| |
Social Setup > Palasi
arts and crafts |
|
| Artisans
of Palas Valley |
There are also many traditional occupational groups dwelling
in Palas valley for centuries. They are performing different
type of tasks. These groups have no share in the local natural
resources or income from such sources. However, customary
law gives them certain provisions and protection. These
boundaries are fixed and no one can change them. Here, I
would discuss each group in detail. Their main categories
are as following:
|
| Gujars |
| Among all the
above mentioned categories, Gujars are the most significant
due to their population size and their deep rooted interrelationship
with the local people[1]. They speak Gujjri. Their main livelihood
consist of goat raring; sometimes they also look after the others
goats as well. The Gujars who are living in Palas for a long
period/from generations, have a traditional right to have an
access of grazing pastures during summer. The outsider Gujar
has to pay; but in most cases, outsiders are not allowed to
bring their livestock to the pastures.
During winter, Gujjars come to oak forest Bando for grazing
their livestock. At present, before allowing an access to
individual Gujjar family, the "price" is fixe between
the family and concerned Palasi owner and Gujjar familie.
The rate is mainly depended upon (i) the size of the livestock;
(ii) and area of the oak forest. The usual period for winter
season is December to April. The charges vary and ranges between
Rs.2,500 to 3,000 for a flock of 150 goats. However, it is
interesting to note that before the present arrangements,
the concerned Gujjar family was bound to stay 10 to 15 days
in the agriculture fields of concerned Kohistani family while
coming from and going back to the summer pastures. They stay
was for the purpose of providing manure to the fields. There
was no cash payment for using the oak forest. However, there
were certain limitations as well. In case of NOT staying,
the concerned Gujjar family was bound to pay Qalang (tax).
It was also possible to differ the amount of tax for a certain
period. The Gujjar who becomes in debt through this way is
called Bandokho. The creditor cannot ask for free labour from
such Gujjar or any other favour. However, if the debt is re-paid,
then the Gujjar family can change their concerned Kohistani
family which is known as Naaik.
|
| Kandri |
| If an oak forest
is owned by an individual Kohistani family, then the Gujjar
family who rents it for the season is called the Kandri of the
owner. It means a person who stays in the area. For easy understanding
we can say the Gujjar family as a lease holder. There are also
other two types of such lease holders. They can belong to either
local or any traditional occupation group. These are: (i) the
family or a person who stays during winter season in a house
of the owner for protection and clean the snow from roofs or
looks after the livestock of the local family. The wages for
this task is 7 Khalas (7 X 50 kg. = 350 kg.) of maize. The rate
is fixed in whole the valley of Palas. However, on the basis
of personal relations, some variation can also occur. (ii) the
person who stays in the house of a local person but the livestock
is not in the house and he cleans snow from the roof. He is
not entitled for any reward in kind; but the owner arranges
grass for the livestock of his lease holder for 5 months (probably
the months, when the person stays in his house???). If the owner
has no grass, then he is responsible for its arrangement or
sometime the grass is less than the required, in that case cash
amount may also be given. |
| Dekaan |
According to the
informants, the Dekaan system was more prevalent in Palas than
it is at present. The main reason, they attributed, was the
less opportunities of wage labour or any other type of labour
from which livelihood could be possible. They told that though
Dekaan are existing now a days, but a difference has come in
their compensation and obligations. At present, (i) a Dekaan
who cultivates the agriculture land of local people, is responsible
all the related tasks. For instance, ploughing, building little
walls around the fields, sowing, ripping, and so on. In the
return of all this labour, he is entitled to receive 1/4 of
the total yield of the crop while seed in-put and oxen are provided
by the owner. In other case, (ii), if a Dekaan wants to retain
1/2 share of the yield, then he has to provide/arrange either
bullocks for ploughing or seeds for the crop. Moreover, he is
responsible to provide 1/2 of the fertilizer, and in threshing,
he would pay/bear the half expenses/load of food given to the
people who come on Hashar (co-operative labour; which is given
free of cost. However, the beneficiary is responsible to provide
food to the participants of Hashar). If there is any fruit tree
on the land of cultivation, then the Dhakkan is also entitled
to received half of its yield. The raw maize flowers are also
allowed to eat for the children of Dhakkan. The grass in the
crop is 100% owned by the owner of the land.
|
| Payaalo |
| There are two customary
rule for deciding about the status of shepherd in Palas valley.
