violations of basic human rights, psychological warfare, propaganda in mass media of their modern geography enabled by poverty, illiteracy and inaccessibility to information in the digital age.[34][35][36][37][38][39] According to Amnesty International, Baluch activists, politicians and student leaders are among those who have been targeted in forced disappearances, abductions, arbitrary arrests and cases of torture and other ill-treatment.[40] Islamic radical organizations such as 'Sepah-e-Shohada-e-Balochistan' and others[41] claims responsibility for killing Baluch nationalists in order to secure Islam and Pakistan. Bodies of missing Baluch student activists and nationalists are later found dumped with signs of severe torture. Baluch sources claim that these missing Baluch students and activists are picked up by civilian dressed officials who come with the Pakistan's security forces.[42]
Baluchi music
Folk music has always played a great role in Baluchi traditions. Baluchi music and instruments belong to the same branch of Iranian music performed by many other Iranian peoples including Persians, Kurds, Lurs, Tajiks and others. Traditions like the transfer of knowledge from generation to generation by singing lullabies to children and praising warriors also have a significant role in Baluchi music traditions. The fact that both men and women participate in folk music reflects on the pre-Islamic significance of folk music in Baluchi culture. Many years of invasions, wars and later adopted religious values have prevented Baluchi music from prevailing further in the 21st century[clarification needed]. However, a Swedish folk band, Golbang, has made progress in introducing Baluchi folk music to the Western world. The most commonly used instruments in Baluchi folk music are tanbur, long-necked lutes. Lutes have been present in Mesopotamia since the Akkadian era, or the third millennium BCE. The dohol, a large cylindrical drum with two skin heads, is the principal accompaniment for the surna, an ancient Iranian woodwind instrument that dates back to the Achaemenid Dynasty (550-330 BCE). The ney is also commonly played, using single or double flutes. The suroz, a Baluchi folk violin, is also commonly played. Other Baluchi musical instruments include the tar and the saz. Balochi music has also influenced Sindhi and Seraiki folk music.
Geographic distribution
The total population of ethnic Baloch people is estimated to be around 9 million worldwide. However, the exact number of those who are Baloch or claim to be of Baloch ancestry is difficult to determine. As of 2010, the Baloch are 4.97% of Pakistan's 177,276,594 million people.[43] They make up 2% of Afghanistan's roughly 30 million people[44] and 2% of Iran's estimated 67 million.[45]
Baluch ancestry is also claimed in the neighboring areas that adjoin Baluch majority lands. The Brahui are also considered Baloch but they speak the Brahui language. Despite very few cultural differences from the Baluch. Many Baluch outside of Balochistan are also bilingual or of mixed ancestry due to their proximity to other ethnic groups, including the Sindhis, Saraikis and Pashtuns. A large number of Baluch have been migrating to or living in provinces adjacent to Balochistan for centuries. In addition, there are many Baluch living in other parts of the world, with the bulk living in the GCC countries of the Persian Gulf. The Baluch are an important community in Oman, where they make up a sizable minority.
There is a small population of Baloch in several Western countries such as Sweden and Australia. Some Baloch settled in Australia in the 19th century; some fourth-generation Baloch still live there, mainly in the western city of Perth.
Baluch in Oman
The Baluch in Oman have maintained their ethnic and linguistic distinctions. The Southern Baloch comprise approximately 22% of the country's population. The traditional economy of Baluch in Oman is based on a combination of trade, farming and semi-nomadic shepherding.[46]
Baluchi language
The Balochi language is spoken in Iran, Pakistan, Afghanistan, the Persian Gulf Arab states, Turkmenistan, and as far as East Africa and some Western countries. It is classified as a member of the Iranian group of the Indo-European language family, which includes Kurdish, Persian, Pashto, Dari, Tajik and Ossetian. The Baluchi language has the closest similarities to Kurdish, Avestan, old Persian and other Iranian languages.
Two main dialects are spoken in Sistan va Baluchestan and Baluchestan: Eastern and Western. The exact number of Baluch speakers is difficult to know, but the estimated number could be around six million. The majority speak Western Baluchi, which is also the dialect that has been most widely used in Baluchi literature. Within the Western dialect are two further dialects, Rakhshani (spoken mainly in the northern areas) and Makkurani (in the south).[47]
The Baluch have several tribes and sub-tribes. Some of these tribes speak Brahui, while most speak Baluchi. Multilingualism is common, with many Baluch speaking both Brahui and Baluchi. The Marri tribe Domki and the Bugti tribe speak Baluchi. The Mengal tribe, who live in the Chagai, Khuzdar, Kharan districts of Balochistan and in southern parts of Afghanistan, speak Brahui. The Lango tribe, who live in central Balochistan in the Mangochar area, speak Baluchi as their first language and Brahui as their second. The Bizenjo tribe living in the Khuzdar, Nal, and parts of Makran, speak both languages, as do the Muhammadsanis. The Bangulzai tribe mostly speaks Brahui, but has a Baluchi-speaking minority (known as Garanis).
The Mazaris widely speak Baluchi or both dialects. The Malghani are part of the Nutkani tribe, which is the largest tribe in the tehsil. The Talpur, Mastoi, Jatoi, Gabol, Lashari, Chandio, Khushk, Khosa, Bozdar, Jiskani, Heesbani, Magsi, Zardari, Rind, Bhurgri, Jakhrani,MIRJAT,JAMALI and other Baluch tribes that settled in Sindh speak Sindhi, Baluchi and Saraiki. The Qaisrani Baluch living near Taunsa Sharif in the Punjab province of Pakistan speak Saraiki and Baluchi, while their clansmen living the Dera Ghazi Khan tribal areas speak Balochi. The Lund Baluch living in Shadan Lund speak Sindhi, Sairaki and Balochi. The Leghari, Lashari, Korai, and Kunara Baluch in the Dera Ismail Khan and Mianwali districts of Khyber Pakhtunkhwa speak Saraiki as their first language. The Tauqi Baloch in the Khara, Noshki, Chaghai and Washuk districts of Balochistan can speak both Baluchi and Brahui, but their primary language is Baluchi. The Buzdar are one of the largest tribes of Baloch in southern Punjab, living in the Koh-e-Suleman range.The Mashori are also one of the large tribe of Baloch in southern Punjab and in large area of Sindh.
