Pamiris
Religion | |
---|---|
Mainly Islam
(predominantly Nizari Isma'ili Shia Islam, minority Sunni Islam) | |
Related ethnic groups | |
Other Iranian peoples |
The Pamiris
History
Antiquity
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
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
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
The spread of
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.
Dīn-i Panjtanī
During the concealment period (
Language
The Pamiris linguistically vary into the
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
- Urdu: پامیری
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: ISBN 5892822915.
- Davlatshoev, Suhrobsho (2006). The formation and consolidation of Pamiri ethnic identity in Tajikistan. Middle East Technical University.
- 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. ISBN 978-1-934043-97-4.
- Daftary, Farhad, ed. (2011). A Modern History of the Ismailis: Continuity and Change in a Muslim Community. 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.). ISBN 9781138575615.
- Каландаров, Тохир (2014). "Памирские народы". Большая российская энциклопедия (in Russian). Москва. pp. 178–179.
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: 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". 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). 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. ISSN 1306-8253.