Pamiris: Difference between revisions
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| image_caption = A Pamiri girl photographed in [[Gilgit-Baltistan]], [[Pakistan]] |
| image_caption = A Pamiri girl photographed in [[Gilgit-Baltistan]], [[Pakistan]] |
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| population = |
| population = 300,000 - 350,000{{Sfn|Лашкарбеков|2006|pp=111{{ndash}}30}} (2006) |
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| region1 = [[Tajikistan]]<br />([[Gorno-Badakhshan Autonomous Region|Gorno-Badakhshan]]) |
| region1 = [[Tajikistan]]<br />([[Gorno-Badakhshan Autonomous Region|Gorno-Badakhshan]]) |
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| pop1 = 200,000 (2013) |
| pop1 = 200,000 (2013) |
Revision as of 08:13, 27 June 2024
Pōmērə (Shughni) | |
---|---|
![]() Flag used by the Pamiri people | |
![]() A Pamiri girl photographed in Gilgit-Baltistan, Pakistan | |
Total population | |
300,000 - 350,000[1] (2006) | |
Regions with significant populations | |
Tajikistan (Gorno-Badakhshan) | 200,000 (2013)[2] |
China (Xinjiang) | 50,265 (2015)[3] |
Russia (Moscow) | 32,000 (2018)[4] |
Afghanistan (Badakhshan) | Unknown |
Pakistan (Gilgit-Baltistan) | Unknown |
Languages | |
Pamiri Secondary: Persian (Dari and Tajik), Russian, Urdu, Uyghur | |
Religion | |
Mainly Islam (predominantly Nizari Isma'ili Shia Islam, minority Sunni Islam) | |
Related ethnic groups | |
Other Iranian peoples |
The Pamiris[a] are an Eastern Iranian ethnic group, native to Central Asia, living primarily in Tajikistan (Gorno-Badakhshan), Afghanistan (Badakhshan), Pakistan (Gilgit-Baltistan) and China (Taxkorgan Tajik Autonomous County). They speak a variety of different languages, amongst which languages of the Eastern Iranian Pamir language group stand out. The languages of the Shughni-Rushani group, alongside Wakhi, are the most widely spoken Pamiri languages.
History
Antiquity
![](http://upload.wikimedia.org/wikipedia/commons/thumb/3/38/Scythian_soldier%2C_Kalchayan.jpg/220px-Scythian_soldier%2C_Kalchayan.jpg)
Eastern Iranian (mainly Saka), Tocharian, Dardic tribes, as well as pre-Indo-European substrate populations took part in the formation of the Pamiris; in the 7th and 2nd centuries BC the Pamir Mountains were inhabited by tribes known in written sources as the Sakas.[1][5][6] The earliest was probably the migration of the ancestors of the Wakhi people, close to the Xinjiang Sakas, who moved from the Eastern Pamirs. The Western Pamirs, which was defending itself from the invasion of eastern nomads, became the eastern outpost of the Greco-Bactrian Kingdom from the middle of the 3rd century BC, and the Kushan Empire from the middle of the 1st century AD.[6][7] Nomadic cattle breeding developed in the Eastern Pamirs, while agriculture and pastoralism developed in the Western Pamirs.[6] Remains of ancient fortresses and border fortifications of the Bactrian and Kushan periods are still preserved in the Pamirs.[7]
Middle Ages
Vasily Bartold (d. 1930), in his work "Turkistan" mentions that in the 10th century these regions (Wakhan, Shikinan (Shughnan) and Kerran (probably Rushan and Darvaz) have already been settled by pagans, however in the political realm, probably, were subjugated by Muslims. Mass migration particularly strengthened after the 5th and 6th centuries because of the Turkic movement into Central Asia (and the Mongols afterwards) from whom the settled Iranian population escaped in canyons that were not attractive for cattle-breeding needed wildest.[8] In the 12th century, Badakhshan was annexed to the Ghurid state.[9] Between the 10 and 16th centuries Wakhan, Shughnan and Rushan together with Darvaz (the last two were united in the 16th century) were governed by the local feudal dynasties and actually were independent.[10][11][12]
Modern history
In 1895, Badakhshan was divided between Afghanistan, which was under British influence, and the Emirate of Bukhara, which was under the protectorate of the Tsarist Russian Empire.[6][13][11] The central lands of Badakhshan, however, remained on the Afghan side of the demarcation line.[13][14] On 2 January 1925, the Soviet government decided to create a new geographical and political entity known in modern times as the Gorno-Badakhshan Autonomous Oblast' (GBAO). During the Soviet period Pamiris were generally excluded from positions of power within the republic, with a few exceptions, notably Shirinshoh Shotemur, a Shughni who held the position of chairman of the Central Executive Committee of the Tajik Soviet Socialist Republic during the 1930s; and Nazarshoh Dodkhudoev, a Rushani who served as chairman of the Presidium of the Tajik Supreme Soviet in the 1950s.[15] Literacy in GBAO increased from 2% in 1913 to almost 100% in 1984.[16]