Hinglaj (Sindhi: هنگلاج, Urdu: ﮨنگلاج, Sanskrit: हिङ्ग्लाज, Hindi: हिंगलाज) is an important Hindu pilgrimage place in Balochistan, Pakistan and Kuldevi of Kshatriya Bhavsar Community. It is situated in Balochistan province about 250 km north of Karachi.[1]
Mythological Origin
When Lord Vishnu cut up the body of Sati into 51 pieces so that Lord Shiva would calm down and stop his Tandava, the pieces were scattered over various places of the Indian subcontinent. It is said that the head of Sati fell at Hingula or Hinglaj and is thus considered the most important of the 51 Shakti Peeths. At each of the Peeths, Bhairava (a manifestation of Shiva) accompanies the relics. The Bhairava at Hinglaj is called Bhimalochana, located in Koteshwar, Kutch. The Sanskrit texts mention the part as 'Brahmadreya' or vital essence. For details, see this.
In the Ramayana, after slaying Ravana, Lord Ram came to Hinglaj to atone for his sin of 'Brahmhatya' (killing a Brahmin). Ravana was a Brahmin and a great devotee of Lord Shiva and Durga. Lord Ram meditated at Hinglaj as it was a very important shrine.
The mantra or incantation for Devi Hinglaj is attributed to Saint Dadhichi, an important saint in Hindu mythology. The mantra is :
ॐ हिंगुले परमहिंगुले अमृतरूपिणि तनुशक्ति
मनः शिवे श्री हिंगुलाय नमः स्वाहा
OM HINGULE PARAM HINGULE AMRUTRUPINI TANU SHAKTI
MANAH SHIVE SHREE HINGULAI NAMAH SWAHA
Translation : "Oh Hingula Devi, she who holds nectar in her self and is power incarnate. She who is one with Lord Shiva, to her we pay our respects and make this offering (swaha)."
Yet another incarnation:
ब्रह्मरंध्रम् हिंगुलायाम् भैरवो भीमलोचन: |
कोट्टरी सा महामाया त्रिगुणा या दिगम्बरी ||
BRAHMARANDHRAM HINGULAAYAAM BHAIRAVO VIMALOCHANAH
KOTTARI SAA MAHAAMAAYAA TRIGUNAA YAA DIGAMVARI
Translation : "Mahaamaayaa (Queen of Illusions) who represents the supreme virtue by reigning over all three virtues, has Bhimalochana as her Bhairava, and derides the worldly trappings by dancing naked, resides in this cave of Hingula that enshrines her sacred head."
Geographical Location
Hinglaj is situated in the Balochistan province of Pakistan. It is near the peak of one of the mountains of the Makran range. It is approximately 120 km from the Indus River Delta and 20 km from the Arabian Sea. The area is extremely arid and the pilgrimage also called 'Nani ki Haj' by local Muslims takes place before summer. The pilgrimage starts at a place near the Hao river which is 10 km from Karachi.
The name of Hinglaj lends itself to the Hingol river, the largest in Balochistan and the Hingol National Park which at 6,200 square kilometers is the largest in Pakistan.
Since it is located in a desert which is called Maru in Sanskrit, the shrine is referred to in holy texts as "Marutirtha Hinglaj" which means Hinglaj, the Shrine of the desert. "Marutirtha Hinglaj" is also the name of a Bengali novel by Kalikananda Abadhut who made a pilgrimage to Hinglaj and Koteshwar. The novel is based on real-life experience and has later been adapted into a very successful Bengali movie of the same name.
The Makran Coastal Highway linking Quetta and Gwadar passes through Balochistan. It was built by FWO and follows the same path which Alexander took when he ended his campaign. The highway has made the pilgrimage and visiting the shrine very convenient.
Social Significance
Despite the partition and the increasing Islamic stance of the Pakistani Government and society, Hinglaj has survived and is in fact revered by local Muslims who call it 'Nani ki Mandir'. Muslims offer red or saffron clothes, incense, candles and a sweet preparation called 'Sirini' to the deity[citation needed]. The Muslims protected sites like Hinglaj which are the last vestiges of the Hindu society which once straddled the area.
Hingula means cinnabar (HgS Mercuric Sulphide). It was used in ancient India to cure snakebite and other poisonings and is still employed in traditional medicine. The Goddess Hingula is thus believed to possess powers which can cure poisoning and other diseases. The Muslim name 'Nani' is an abbreviation of the name of the ancient Goddess "Nanaia", whose Persian name is "Anahita".
The Pilgrimage
Although the road linking the port of Gwadar on the Arabian Sea with the interior has shortened the pilgrimage a lot, the ancient path followed for millennia through the Baluch desert is endowed with a unique importance. The very journey on foot is considered a penance to purify oneself before approaching the deity. An account of such a journey is given below.
The pilgrims are led by priests or caretakers of the shrine through the desert. They hold a wooden trident in their hands. The trident or Trishul is the weapon of Lord Shiva and hence is associated with the Sati too. Since they hold the trident during the trip, they are called 'Charidaars' (Those who hold the stick or Chadi). The Chadi is draped with saffron, red or pink coloured fabrics.
The priests give a saffron cloth to every pilgrim and an oath is taken that each would help the other. However they are warned not to share their personal stores of water. This act is deemed to be a sort of fast and penance necessary for the journey.
On the path to the shrine are situated wells which are guarded by the local tribesmen. Feuds over water, a scarce commodity, is common in the area. The tribesmen are offered food consisting primarily of Roti (circular flat disks of baked flour) in lieu of water.
Baba Chandrakup
An important stop during the pilgrimage is the mud volcano called 'Chandrakup' (literally 'Moon Well'). It is considered holy and is addressed as 'Baba Chandrakup' The volcano is filled with mud, instead of magma, hence the term "mud volcano". It is considered to be the abode of Babhaknath. It is one of the few sites of active volcanic activity in the Asian mainland. The mud is semi fluid and sometimes it spills over and aggregates and cools into hillocks which surround the site. There are altogether 18 mud volcanoes in the region.
