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Pashayi people

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Pashayi
Pashai boy wearing a Pakol
Total population
Approx. 400,000[1] (disputed between 600,000 and 1 million)
Regions with significant populations
Laghman, Kapisa, Nangarhar and northeast Kabul, Panjshir
Languages
Pashayi languages
Pashto and Persian also spoken as second languages[2]
Religion
Majority:
Sunni Islam[3][4]
Minority:
Nizari Ismailism[4]
Related ethnic groups
Other Indo-Aryan peoples, Kalash, Nuristani

The Pashayi or Pashai, formerly known as the Alina, (/pəˈʃaɪ/; Pashayi: پشه‌ای, romanised: Paṣhəy) are an Indo-Aryan ethnolinguistic group[5] living primarily in eastern Afghanistan. They are mainly concentrated in the northern parts of Laghman and Nangarhar, also parts of Kunar, Kapisa, Parwan, Nuristan, and a bit of Panjshir.[6] Many Pashai consider themselves as Pashtuns speaking a special language,[7] and many are bilingual in Pashto[2] whereas other Pashai, such as those in Panjshir and Parwan,[7][8] have been assimilated by Tajiks.[9] Some Pashayi people are also based in Central Afghanistan.

History

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The Pashayi people historically practiced ancient Hinduism and Buddhism, along with tribal religions.[10][11][12][3] Pashayis and Nuristanis were native to the Kunar Valley and Laghman Province, near Jalalabad in north-east Afghanistan, until they were displaced to less fertile mountainous region by successive waves of immigration by Ghilji Pashtuns.[13] Ovesen and Keiser suggest that Pashayi people were not driven up into the mountain valleys where they reside, rather, they were indigenous inhabitants of their respective regions before the rise of the Gandhara civilization.[14]

In the 13th century, Marco Polo traveled through the region and described the locals as practitioners of sorcery and witchcraft, as well as calling them a "pestilent people” and crafty". Polo claimed that the men wore brooches and earrings decorated with gemstones and that the main diet of the locals consisted of rice and meat.[4] In the 16th century, when Mughal ruler Babur visited Darai Nur, a town in Nangarhar Province primarily inhabited by the Pashayi people, he found that the eating of pork had only recently been forbidden and that the town was famous for its wine.[15]

According to the Tabakat-i-Akbari of Nizamuddin Ahmad, Mughal Emperor Akbar had dispatched his younger brother Mirza Muhammad Hakim, who was a staunch adherent of the missionary-minded Naqshbandi Sufi order, against the infidels of Katwar in 1582.[16] Hakim was a semi-independent governor of Kabul.[17] The Sifat-nama-yi Darviš Muhammad Hān-i Ğāzī of Kadi Muhammad Salim who accompanied the expedition mentions its details.[16] The Sifat-nama gives Muhammad Hakim the epithet of Darviš Khan Gazi.[17] Muhammad Hakim's invasion fought its way from Laghman to Alishang, and is stated to have conquered and converted 66 valleys to Islam. After conquering Tajau and Nijrau valleys in Panjshir area, the soldiers established a fort at Islamabad at confluence of Alishang and Alingar Rivers. They continued the raid up to Alishang and made their last effort against the non-Muslims of Alingar, fighting up to Mangu, the modern border between the Pashai and Ashkun-speaking areas.[18]

Darra-i-Nur Valley

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During the 18th century, Pashtuns forced Pashayi people to convert to Islam, and conversions continued into recent history.[19] According to Pashai oral tradition, in the mid-18th century, Deishamir Baba conquered Darra-i Nur Valley and converted the people to Islam. The valley was inhabited by Kafirs who only were armed with bows and arrows, whereas Deishamir Baba and his army had firearms.[20] Deishamir Baba was from Kunar Valley, and he came to Darra-i Nur through Pech Valley and Aret and Shumast villages. The kafir rulers Bhim Raja of Bambakot, Shultan Raja of Sotan, and Sher Raja all surrendered to Deishamir Baba and converted to Islam. Laṇā Raja of Shemul was defeated and he fled the region. Muturu Raja of Utran fought with Deishamir Baba for a longer time, but eventually converted to Islam and became an ally of Deishamir Baba. Deishamir Baba had two sons, Ranga and Japar, and six grandsons. The six grandsons are the ancestors of the Pashai in Sotan. In Darra-i Nur, Deishamir decided to give permanent land settlements to family and followers instead of introducing a rotating land tenure system known as wesh, which integrated and strengthened the segmentary lineage systems of the Kohistani people, allowing them to ward off Pashtun attempts of invasion. By not introducing the wesh system, the Darai Nur valley's economic cohesion was strengthened and was therefore more immune to "Pashtunization".[21]