In the 1926 census the Pamiris were labelled as "Mountain Tajiks", in the 1937 and 1939 censuses they appeared as separate ethnic groups within the Tajiks, in the 1959, 1970 and 1979 censuses they were classified as Tajiks.[6] In the late 1980s Pamiri identity was further solidified through efforts to elevate the status of Pamiri languages and to promote literature in the Pamiri languages, as well as 'claims of sovereignty and republic status for Badakhshan' made by Pamiri intellectuals.[15] In 1991, after the fall of the Union of Soviet Socialist Republics (USSR), GBAO remained part of the newly independent country of Tajikistan.[13]
On 4 March 1991 the Pamiri organisation La'li Badakhshan (lit. 'Ruby of Badakhshan') was formed in Dushanbe.[17][18][19] The founder of this organization was Atobek Amirbekov, a Pamiri born in Khorog who had worked at the Dushanbe Pedagogical Institute as a lecturer and deputy dean.[17][19] The backbone of the organisation were students of higher educational institutions of the capital and Pamiri youth living in the Tajik capital.[18] La'li Badakhshan's primary objective was to represent the cultural interests of the Pamiri people and to advocate for greater autonomy for the GBAO. The group also participated in and organised numerous demonstrations in Dushanbe and Khorog during the first year of independence in Tajikistan.[17]
Identity
As Alexei Bobrinsky's records testify, during his discussions with the Pamiris in the beginning of the 20th century, Pamiris underlined their Iranian origin.[20] Although the Soviet ethnographers called the Pamiris as "Mountain Tajiks" the majority of the Pamiri intelligentsia see themselves as belonging to a separate and distinct ethnos.[21][22] In China, the same people are officially deemed to be Tajiks. Not so long ago the same was true in Afghanistan where they were identified as Tajiks, but more recently the Afghan government reclassified them as Pamiris.[23]
Religion
Pre-Islamic beliefs
Before the spread of Islam in the Pamirs, the Pamiris professed faith in various belief systems. Legends and some current stories about fire worshipping and veneration of the sun and the moon indicate the possibility of some continuation of pre-Islamic religious practices, such as mehrparastī (a pre-Islamic practice of worshipping the sun and the moon), and Manichaean and Zoroastrian customs and rites in the Pamirs.[24]
The town of Sikāshim [modern Ishkashim on both the Tajik and Afghan sides] is the capital of the region of Wakhān (gaṣabi-yi nāhiyyat-i Wakhān). Its inhabitants are the fire-worshipers (gabrakān) and the Muslims, and the ruler (malik) of Wakhān lives there. Khamdud [Khandut in modern Afghan Wakhān] is where the idol temples of the Wakhis (butkhāna-yi Wakhān) are located.[25]
Nasir Khusraw and Fatimid Isma'ilism
![](http://upload.wikimedia.org/wikipedia/commons/thumb/3/37/Stamps_of_Tajikistan%2C_030-03.jpg/220px-Stamps_of_Tajikistan%2C_030-03.jpg)
The spread of Isma'ili Shi'i Islam is associated with the stay in the Pamirs of Nasir Khusraw (d. 1088), a Persian-speaking poet, theologian, philosopher, and missionary (da'i) for the Isma'ili Fatimid Caliphate, who was hiding from the Sunni fanaticism in Shughnan.[6][26][27] Many religious practices are associated with Nasir's mission by the Pamiri Isma'ili community to this day, and people in the community venerate him as a hazrat [majesty], hakim [sage], shah [king], sayyid [descendant of the Prophet], pir [saint], and hujjat [proof]. The community also considers him to be a member of the Prophet Muhammad's family, the Ahl al-Bayt.[28]
As Lydia Monogarova asserts, one of the main reasons why Pamiris accepted Isma'ilism can be seen as their extreme tolerance to various beliefs compared to the other sects of Islam.[29] As a result, terms such as Daʿwat-i Nāṣir or Daʿwat-i Pīr Shāh Nāṣir are prevalent designations among the Isma'ilis in Tajik and Afghan Badakhshan, the northern areas of Pakistan and certain parts of Xinjiang province in China.[26][30] The Isma'ilis of Badakhshan and their offshoot communities in the Hindu Kush region, now situated in Hunza and other northern areas of Pakistan, regard Nasir as the founder of their communities.[27]