Pilgrims stay up all night at the base of the volcano making Rotis which are offered to the volcano. The activity is considered to be very holy. The ingredients, flour, ghee (clarified butter), jaggery, sugar are mixed on a cloth which is held at all times at four corners by pilgrims. This is done to ensure that it never touches the ground. The prepared Rotis are covered with wood.
At daybreak, the Rotis are carried by the pilgrims and priests to the mouth of the crater. A Chadi or Wooden Trident is planted near the edge of the crater and offerings of incense and cannabis are made along with recitation of 'mantras'. The rotis are then tore up and cast into the crater.
After this ritual every pilgrim is asked to confess his sins and ask for forgiveness. Anyone who refuses or hesitates to confess to his or her sins is ostracised and abandoned by the party. After the confession, the party proceeds with the permission of 'Baba Chandrakup'.
Reaching the Shrine
The pilgrimage continues for another four to five days after leaving Chandrakup. The final stop is a small village with wooden houses. It is home to the caretakers of the shrine and Baluch tribesmen who revere the deity even though they are Muslims. Before entering the shrine, the pilgrims bathe in the Hingol River (also called the Aghore River). The shrine is situated on the mountain on the other bank of the river. The pilgrims bathe and visit the shrine in their wet clothes.
The Shrine's Mark
The shrine is recognised by a mark which resembles the sun and the moon. This mark is upon a giant boulder at the top of the hill containing the cave. It is believed that Lord Ram created this mark with the strike of his arrow after his penance ended.
The Shrine
The shrine is called 'Mahal', a word of Arabic origin which means palace. The natural beauty of the shrine has spawned folklore that it was constructed by demigods called 'Yakshas'. The walls and roof of the cave are encrusted with colourful stones and semi-precious veins. The floor is also multi hued.
The entrance to the cave is around 50 feet in height. At the end of the cave is the sanctum sanctorum , which houses the holy relic. It is covered by red clothes and vermilion. There are two entrances to the sanctum. One has to crawl into the sanctum, take the 'darshan' and leave through the other opening. Prasad is distributed to the pilgrims and they return after seeing the Milky Way at night.
Hingula Pithas
Although the Hingula shrine in Balochistan is considered to be a true Shakti Peeth, other shrines dedicated to the goddess exist in India and Sri Lanka. One important shrine is located 14 km from Talcher in the state of Orissa in India. King Nala of the Vidarbha region of Western India was an ardent devotee of Devi Hingula. He was approached by the King of Puri for help. In order to start cooking 'Mahaprasada' for Lord Jagannath he had to procure Devi Hingula as fire for the temple kitchen. The Goddess agreed and moved to Puri as fire. The Hingula shrine in Balochistan with its location west of the River Indus (and in Balochistan) is the only Shakti Peeth outside the subcontinent.
en.wikipedia.org/wiki/Baloch_people
The Baloch or Baluch (بلوچ) are an ethnic group that belong to the larger Iranian peoples. Baluch people mainly inhabit the Baluchestan region and Sistan and Baluchestan Province in the southeast corner of the Iranian plateau in Western Asia.
The Baloch people mainly speak Balochi, which is a branch of the Iranian languages, and more specifically of the North-western Iranian languages, that is highly influenced by that of Mesopotamia and shares similarities with Kurdish and other languages of the region. It also contains archaic features reminiscent of Old Persian and Avestan.[8] They inhabit mountainous terrains and deserts, and maintain a very distinct cultural identity.
About 60 percent of the Baloch live in Balochistan, a western province in the Islamic Republic of Pakistan.[9] Around 25 percent inhabit the eastern province of Sistan and Baluchestan Province in the Islamic Republic of Iran; a significant number of Baloch people also live in Sindh and South Punjab in Pakistan. Many of the rest live in Afghanistan, Turkmenistan, Oman, Bahrain, Kuwait and in some parts of Africa. Small communities of Baluch people also live in Europe (particularly Sweden) and in Perth, Australia, where they arrived in the 19th century.
Origins and history
Superimposed on modern borders, the Achaemenid Empire under Cyrus's rule extended approximately from Turkey, Israel, Georgia and Arabia in the west to Kazakhstan, Kyrgyzstan, the Indus River and Oman in the east. Persia became the largest empire the world had ever seen.