He invited Aṇu and Kolalek from Kordar to settle in Kandak, and Yarukei from Chelas to settle in Shemul. In return, they had to guard the north of the valley and water supply. He also allowed the Kafir Kalautar from Wama to settle Amla with his goats, on the condition that Kalautar give Deishamir tribute of a kharwar of cheese annually. Kalautar was later expelled because he would not convert to Islam but continued to pay tribute. In the south of the valley, the remaining Kafir rajas were under pressure due to lost allies (Bhim Raja and Shultan Raja) as well as poor land due to lack of water, and thus moved to the east. Bambakot's main market known as the Hindu Quarter also declined with the going of the Hindus. According to Ovsen, these events occurred in the early 1800s.[18]

Origins of Darra-i-Nur Pashayi

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In Darra-i-Nur, the two most important descent groups are Soom, meaning hoof, and Shenganek, sheng meaning horn. According to Pashayi mythology, an unmarried woman had become pregnant and went into the mountains to give birth to a boy, subsequently abandoning the newborn under some leaves to hide her shame. A goat then discovered the boy, scraping the leaves away with their hoof, and raised the newborn, earning the name Soom. The story is repeated, except this time, the goat discovered the abandoned newborn with their horns, therefore earning the name Shenganek and becoming the ancestor of the Shenganek Pashayi.[22]

According to a work published by Jeffrey H.P Evans-von Krbek at the Department of Anthropology at the University of Durham in 1977, an observer known as Masson claimed the Pashayi people can be traced back to the Pasiani tribe, mentioned by Strabo as one of the Scythian tribes. However, Jeffrey states that Masson’s research in the 1830s was devalued by a lack of clarity.[23]

By the early 21st century, the Pashayi were often referred to as Kohistani,[7] and were Sunni Muslims,[4] while a minority are Nizari Ismaili Muslims. Pashayi people have deliberately been listed as Tajik by census takers and government agents. This is a result of the census takers being Tajik themselves, wanting to increase their own numbers for “consequent benefits”. Although, Pashayi-speaking Nizari Isma’ili refer to themselves as Tajik.[2]

Etymology

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There are several theories regarding the origin of the word Pashayi, with some claiming it is over 2,500 years old. In 1891, Henry Walter Bellew stated "Pashae, or Pashie are attributive plural forms, meaning 'of the Kingdom Padshahi'. The Pashayi are still found by that name in the Darai Nur District of Nangarhar Province, Bamyan and Laghman districts in the southern valleys.[24] However, other theories claim that Pashayi is derived from the words Baha Sha, Bahash and Bash which are words in the Pashayi languages. Others believe that the word comes from Psatha or Pishacha, meaning demon and carnivore. Others think that Pashayi is derived from Pashi, meaning “strong”, “sturdy” and “rock wall” in the language. The last theory claims that in ancient times, a king emerged from the Pashayi ethnic group, later being named after him as kings were referred to as Pasha or Padshāh. In the Rigveda, others claim that the Pashayi people were referred to as Alina, evident through the naming of Alishang and Alingar District, Alingar meaning “home of the Alina”.[25]

In the present, some Pashayi people refer to themselves as Degano (resident of the plain, additionally implying “indigenous” or “native”), Laghmani, Nuristani and Sha’ari.[2]

Culture

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The Pashayi engage in a mixed economy of agriculture and herding.[11] Common crops cultivated include rice, wheat, and corn. They also raise goats, cattle, and sheep.[4] It has been noted that both the Pashayi, Nuristani people and other Dardic groups share a fascination with the goat, which might connote to pre-Islamic worship of the animal, or a goat-like deity.[26] They also hold meetings known as marat to resolve issues, which has similarities to the Pashtun Jirga, where Pashayi elders are also present and lead the discussions.[27] The Pashayi people additionally perform a dance where young people of all genders gather in a circle, hold each other by their shoulders and begin singing songs. This is performed at weddings or during celebrations, and lasts for 20–25 minutes.

Flag of the Pashayi people, sighted in Afghanistan and parts of Northern Pakistan