These rules are based upon the familial background of the shepherd.
That is, if he is alone, serving his Kohistani, or with his
whole family. In these two instances, the payment and mode of
payment are different.
If a shepherd is himself serving his Kohistani patron family,
then he is given Rs.3,000 per annum, daily food, 2 pair of
cloths (usually old), a coat, a pair of trousers, Bonain (under-garment),
and 2 pair of plastic boots. The duration of work fixed in
accordance with the season, and contract remain valid from
one spring to the other.
On the other hand, in case of family, the contract also
remains from one spring to the other. The work of family mainly
include goat grazing. The contract is renewable. The use of
force from Kohistanis for renewal of contract is totally absent
and it mainly depends upon the desire of the concerned Gujjar
family to decide whether they are staying for another year,
or leaving for another destination or Kohistani family.
The annual remuneration package for whole the Gujjar family
contains: 9 Khalas (50 X 9=450 Kg.) of maize, milk of 15 goats
from May to November, remaining milk of all the goats which
is left over from their kids from December to April, 2 pair
of cloths, a coat, a pair of trouser, 2 pair of Plastic boat
(these things are only for shepherd), house/ accommodation
provision for the Gujjar family during winter, and the patron
Kohistani family is responsible for protection of life, property,
and honour of their clint Gujjar family.
The duties of shepherd are diversified. However, one regularity
may be found. That is, all the activities are directly or
indirectly related with the care of goats. Therefore, any
task related with this objective is the duty of shepherd.
At present, a shepherd/ or his family is performing these
duties: to graze the goats' flock, to bring green leaves during
winter, to give salt, to care, to clean the goat shed and
repair of its roof, and look after the kids (it is usually
done by Gujjar women and children). If the flock is "big"
(how many number of goats???), then the owner Kohistani also
shares work burden (the spheres of burden sharing are not
mentioned ????).
The relationship between Kohistani and Gujjar families are
very important to understand for an in-depth and holistic
picture of Palas social organization. I am of the opinion
that these relations are multiple and it would be a futile
exercise, if we start to document each and every observable
relation. Instead, I purpose that the regularities of the
dynamic relation between Kohistani and Gujjar are important
to understand. On the basis of my observation and cultural
background, I may confidently purpose that the relationship
between these two parties is based upon mutual dependency.
The Kohistanis are dependent upon the Gujjars for maintaining
a big flock of goats, and the livelihood & social survival
of Gujjars are dependent upon the prestige and power of Kohistanis.
(Powerful Kohistanis===>a large number of goats===>Due
to Gujjars===>a large number of goats===>Powerful Palasis).
Historical relation between two the groups are in circular
form and this cycle is in the process of deterioration mainly
due to introduction of cash/market economy in the area. The
"Power" package now also contains, an element of
cash and Kohistanis are not able to meet with this demand.
Market economy has made all of them "poor", by placing
Gujjars at the bottom line. I view the forest logging by the
Kohistanis as a strategy not only to meet with the demands
of cash in day to day usage, but to also maintain their power
base in the area. I suggest that Gujjars, if provided alternative
livelihood, would trigger a chain of social change with immense
momentum. To control the momentum and make it less dereistic
for Kohistanis, fully integrative efforts are needed. Please,
also see Barth's hypothesis for a "natural" equilibrium
of livestock due to its close relation with availability of
person labour.
The Gujars are depended upon Kohistanis for aid and loan.
If any one from shepherd family fells ill, then the patron
family is responsible to take the flock for grazing, or to
take the ill person to the doctor or hakim. Moreover the family
is also responsible for to arrange money for the treatment,
which is treated as a loan.