In 334 BC, the Achaemenid empire fell from its western borders following Alexander's conquest. The last 30-day stand by Achaemenid forces was made at the Battle of the Persian Gate, around 825 kilometers from present-day Sistan va Baluchestan.[10]
This also includes the harsh desert path where previously Cyrus the Great and Semiramis are thought to have lost large portions of their army. These stories are thought to have inspired Alexander to do better than Cyrus and Semiramis.[11] Later Ferdowsi in his book "Shahnameh" Chapter 11 also mentions this desert path and tells the story of army of Kai Khosrow that decided to avoid the desert and instead took the road that leads toward Kelat for rest and refreshment where Kai Khosrow's brother Firoud had been the ruler.[12]
Today the economy of Makrani Baluch is largely based on use of the oceans; practices like designing boats and fishing are traditional to the Baluch. The ancient Mesopotamian text "Adapa and the Food of Life" mentions Adapa (a wise man and a priest) and fishing in the Persian Gulf as one of his sacred duties.[13]
The Baluch people of today are descendants of ancient Median and Persian tribes. Historical references of ancient Persia have made it possible to arrive at this conclusion. Maka is mentioned by Greek historian Herodotus as one of the early satraps of Cyrus the Great, who successfully united several ancient Iranian tribes to create an empire.[14][15] In the Behistun Inscription, Darius the Great mentions Maka as one of his eastern territories.[16] Darius is recorded to have personally led his elite forces, whose ranks were restricted to those with Persian, Mede or Elamite ancestry, to fight the invading Scythians of Asia[17] and then led the conquest towards the Indian sub-continent,[18][19][20] where he conquered Sindh in 519 BC, constituted it as his 20th Satrapy, and made use of the oceans there.[21][22] Darius wanted to know more about Asia, according to Herodotus; he also wished to know where the "Indus (which is the only river save one that produces crocodiles) emptied itself into the sea".[23] The present region of Makran, which is inhabited by Baluch people, derived its name from the word "Maka". The Babylonians had also made voyages using Maka to communicate with India.[24] Maka had also communicated with Euphrates, Tigris and Indus valley, objects from the Harappan culture have also been found in modern-day Oman, other archaeology suggest that Maka was exporting copper. Herodotus mentions the inhabitants of Maka as "Mykians" who were also previously involved in several conquests with Cyrus the Great and after the conquest of Egypt with Cambyses,[25] they went to Sindh in command of Darius I, and also took in army of Xerxes the great at the battle of Thermopylae, where they were dressed and equipped the same as Pactyans, Utians and Paricanians, the tribes adjacent to the Mykians. The word Maka later became Makran as it is common in closely related ancient Avestan and Old Persian languages to use "an" and "ran" at the end of plurals,[26] which then translates as "the land of Mykians". They are mentioned as "the men from Maka" in daeva inscriptions. The "daeva inscription" is one of the most important of all Achaemenid inscriptions; in the Baluchi language, dêw translates as "giant devil or monster". Mykians were also responsible for many inventions, such as qanats and underground drainage galleries that brought water from aquifers on the piedmont to gardens or palm groves on the plains. These inventions were important reasons behind the success of the Achaemenid Empire and survival of Mykians in their largely harsh natural environment. Other inscriptions also record that gold, silver, lapis lazuli, turquise, cornalin, cedar wood, wood and the decoration for the relief at Susa were from Maka.[27] The Mykians of the other side of ancient Maka, the present-day region of Balochistan and Sindh had later taken independence because they are not mentioned in the book written by Arrian of Nicomedia about campaigns of Alexander the Great but he only mentions the Oman side of Maka which he calls "Maketa". The reasons for this may have been the arguably unjust rule of Xerxes.[28][28][29] It is highly likely that the ancient Mykians were one of the Median or Persian tribes and an important part of Achaemenid empire, as they are not mentioned as one of the ancient Iranian tribes that Cyrus the Great and Darius I had fought with. Cyrus himself was of both Persian and Median ancestry as his father was Cambyses I, who is believed to have married Mandane of Media, the daughter of Astyages, a Median king.[30]
Historical evidence suggests that Baluch people were the ancient inhabitants of the Maka satrapy in Achaemenid empire. Baluch inhabiting the coastal areas in the region of Makran (Chabahar, Gwadar), Gulf (Oman, Kuwait, Bahrain) and Arabian Sea (Karachi and other parts of Sindh) and tribes including the Rind, Bizenjo, Brahvi and Gabol are highly skilled in designing boats, fishing and other skills required to survive in their environment. Herodotus also mentions that Darius had made use of the ocean in this region of Sindh. The Slemani Baloch who inhabit the region of Baluchistan including Makran—for example, tribes including the Brahvi, Marri, Bugti, Buzdar, Mazari, Mengal, Rind, Bizenjo, Hasni, Zehri, Dehwar and others—carry different skills to survive in their mostly mountainous environment and have a history of aggressive behavior towards invasions. These tribes are not confined to one specific location as they also contain sub-tribes and can be found all over the region.
The origins of the word "Baluch" are shrouded in controversy. According to German archaeologist and Iranologist Ernst Herzfeld, it is derived from the Median word brza-vaciya, which means "loud cry", while others claim the word derives from ancient Iranian languages.
Baluchi culture
The origins of Baluchi culture and traditions can be traced back to Mesopotamia, which is widely accepted as the origin of the Baluch people.
However, due to poverty and fear of radical Islamic organizations, cultural fashion has become very limited. Radical Islamic organizations have repeatedly targeted Baluch people, including bombing Baluchi cultural celebrations.
Baluchi customs and traditions are conducted according to codes imposed by tribal laws. These strong traditions and cultural values are important to Baluch people and have enabled them to keep their distinctive ancient cultural identity and way of life with little change to this day.
Baluchi culture is mentioned in the Pirmohamad M. Zehi's account of his travel to the province of Sakestan, or the present-day Sistan va Baluchistan province of Iran, which holds strong significance to the culture of Baluch people. Baluch people have preserved their traditional dress with little change over the centuries. The Baluch men wear long shirts with long sleeves and loose pants resembling the Achaemenid outfits of ancient Persians; the dress is occasionally accompanied by a turban or a hat on their heads. The dress worn by Baluch women is one of the most interesting aspects of Baluchi culture. They are of strong significance to the culture of Iran and hold a special place in the society. The women put on loose dress and pants with sophisticated and colorful needlework, including a large pocket at the front of the dress to hold their accessories. The upper part of the dress and sleeves are also decorated with needlework, a form of artistry that is specific to the clothing of the Baluch women. Often the dress also contains round or square pieces of glass to further enhance the presentation. They cover their hair with a scarf, called a sarig in the local dialect.[31] These customs are unique to the people of Iran and the art of this needlework on women's clothing may provide one with a picture of the freedom and high status of Baluchi women in Achaemenid era.[32] Gold ornaments such as necklaces and bracelets are an important aspect of Baluch women's traditions and among their most favored items of jewelry are dorr, heavy earrings that are fastened to the head with gold chains so that the heavy weight will not cause harm to the ears. They usually wear a gold brooch (tasni) that is made by local jewelers in different shapes and sizes and is used to fasten the two parts of the dress together over the chest. In ancient times, especially during the pre-Islamic era, it was common for Baluch women to perform dances and sing folk songs at different events. The tradition of a Baluch mother singing lullabies to her children has played an important role in the transfer of knowledge from generation to generation since ancient times. Apart from the dressing style of the Baluch, indigenous and local traditions and customs are also of great importance to the Baluch.[33]