Notable individuals

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See also

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References

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  1. ^ "What Languages do People Speak in Afghanistan?". worldpopulationreview.com.
  2. ^ a b c d Lehr, Rachel (2014). A Descriptive Grammar of Pashai: The Language and Speech Community of Darrai Nur (PDF). University of Chicago, Division of the Humanities, Department of Linguistics. ISBN 978-1-321-22417-7.
  3. ^ a b "The Pashayi of Afghanistan". Bethany World Prayer Center. 1997. Retrieved 11 April 2019. Before their conversion to Islam, the Pashayi followed a religion that was probably a corrupt form of Hinduism and Buddhism. Today, they are Sunni (orthodox) Muslims of the Hanafite sect.
  4. ^ a b c d e West, Barbara A. (2010). Encyclopedia of the Peoples of Asia and Oceania. Infobase Publishing. p. 646. ISBN 978-1-4381-1913-7.
  5. ^ Minahan, James B. (10 February 2014). Ethnic Groups of North, East, and Central Asia: An Encyclopedia. ABC-CLIO. p. 217. ISBN 9781610690188. Historically, north and east Afghanistan was considered part of the Indian cultural and religious sphere. Early accounts of the region mention the Pashayi as living in a region producing rice and sugarcane, with many wooded areas. Many of the people of the region were Buddhists, though small groups of Hindus and others with tribal religions were noted.
  6. ^ Ovesen, Jan (1984). "On the Cultural Heritage of the Pashai". Anthropos. 79 (4/6): 397–407. ISSN 0257-9774. JSTOR 40461864.
  7. ^ a b c Pashai, Ethnic identity in Afghanistan, on nps.edu
  8. ^ Ovesen, Jan (1984). "On the Cultural Heritage of the Pashai". Anthropos. 79 (4/6): 397–407. ISSN 0257-9774. JSTOR 40461864.
  9. ^ https://theswissbay.ch/pdf/Books/Linguistics/Mega%20linguistics%20pack/Indo-European/Indo-Aryan/Pashai%2C%20A%20Descriptive%20Grammar%20of%20%28Lehr%29.pdf [bare URL PDF]
  10. ^ Minahan, James B. (10 February 2014). Ethnic Groups of North, East, and Central Asia: An Encyclopedia. ABC-CLIO. p. 217. ISBN 9781610690188. Historically, north and east Afghanistan was considered part of the Indian cultural and religious sphere. Early accounts of the region mention the Pashayi as living in a region producing rice and sugarcane, with many wooded areas. Many of the people of the region were Buddhists, though small groups of Hindus and others with tribal religions were noted.
  11. ^ a b Weekes, Richard V. (1984). Muslim peoples: a world ethnographic survey. Greenwood Publishing Group. p. 601. ISBN 9780313233920.
  12. ^ Khanam, R. (2005). Encyclopaedic ethnography of Middle-East and Central Asia. Global Vision Publishing House. p. 631. ISBN 9788182200654.
  13. ^ The state and tribe in Afghanistan in the nineteenth century:The reign of Amir Dost Muhammad Khan: pp 161
  14. ^ https://theswissbay.ch/pdf/Books/Linguistics/Mega%20linguistics%20pack/Indo-European/Indo-Aryan/Pashai%2C%20A%20Descriptive%20Grammar%20of%20%28Lehr%29.pdf [bare URL PDF]
  15. ^ Ovesen, Jan (1984). "On the Cultural Heritage of the Pashai". Anthropos. 79 (4/6): 397–407. ISSN 0257-9774. JSTOR 40461864.
  16. ^ a b C. E. Bosworth; E. Van Donzel; Bernard Lewis; Charles Pellat (eds.). The Encyclopaedia of Islam, Volume IV. Brill. p. 409.
  17. ^ a b C. E. Bosworth. "Ğihād in Afghanistan and Muslim India". Israel Oriental Studies. 10. Tel Aviv University: 153.
  18. ^ a b Alberto M. Cacopardo, Augusto S. Cacopardo. Gates of Peristan: history, religion and society in the Hindu Kush. Istituto Italiano per l'Africa e l'Oriente. p. 32.
  19. ^ Lehr, Rachel (2014). A Descriptive Grammar of Pashai: The Language and Speech of a Community of Darrai Nur (Thesis). University of Chicago. p. 29.
  20. ^ Ovesen, Jan (1984). "On the Cultural Heritage of the Pashai". Anthropos. 79 (4/6): 397–407. ISSN 0257-9774. JSTOR 40461864.
  21. ^ Ovesen, Jan (1984). "On the Cultural Heritage of the Pashai". Anthropos. 79 (4/6): 397–407. ISSN 0257-9774. JSTOR 40461864.
  22. ^ Lehr, Rachel (2014). A Descriptive Grammar of the Pashai. University of Chicago.
  23. ^ Evans-Von Krbek, Jeffrey Hewitt Pollitt (1977). The Social Structure and Organization of A Pakhto Speaking Community in Afghanistan (Doctoral thesis). Durham University.
  24. ^ Henry Walter Bellew An Inquiry into the Ethnography of Afghanistan; p. 143
  25. ^ Kulmani, Mohammad Zahir (2010). "PASHAI: Historical Background of the Pashai People in Afghanistan". پشه یی PASHAI. Retrieved 2024-08-09.
  26. ^ Ovesen, Jan (1984). "On the Cultural Heritage of the Pashai". Anthropos. 79 (4/6): 397–407. ISSN 0257-9774. JSTOR 40461864.
  27. ^ "زندگی زبانها ۴: زبان پشه ای". BBC News فارسی (in Persian). 2008-12-01. Retrieved 2024-03-15.
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