The Kohistani family is also bound to defend the Gujjar family
and does not allow any body to harm them but many time has
been observed that this traditional rule is much week.
The personal work of Kohistani family is excluded from the
work scope of a Gujjar family. Kohistani family cannot ask
from a Gujjar man, or any of member of his family, to do a
certain task for them which is related with their personal
domain (Iftikhar: here, I think, it would enhance the value
of analysis, if a rough sketch of personal work boundaries
is drawn by giving precise details of works which are considered
to be personal). If the family does not look after goats appropriately,
then the owner family also pressurize it (how, please mention
the strategies adopted by Kohistanis for pressurizing).
If a goat is about to die due to any reason, then it is
the Gujjar family has a lawful right to slaughter it. If the
owner is living nearby, then the "four band" (i.e.
feet & thigh) are given to the owner and remaining goat
is the property of Gujjar. If the owner is far away (if the
perception of near and far are explained, then the description
would become more comprehensive), then the Gujjar family can
retain all the meat. However, the family is bound to provide
a "sound" reason of death/slaughter and prove of
the slaughtering. Usually, the skin is retained by the Gujjar
family, who shows it to the owner in their next immediate
meeting. In case of failure to prove either reason or slaughtering,
the Gujjar family is bound to pay for the amount of goat/s
|
| Gobaan |
The literal meanings
of the word is "Nokar" (servant, domestic worker,
etc.). The term refers to a person or a family who permanently
lives with any Kohistani family and looks after the livestock,
house, and work for them. The authentic information about the
returns for a such family or person are not available.
|
| Sarkhalian |
| They belong to
the Pathan race or we can say that they are Swati Pathan. Baiscly
they belong to the Swat area. During 1700 Century they migrated
from Swat to Bafa (Hazara) area and then came to Palas area.
They have no their own land in the Palas area. They are
devided among many Khels of the two mager groups (Darma &
Khok mankh). Half Sarkhalis live in Massi village and other
in Ghamri area (between Kunsher and Jalkot).
Traditionaly they are responsible to carry arms and food
for Palasi fighters if their is any war between Palasis and
outer people like Allai wal or Kolai people. They are also
risponsible to carring local massage one to other village
or valley.
|
| Akhri |
| The duties of a
Akhar include basically manufacturing and maintenance of agricultural
implementations. These are: plough, skale, axe, Kassi (English
word:probably South Asian Spade???), etc. In addition to these,
he also makes supporting pillars for roof, Bardala (??), door,
Hamchoor (??), wooden spade, Aarlie (??), Akhor (??), and Madhani,
etc. He also makes a wooden fence for the grave.
The wages of these above mentioned tasks are different and
depends upon the nature of work. For instance, the Lohaar
becomes eligible to claim 50 kg. of maize, if he makes one
pair of yoke or plough, if any farmer wants to add a provision
of another bullock in the yoke, then the additional work will
be done at the rate of 25 kg. of maize per task.
If someone does not hold a pair of oxen, and he takes the
services only for making of agricultural implementations,
mentioned above, then he would give only 5 Ori maize. In addition
to these returns, the lohaar also has claims over the butter
of one day in summer.
The patron of Lohaar may be a whole tribe or any khel. The
lohaar cannot work without the consent of their parton, but
usually they enjoy liberty.
The following mentioned things are not included in the package
and their wages have to be paid separately:
1. A grind stone for water mill (Wages Rs.800-900)
2. Pot of water mill in which grains are kept (Wages Rs.60-80)
3. Cheel (another par of water mill) (Wages Rs.40-60)
4. The Dabbor (??) of house (Wages Rs.80) and its repair
(Rs.40)
5. Granaries are made upon the size and per khala costs
Rs.100
6. The cot (ordinary=Rs.4, leather=Rs.10), stairs for Rs.2.
However, they are only responsible to complete the wooden
work.
|
|
|