Baluch people are culturally and traditionally regarded as secular. However, Baluch people are a minority, and growing Islamic fundamentalism in the region is seen as a threat to Baluchi culture. Other challenges include violations of basic human rights, psychological warfare, propaganda in mass media of their modern geography enabled by poverty, illiteracy and inaccessibility to information in the digital age.[34][35][36][37][38][39] According to Amnesty International, Baluch activists, politicians and student leaders are among those who have been targeted in forced disappearances, abductions, arbitrary arrests and cases of torture and other ill-treatment.[40] Islamic radical organizations such as 'Sepah-e-Shohada-e-Balochistan' and others[41] claims responsibility for killing Baluch nationalists in order to secure Islam and Pakistan. Bodies of missing Baluch student activists and nationalists are later found dumped with signs of severe torture. Baluch sources claim that these missing Baluch students and activists are picked up by civilian dressed officials who come with the Pakistan's security forces.[42]
Baluchi music
Folk music has always played a great role in Baluchi traditions. Baluchi music and instruments belong to the same branch of Iranian music performed by many other Iranian peoples including Persians, Kurds, Lurs, Tajiks and others. Traditions like the transfer of knowledge from generation to generation by singing lullabies to children and praising warriors also have a significant role in Baluchi music traditions. The fact that both men and women participate in folk music reflects on the pre-Islamic significance of folk music in Baluchi culture. Many years of invasions, wars and later adopted religious values have prevented Baluchi music from prevailing further in the 21st century[clarification needed]. However, a Swedish folk band, Golbang, has made progress in introducing Baluchi folk music to the Western world. The most commonly used instruments in Baluchi folk music are tanbur, long-necked lutes. Lutes have been present in Mesopotamia since the Akkadian era, or the third millennium BCE. The dohol, a large cylindrical drum with two skin heads, is the principal accompaniment for the surna, an ancient Iranian woodwind instrument that dates back to the Achaemenid Dynasty (550-330 BCE). The ney is also commonly played, using single or double flutes. The suroz, a Baluchi folk violin, is also commonly played. Other Baluchi musical instruments include the tar and the saz. Balochi music has also influenced Sindhi and Seraiki folk music.
Geographic distribution
The total population of ethnic Baloch people is estimated to be around 9 million worldwide. However, the exact number of those who are Baloch or claim to be of Baloch ancestry is difficult to determine. As of 2010, the Baloch are 4.97% of Pakistan's 177,276,594 million people.[43] They make up 2% of Afghanistan's roughly 30 million people[44] and 2% of Iran's estimated 67 million.[45]
Baluch ancestry is also claimed in the neighboring areas that adjoin Baluch majority lands. The Brahui are also considered Baloch but they speak the Brahui language. Despite very few cultural differences from the Baluch. Many Baluch outside of Balochistan are also bilingual or of mixed ancestry due to their proximity to other ethnic groups, including the Sindhis, Saraikis and Pashtuns. A large number of Baluch have been migrating to or living in provinces adjacent to Balochistan for centuries. In addition, there are many Baluch living in other parts of the world, with the bulk living in the GCC countries of the Persian Gulf. The Baluch are an important community in Oman, where they make up a sizable minority.
There is a small population of Baloch in several Western countries such as Sweden and Australia. Some Baloch settled in Australia in the 19th century; some fourth-generation Baloch still live there, mainly in the western city of Perth.
Baluch in Oman
The Baluch in Oman have maintained their ethnic and linguistic distinctions. The Southern Baloch comprise approximately 22% of the country's population. The traditional economy of Baluch in Oman is based on a combination of trade, farming and semi-nomadic shepherding.[46]
Baluchi language
The Balochi language is spoken in Iran, Pakistan, Afghanistan, the Persian Gulf Arab states, Turkmenistan, and as far as East Africa and some Western countries. It is classified as a member of the Iranian group of the Indo-European language family, which includes Kurdish, Persian, Pashto, Dari, Tajik and Ossetian. The Baluchi language has the closest similarities to Kurdish, Avestan, old Persian and other Iranian languages.
Two main dialects are spoken in Sistan va Baluchestan and Baluchestan: Eastern and Western. The exact number of Baluch speakers is difficult to know, but the estimated number could be around six million. The majority speak Western Baluchi, which is also the dialect that has been most widely used in Baluchi literature. Within the Western dialect are two further dialects, Rakhshani (spoken mainly in the northern areas) and Makkurani (in the south).[47]
The Baluch have several tribes and sub-tribes. Some of these tribes speak Brahui, while most speak Baluchi. Multilingualism is common, with many Baluch speaking both Brahui and Baluchi. The Marri tribe Domki and the Bugti tribe speak Baluchi. The Mengal tribe, who live in the Chagai, Khuzdar, Kharan districts of Balochistan and in southern parts of Afghanistan, speak Brahui. The Lango tribe, who live in central Balochistan in the Mangochar area, speak Baluchi as their first language and Brahui as their second. The Bizenjo tribe living in the Khuzdar, Nal, and parts of Makran, speak both languages, as do the Muhammadsanis. The Bangulzai tribe mostly speaks Brahui, but has a Baluchi-speaking minority (known as Garanis).
The Mazaris widely speak Baluchi or both dialects. The Malghani are part of the Nutkani tribe, which is the largest tribe in the tehsil. The Talpur, Mastoi, Jatoi, Gabol, Lashari, Chandio, Khushk, Khosa, Bozdar, Jiskani, Heesbani, Magsi, Zardari, Rind, Bhurgri, Jakhrani,MIRJAT,JAMALI and other Baluch tribes that settled in Sindh speak Sindhi, Baluchi and Saraiki. The Qaisrani Baluch living near Taunsa Sharif in the Punjab province of Pakistan speak Saraiki and Baluchi, while their clansmen living the Dera Ghazi Khan tribal areas speak Balochi. The Lund Baluch living in Shadan Lund speak Sindhi, Sairaki and Balochi. The Leghari, Lashari, Korai, and Kunara Baluch in the Dera Ismail Khan and Mianwali districts of Khyber Pakhtunkhwa speak Saraiki as their first language. The Tauqi Baloch in the Khara, Noshki, Chaghai and Washuk districts of Balochistan can speak both Baluchi and Brahui, but their primary language is Baluchi. The Buzdar are one of the largest tribes of Baloch in southern Punjab, living in the Koh-e-Suleman range.The Mashori are also one of the large tribe of Baloch in southern Punjab and in large area of Sindh.