The five Iranian da'is
In the Pamirs, there is a story about five Iranian Isma'ili da'i brothers: Shah Khamush, Shah Malang, and Shah Kashan, who settled in Shughnan; and Shah Qambar Aftab and Shah Isam al-Din, who settled in Wakhan.[31][32][33] They likely introduced themselves as qalandars, because even today, they are remembered by the Pamiris as the "Five Qalandars".[34] The most detailed biographical narrative of Shah Khamush is found in Fadl Ali-Beg Surkh-Afsar's appendix to the Tārīkh-i Badakhshān of Mirza Sangmuhammad Badakhshi. For instance, Surkh-Afsar claims that the aforementioned Shah Khamush ('the silent king'), referred to as Sayyid Mīr Ḥasan Shāh, who is believed to belong to the family of the Prophet through Imam Husayn and was an uwaisi saint (wali) from his mother's line, migrated from Isfahan to Shughnan in the 11th century, and that he was the ancestor of Shughnan's pirs and mirs.[35]
Dīn-i Panjtanī
During the concealment period (dawr al-satr), which continued in Isma'ili history for several centuries (from the Alamut collapse until the Anjudan revival), several elements of the Twelver Shi'i and Sufi ideas became mixed with the Isma'ili belief of the Pamiris.[36] Recognizing as their leaders Muhammad, his daughter Fatima, son-in-law Ali and grandsons Hasan and Husayn, the Pamiris call their religion "Dīn-i Panjtanī" (lit. 'the religion of five personage') and perceive themselves as the followers of this religion, which they name as "Panjtani".[37][38][39]. The label Choryori (literally, from Tajiki for 'four friends') is used by the Pamiri Isma'ilis to refer to the Sunni Muslims who acknowledge the first four caliphs (Abu Bakr, Umar, Uthman and Ali).[40][41] The use of the term Dīn-i Panjtanī, a local equivalent of the term Shi'a in the context of Badakhshan, expresses an allegiance to the Shi'a, in general, and to Isma'ilism, in particular.[42]
Language
The Pamiris linguistically vary into the Shughni-Rushani group (Shughni, Rushani, Khufi, Bartangi, Roshorvi, Sarikoli), with which Yazghulami and the now extinct Vanji closely linked; Ishkashimi, Sanglechi, and Zebaki; Wakhi; Munji and Yidgha.[43][11][44] Native languages of Pamiris belong to the southeastern branch of Iranian languages.[45][43] However, according to Encyclopedia Iranica, the Pamiri languages and Pashto belong to the North-Eastern Iranian branch.[46]
Although Pamiri languages belong to the same group of eastern-Iranian languages they exclude common understanding among themselves.[45] Tajik language, called as forsi (Persian) by Pamiris, was used for communication as between them and with neighboring peoples as well.[45][47][48] Though Shughni communities are habitually spread only in Tajikistan and Afghanistan traditionally Shughni language is spread among all Pamiris as a lingua franca.[49]
Footnotes
References
- ^ a b Лашкарбеков 2006, pp. 111–30.
- ^ Hays, Jeffrey. "Pamiri Tajiks and Yaghnobis | Facts and Details". Retrieved 29 December 2023.
- ^ "新疆维吾尔自治区统计局". 11 October 2017. Archived from the original on 11 October 2017. Retrieved 29 December 2023.
- ^ Додыхудоева 2018, p. 108.
- ^ Davlatshoev 2006, p. 36.
- ^ a b c d e f Каландаров 2014.
- ^ a b Nazarkhudoeva 2015, p. 102.
- ^ Davlatshoev 2006, pp. 37–8.
- ^ Nourmamadchoev 2014, p. 40.
- ^ Davlatshoev 2006, p. 38.
- ^ a b c Iloliev 2022, p. 47.
- ^ Straub 2014, p. 175.
- ^ a b c Nourmamadchoev 2014, p. 36.
- ^ Daudov, Shorokhov & Andreev 2018, p. 804.
- ^ a b Straub 2014, p. 177.
- ^ Daudov, Shorokhov & Andreev 2018, p. 805.
- ^ a b c Straub 2014, p. 179.
- ^ a b Худоёров 2011, p. 79.
- ^ a b Kılavuz 2014, p. 88.
- ^ Davlatshoev 2006, p. 97.
- ^ Davlatshoev 2006, p. 102.
- ^ Додыхудоева 2018, p. 121.
- ^ Dagiev 2018, p. 23.
- ^ Goibnazarov 2017, p. 25.
- ^ Iloliev 2008, p. 29.
- ^ a b Nourmamadchoev 2014, p. 147.
- ^ a b Daftary 2007, p. 207.
- ^ Goibnazarov 2017, p. 28.
- ^ Davlatshoev 2006, p. 50.
- ^ Davlatshoev 2006, pp. 44, 48.
- ^ Iloliev 2008, p. 36.
- ^ Goibnazarov 2017, p. 34.
- ^ Nourmamadchoev 2014, p. 155.
- ^ Goibnazarov 2017, p. 35.
- ^ Iloliev 2008, p. 37.