Hinglaj (Sindhi: هنگلاج, Urdu: ﮨنگلاج, Sanskrit: हिङ्ग्लाज, Hindi: हिंगलाज) is an important Hindu pilgrimage place in Balochistan, Pakistan and Kuldevi of Kshatriya Bhavsar Community. It is situated in Balochistan province about 250 km north of Karachi.[1]
Mythological Origin
When Lord Vishnu cut up the body of Sati into 51 pieces so that Lord Shiva would calm down and stop his Tandava, the pieces were scattered over various places of the Indian subcontinent. It is said that the head of Sati fell at Hingula or Hinglaj and is thus considered the most important of the 51 Shakti Peeths. At each of the Peeths, Bhairava (a manifestation of Shiva) accompanies the relics. The Bhairava at Hinglaj is called Bhimalochana, located in Koteshwar, Kutch. The Sanskrit texts mention the part as 'Brahmadreya' or vital essence. For details, see this.
In the Ramayana, after slaying Ravana, Lord Ram came to Hinglaj to atone for his sin of 'Brahmhatya' (killing a Brahmin). Ravana was a Brahmin and a great devotee of Lord Shiva and Durga. Lord Ram meditated at Hinglaj as it was a very important shrine.
The mantra or incantation for Devi Hinglaj is attributed to Saint Dadhichi, an important saint in Hindu mythology. The mantra is :
ॐ हिंगुले परमहिंगुले अमृतरूपिणि तनुशक्ति
मनः शिवे श्री हिंगुलाय नमः स्वाहा
OM HINGULE PARAM HINGULE AMRUTRUPINI TANU SHAKTI
MANAH SHIVE SHREE HINGULAI NAMAH SWAHA
Translation : "Oh Hingula Devi, she who holds nectar in her self and is power incarnate. She who is one with Lord Shiva, to her we pay our respects and make this offering (swaha)."
Yet another incarnation:
ब्रह्मरंध्रम् हिंगुलायाम् भैरवो भीमलोचन: |
कोट्टरी सा महामाया त्रिगुणा या दिगम्बरी ||
BRAHMARANDHRAM HINGULAAYAAM BHAIRAVO VIMALOCHANAH
KOTTARI SAA MAHAAMAAYAA TRIGUNAA YAA DIGAMVARI
Translation : "Mahaamaayaa (Queen of Illusions) who represents the supreme virtue by reigning over all three virtues, has Bhimalochana as her Bhairava, and derides the worldly trappings by dancing naked, resides in this cave of Hingula that enshrines her sacred head."
Geographical Location
Hinglaj is situated in the Balochistan province of Pakistan. It is near the peak of one of the mountains of the Makran range. It is approximately 120 km from the Indus River Delta and 20 km from the Arabian Sea. The area is extremely arid and the pilgrimage also called 'Nani ki Haj' by local Muslims takes place before summer. The pilgrimage starts at a place near the Hao river which is 10 km from Karachi.
The name of Hinglaj lends itself to the Hingol river, the largest in Balochistan and the Hingol National Park which at 6,200 square kilometers is the largest in Pakistan.
Since it is located in a desert which is called Maru in Sanskrit, the shrine is referred to in holy texts as "Marutirtha Hinglaj" which means Hinglaj, the Shrine of the desert. "Marutirtha Hinglaj" is also the name of a Bengali novel by Kalikananda Abadhut who made a pilgrimage to Hinglaj and Koteshwar. The novel is based on real-life experience and has later been adapted into a very successful Bengali movie of the same name.
The Makran Coastal Highway linking Quetta and Gwadar passes through Balochistan. It was built by FWO and follows the same path which Alexander took when he ended his campaign. The highway has made the pilgrimage and visiting the shrine very convenient.
Social Significance
Despite the partition and the increasing Islamic stance of the Pakistani Government and society, Hinglaj has survived and is in fact revered by local Muslims who call it 'Nani ki Mandir'. Muslims offer red or saffron clothes, incense, candles and a sweet preparation called 'Sirini' to the deity[citation needed]. The Muslims protected sites like Hinglaj which are the last vestiges of the Hindu society which once straddled the area.
Hingula means cinnabar (HgS Mercuric Sulphide). It was used in ancient India to cure snakebite and other poisonings and is still employed in traditional medicine. The Goddess Hingula is thus believed to possess powers which can cure poisoning and other diseases. The Muslim name 'Nani' is an abbreviation of the name of the ancient Goddess "Nanaia", whose Persian name is "Anahita".
The Pilgrimage
Although the road linking the port of Gwadar on the Arabian Sea with the interior has shortened the pilgrimage a lot, the ancient path followed for millennia through the Baluch desert is endowed with a unique importance. The very journey on foot is considered a penance to purify oneself before approaching the deity. An account of such a journey is given below.
The pilgrims are led by priests or caretakers of the shrine through the desert. They hold a wooden trident in their hands. The trident or Trishul is the weapon of Lord Shiva and hence is associated with the Sati too. Since they hold the trident during the trip, they are called 'Charidaars' (Those who hold the stick or Chadi). The Chadi is draped with saffron, red or pink coloured fabrics.
The priests give a saffron cloth to every pilgrim and an oath is taken that each would help the other. However they are warned not to share their personal stores of water. This act is deemed to be a sort of fast and penance necessary for the journey.
On the path to the shrine are situated wells which are guarded by the local tribesmen. Feuds over water, a scarce commodity, is common in the area. The tribesmen are offered food consisting primarily of Roti (circular flat disks of baked flour) in lieu of water.
Baba Chandrakup
An important stop during the pilgrimage is the mud volcano called 'Chandrakup' (literally 'Moon Well'). It is considered holy and is addressed as 'Baba Chandrakup' The volcano is filled with mud, instead of magma, hence the term "mud volcano". It is considered to be the abode of Babhaknath. It is one of the few sites of active volcanic activity in the Asian mainland. The mud is semi fluid and sometimes it spills over and aggregates and cools into hillocks which surround the site. There are altogether 18 mud volcanoes in the region.
Pilgrims stay up all night at the base of the volcano making Rotis which are offered to the volcano. The activity is considered to be very holy. The ingredients, flour, ghee (clarified butter), jaggery, sugar are mixed on a cloth which is held at all times at four corners by pilgrims. This is done to ensure that it never touches the ground. The prepared Rotis are covered with wood.
At daybreak, the Rotis are carried by the pilgrims and priests to the mouth of the crater. A Chadi or Wooden Trident is planted near the edge of the crater and offerings of incense and cannabis are made along with recitation of 'mantras'. The rotis are then tore up and cast into the crater.
After this ritual every pilgrim is asked to confess his sins and ask for forgiveness. Anyone who refuses or hesitates to confess to his or her sins is ostracised and abandoned by the party. After the confession, the party proceeds with the permission of 'Baba Chandrakup'.
Reaching the Shrine
The pilgrimage continues for another four to five days after leaving Chandrakup. The final stop is a small village with wooden houses. It is home to the caretakers of the shrine and Baluch tribesmen who revere the deity even though they are Muslims. Before entering the shrine, the pilgrims bathe in the Hingol River (also called the Aghore River). The shrine is situated on the mountain on the other bank of the river. The pilgrims bathe and visit the shrine in their wet clothes.
The Shrine's Mark
The shrine is recognised by a mark which resembles the sun and the moon. This mark is upon a giant boulder at the top of the hill containing the cave. It is believed that Lord Ram created this mark with the strike of his arrow after his penance ended.
The Shrine
The shrine is called 'Mahal', a word of Arabic origin which means palace. The natural beauty of the shrine has spawned folklore that it was constructed by demigods called 'Yakshas'. The walls and roof of the cave are encrusted with colourful stones and semi-precious veins. The floor is also multi hued.
The entrance to the cave is around 50 feet in height. At the end of the cave is the sanctum sanctorum , which houses the holy relic. It is covered by red clothes and vermilion. There are two entrances to the sanctum. One has to crawl into the sanctum, take the 'darshan' and leave through the other opening. Prasad is distributed to the pilgrims and they return after seeing the Milky Way at night.
Hingula Pithas
Although the Hingula shrine in Balochistan is considered to be a true Shakti Peeth, other shrines dedicated to the goddess exist in India and Sri Lanka. One important shrine is located 14 km from Talcher in the state of Orissa in India. King Nala of the Vidarbha region of Western India was an ardent devotee of Devi Hingula. He was approached by the King of Puri for help. In order to start cooking 'Mahaprasada' for Lord Jagannath he had to procure Devi Hingula as fire for the temple kitchen. The Goddess agreed and moved to Puri as fire. The Hingula shrine in Balochistan with its location west of the River Indus (and in Balochistan) is the only Shakti Peeth outside the subcontinent.
en.wikipedia.org/wiki/Dera_Ismail_Khan
Dera Ismail Khan (Pashto: ډېره اسماعيل خان, Urdu: ڈیرہ اسماعیل خان) is a city in Khyber-Pakhtunkhwa Province, Pakistan. It is situated on the west bank of the Indus River, 200 miles (320 km) west of Lahore and 120 miles (190 km) northwest of Multan.[1] The city is the capital of the district and tehsil of the same name. In Pakistan, its name is often abbreviated to D. I. Khan
History
Dera Ismail Khan was founded toward the end of the fifteenth century by Ismail Khan, a son of the Arab adventurer Malik Sohrab, who named the town after himself. Dera means "settlement" or "abode". The original town was swept away by a flood in 1823, and the existing buildings are all of relatively modern construction.[1] The present town stands four miles (6 km) back from the permanent channel of the river.
However, later research does not support this theory. Firstly, Malik Sohrab was not an Arab adventurer but a Hote Baluch who was appointed Soobadar of this area by the Langha rulers of Multan. Similarly the city could not have been founded towards the end of fifteenth century; because when Babar came here in 1506 he passed through this plane which is now called Dama'an and referred to it as Dasht and went up to Tank but did not mention any city around here in his Tuzk (Memoirs, originally published in Turkish). Later we are told that when in 1540 Sher Shah came to Khushab, Ismail Khan of Dera Ismail Khan went to Khushab to meet him there. So the city must have been founded in the first quarter of the sixteenth century.[3] After the flood destruction of 1823, the present city was founded by Nawab Sher Muhammad Khan Sadozai in 1825, but he preferred to retain the old name for it. (ibid, Page 146)
British era
During British rule the town contained two bazaars, the Hindu and Muslim population living in separate quarters. The town stands on a level plain, with a slight fall to the river, but is badly drained. It is surrounded by a thin mud wall, with nine gates, enclosing an area of about 500 acres (2.0 km2). The cantonment, which lies southeast of the town, has an area of 44 square miles (110 km2), excluding the portion known as Fort Akalgarh on the northwest side. The civil lines are to the south.[1]
The Derajat Brigade had its winter headquarters at Dera Ismail Khan, and the garrison consisted of a mountain battery, a regiment of Native cavalry, and three regiments of Native infantry. Detachments from these regiments helped to garrison the outposts of Drazinda, Jandola, and Jatta. The municipality was constituted in 1867. The income during the ten years ending 1902-3 averaged Rs. 55,000, and the expenditure Rs. 53,000. The income and expenditure in 1903-4 were Rs. 55,500 and Rs. 55,800 respectively. The chief source of income was octroi (Rs. 48,000); the chief items of expenditure were conservancy (Rs. 8,785), education (Rs. 7,246), hospitals and dispensaries (Rs. 6,302), public safety (Rs. 7,733), public works (Rs. 2,143), and administration (Rs. 5,546). The receipts and expenditure of cantonment funds during the ten years ending 1902-3 averaged RS. 2,700 and Rs. 2,800 respectively.[1]
The local trade of Dera Ismail Khan was of second-rate importance, but some foreign traffic with Khorasan passed through it. Powinda caravans of Afghan merchants traversed the town twice a year on their road to and from India; and, with the increasing security of the Gomal route, these caravans were yearly swelling in numbers. The chief imports were English and native piece-goods, hides, salt, and fancy wares; and the exports, grain, wood, and ghee. The local manufactures are lungis and lacquered woodwork. The town possesses a civil hospital; its chief educational institutions are two aided Anglo-vernacular high schools, one maintained by the Church Missionary Society and the other by the Bharatri Sabha, and an Anglo-vernacular middle school maintained by the municipality.