- ^ Iloliev 2008, p. 41.
- ^ Davlatshoev 2006, p. 47.
- ^ Nourmamadchoev 2014, p. 124.
- ^ Iloliev 2008, pp. 36, 41–42.
- ^ Daftary 2011, p. 66.
- ^ Goibnazarov 2017, p. 38.
- ^ Nourmamadchoev 2014, pp. 24, 124.
- ^ a b Steblin-Kamenski 1990.
- ^ Dodykhudoeva 2004, pp. 149, 150.
- ^ a b c Davlatshoev 2006, p. 51.
- ^ Sims-Williams 1996.
- ^ Моногарова 1965, p. 27.
- ^ Nourmamadchoev 2014, p. 37, 38.
- ^ Dodykhudoeva 2004, p. 149.
Sources
- Моногарова, Л. Ф. (1965). Современные этнические процессы на Западном Памире (in Russian). Советская этнография.
- Steblin-Kamenski, I. M. (1990). "Central Asia xiii. Iranian Languages". Encyclopaedia Iranica. Vol. 2–3. pp. 223–226.
- Sims-Williams, Nicholas (1996). "Eastern Iranian languages". Encyclopaedia Iranica. Vol. VII. pp. 649–652.
- Dodykhudoeva, L. R. (2004). "Ethno-cultural heritage of the peoples of West Pamir". Collegiuim Antropologicum. 1: 147–159.
- Лашкарбеков, Б. Б. (2006). Памирская экспедиция (статьи и материалы полевых исследований) (in Russian). Москва: Институт востоковедения РАН. ISBN 5892822915.
- Davlatshoev, Suhrobsho (2006). The formation and consolidation of Pamiri ethnic identity in Tajikistan. Middle East Technical University.
- Daftary, Farhad (2007). The Ismāʿı̄lı̄s: Their History and Doctrines (Second ed.). Cambridge: Cambridge University Press. ISBN 978-0-521-61636-2.
- Iloliev, Abdulmamad (2008). The Ismaili-Sufi Sage of Pamir: Mubarak-i Wakhani and the Esoteric Tradition of the Pamiri Muslims. Cambria Press. ISBN 978-1-934043-97-4.
- Daftary, Farhad, ed. (2011). A Modern History of the Ismailis: Continuity and Change in a Muslim Community. I.B. Tauris. ISBN 978-1-84511-717-7.
- Худоёров, М. М. (2011). "Проблема Памирской автономии в Таджикистане на рубеже 1980—1990-х годов". Magistra Vitae: электронный журнал по историческим наукам и археологии (in Russian). 22 (237): 78–81.
- Nourmamadchoev, Nourmamadcho (2014). The Ismāʿīlīs of Badakhshan: History, Politics and Religion from 1500 to 1750. London: School of Oriental and African Studies.
- Kılavuz, I. T. (2014). Power, Networks and Violent Conflict in Central Asia: A Comparison of Tajikistan and Uzbekistan (1st ed.). Taylor & Francis. ISBN 9780815377931.
- Straub, D. P. (2014). Akyildiz, Sevket; Carlson, Richard (eds.). Social and Cultural Change in Central Asia. Central Asia Research Forum (1st ed.). Routledge. ISBN 9781138575615.
- Каландаров, Тохир (2014). "Памирские народы". Большая российская энциклопедия (in Russian). Москва. pp. 178–179.
{{cite encyclopedia}}
: CS1 maint: location missing publisher (link) - Nazarkhudoeva, D. S. (2015). "The current stage of development of ethnic identity and ethnic relations of the people of the Pamir". Moscow State Art and Cultural University. 1: 63. ISSN 1997-0803.
- Goibnazarov, Chorshanbe (2017). Qasīda-khonī: A Musical Expression of Identities in Badakhshan, Tajikistan Tradition, Continuity, and Change. Humboldt-Universität zu Berlin.
- Dagiev, Dagikhudo (2018). Identity, History and Trans-Nationality in Central Asia. Central Asian Studies. Routledge.
- Daudov, A. K; Shorokhov, V. A; Andreev, A. A. (2018). "Anatomy of the Political Transformations during the Period of the Dissolution of the USSR on the Material from Kūhistoni Badakhshon" (PDF). Saint Petersburg University . 63 (3): 799–822. doi:10.21638/11701/spbu02.2018.309. ISSN 1812-9323.
- Додыхудоева, Л. Р. (2018). "Влияние городской среды на носителей памирских языков". Acta Linguistica Petropolitana. Труды института лингвистических исследований (in Russian). XIV (3): 108–136. ISSN 2306-5737.
- Iloliev, Abdulmamad (2022). "Ismaili Revival in Tajikistan: From Perestroika to the Present". Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi (102): 43–60. doi:10.34189/hbv.102.002. ISSN 1306-8253.
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