Languages
Siraiki is the main language spoken in this region. A good portion of the people are conversant in Urdu. English is understood by the educated.
2008-09 suicide bombings
This town has seen a bloody surge in sectarian schism, which has caused the loss of hundreds of innocent lives, especially those belonging to the Shia community. Being somewhat neglected by the electronic media coverage, only incidents involving bomb blasts are usually reported, whereas target killings on a day-to-day basis are not usually reported by the local newspapers and TV channels.
On August 19, 2008 a suicide bomber targeting Shias blew himself up in a hospital waiting room, killing 32 people,[6] including seven police officers who had been deployed to guard a local Shiite leader—Basit Ali Zaidi. Twenty members of Zaidi family died on the spot while many more were injured. It is believed that the attack is one of several by the Taliban, who have taken responsibility for it, intending to demonstrate their reach and pressure the government to call off its offensive in Swat and the Bajaur Agency of the Federally Administered Tribal Areas, which had begun less than two weeks previously.[7][8]
On November 21, 2008, Shiite religious leader Allama Nazir Hussain Shah was shot dead in sectarian killing along with Shah Iqbal Hussain. During his funeral prayers, a suicide bomber blew himself up, killing 9 people and injuring 39.[9]
Once again, on February 20, 2009 a suicide bomber blew himself during a funeral procession of a Shia local, killing more than 32 while injuring 157.
Demographics
According to the 1901 census the population of Dera Ismail Khan was 31,737, of whom 18,662 were Muslims, 11,486 Hindus, and 1,420 Sikhs. Of the total, 3,450 lived in the cantonment.[11] After the partition of India, many of the city's Hindu residents settled in India, primarily in Model Town, Vijay Nagar and Derawal Nagar colony in Delhi.[12]
In 1999 it had a population of 31,737, down from its 1981 census tally of 64,358. The population is a mix of ethnic Balochi and Pashtun segments, with a significant minority of Urdu-speaking immigrants. Urdu, the national language, is understood and spoken by the majority of residents, while Seraiki is the major language of the district. Pashto is also spoken, primarily within the Pashtun community. Natives of Dera Ismail Khan are known as Derawals.
Communication
The city is connected to Bannu via the highway, which further connects it to the provincial capital of Peshawar via Kohat and Darra Adam Khel. Another road connects D. I. Khan to Mianwali through Chashma Barrage. The third major road connects it to Bhakkar in Punjab, situated on the eastern bank of the Indus River. A bridge on the Indus River was constructed in the early 1980s, before which the approach to Bhakkar was made through a boat bridge.
The city has telephone, telegraph, and internet facilities — although the telegraph has recently been abandoned, in line with the government policy of transitioning away from telegraph communications throughout the country.
Educational institutions
The city is home to many educational institutions, including:
•Gomal University
•Al-Khair University
•CIT College of Information & Technology
•Gomal Medical College
•Allama Iqbal Open University
Tourist areas
Although the city is relatively new, rebuilt following the 1823 flood, many of its original structures remain — the original wall is still visible around the old city. A popular tourist destination is a pre-Islamic fort called Bilot, 30 miles (48 km) from the Dera Ismail Khan on Dera Ismail Khan - Chashma highway. These ruins are situated on a hill.
A sacred Sikh shrine is located in the Chota Bazaar of Dera Ismail Khan; Guru Nanak visited this place during his fourth itinerary. At the site where he stayed a dharamsala was built by his devotees. It is a large building, its main gate opens in the Chota Bazaar. Inside this door there is a double-storey square building, where Prakash used to take place. There are residential rooms around this building for pilgrims. Inside the darbar there is a thara sahib (pious seat) where Guru Nanak Dev Ji once sat. The Government Higher Secondary School No. 3 is currently housed in this building. This dharamsala was maintained by SGPC before 1947 and presently it is in the hands of the Waqf department. The banks of the Indus River are an attractive place for tourists. On the right side of Rehmania Street, the Hindu Baggai Saith house is a very old building of D. I. Khan, as is the Satures Building in Shieve Shah Muhalla.
Tourist areas
Although the city is relatively new, rebuilt following the 1823 flood, many of its original structures remain — the original wall is still visible around the old city. A popular tourist destination is a pre-Islamic fort called Bilot, 30 miles (48 km) from the Dera Ismail Khan on Dera Ismail Khan - Chashma highway. These ruins are situated on a hill.
A sacred Sikh shrine is located in the Chota Bazaar of Dera Ismail Khan; Guru Nanak visited this place during his fourth itinerary. At the site where he stayed a dharamsala was built by his devotees. It is a large building, its main gate opens in the Chota Bazaar. Inside this door there is a double-storey square building, where Prakash used to take place. There are residential rooms around this building for pilgrims. Inside the darbar there is a thara sahib (pious seat) where Guru Nanak Dev Ji once sat. The Government Higher Secondary School No. 3 is currently housed in this building. This dharamsala was maintained by SGPC before 1947 and presently it is in the hands of the Waqf department. The banks of the Indus River are an attractive place for tourists. On the right side of Rehmania Street, the Hindu Baggai Saith house is a very old building of D. I. Khan, as is the Satures Building in Shieve Shah Muhalla.
Transport
The nearest railway station is 20 km away at Darya Khan, on the eastern and opposite bank of the Indus River.
•Daewoo bus service to all major cities of Pakistan
•Air link via Pakistan International Airlines to all major cities of Pakistan
•Karachi bus terminal
•Lahore Adda
•Baloch Runners
•Main Lari Adda D. I. Khan
•Niazi bus stand