Balti people

ethnic group
group=Balti


poptime=300,000
popplace=Baltistan (Pakistan) (Kargil, Jammu & Kashmir)
rels=Shi'a Islam,
langs=Balti
related=Burig, Dards, Ladakhis, Tibetans

The Balti are a people of Tibetan descent with some Dardic admixture whose population of 300,000 is found in northern Pakistan as well as scattered around in numerous "colonies" in the country's major urban centres such as Lahore, Karachi and Islamabad/Rawalpindi; a smaller number of Baltis live across the line of control in the Kargil and Leh districts of Ladakh, a region in Indian-controlled Jammu & Kashmir. The Balti language belongs to the Tibetan language family and is a sub-dialect of Ladakhi. ["Balti grammar", by A. F. C. Read. London:The Royal Asiatic society, 1934.] Balti, Ladakhi and Burig are mutually intelligible.

History

Tibetan Khampa and Dardic tribes came to Baltistan (called Baltiyul by locals) prior to civilisation, and these groups eventually settled down, creating the Balti people. It was believed that the Balti people came under the Sphere of influence from the kingdom of Zhang Zhung.

The modern world Balti people, however, are not all from Tibetan stock. With the passage of time, many other tribes namely, Shins, Yashkuns (Dardic people), Kashmiris (called Khache in local language), Arabs (mostly Sayeds), Persian (Sufis) and Turks (especially Uygurs from central Asia) made their enroads to Baltistan and gradually merged with the local population. After second or third generation they became Baltis. Today, in Skardu, the capital of Baltistan region of Pakistan, the most hardened Baltis are outsiders namely Kashmiris or Dard tribes.

Baltistan came under the control of the Tibetan king Songtsen Gampo in the 7th century. Under Tibetan cultural influence, the Bön and Animist Baltis began to adopt Tibetan Buddhism from Indian Buddhism. Religious artefacts such as the Gompas and Chörtens were erected, and Lamas played an important role in the lives of the Baltis.

Islam was first introduced to the Balti people in the 16th century with the conversion of the Balti prince Gyalbu Rinchen, although mass conversions did not take place until the reign of the ninth Maqpon King Gotacho Senge. It was not until the reign of the 15th Maqpon king Ali Sher Khan Anchan did the Balti people look forward to expand their territory and fostering relationships with the Mughal emperors.

With the decline of power of Central Tibet during the 11th century, the Balti people came under the control of the Shagari, Rmakpon and Namgyal royal families, and fostered a close relationship with Ladakh in the east. Similar linguistic and cultural characteristics of Baltiyul and Ladakh helped in forging an administrative unit that existed until 1948 when Balties revolted against the Dogras and joined Pakistan. The Dogra Maharajas of Jammu kept the administrative unit intact and converted it into a province called Ladakh Wazarat (a province composed of Baltistan, central Ladakh, Purik, Zanskar and Changthang areas). Skardo, capital of Baltiyul became the winter capital of province while Leh, capital of Central Ladakh became the summer capital. The province was divided into three districts namely Skardo, Leh and Kargil.

Culture

Centuries of Tibetan, Islamic and Indian influence have shaped the Balti culture into its modern form. Islam plays an important role in Balti culture.

Tibetan infuence can be seen in its architecture, where houses with flat roof painted white and sloping inwards are built, and the most notable artifacts of the Balti/Ladakhi architecture include Kharpoche in Skardo, Khapulo Khar in Khapulo, Chakchan and Shigar Khanqah and Baltit fort of Hunza. Like the Ladakhi Muslim architectures, older mosques show a mix of Iranian and Tibetan architecture, although strong Iranian and modern influences can be seen in the newer mosques.

Little remains of the pre-Islamic Buddhist culture of Baltistan, largely destroyed and supplaced by the dominant Punjabi and Iranian culture which arrived with Islam; this can be evidenced in the near-extinction of traditional Balti festivals such as Mephang, Mindok Ltadmo and Srup Lha. Folk literature such as those of Lha Kesar and works of Ali Sher Khan Anchan prevail among the Balti literature, which has experienced a revival in recent years.

Although climatic conditions are harsh and inhospitable, the village people of Baltistan are among the most friendly and hospitable of mountain peoples in Pakistan. Evolved out of 106 years of slavery under the Dogra rulers and innumerable decades under local despotic Rajas, the predominant population of today’s Baltistan is religiously and ethnically homogeneous.

Baltistan is proud of her thousands of years of rich civilization. Her architecture, costumes, cuisines, festivals, dances, language, script and epics make her unique among her neighbors, especially within the contemporary Northern Areas. The local culture is a blend of that of Ladakhi and Islamic rituals. Since partition, the residents of Baltistan have remained essentially people of Baltistan’s soil. They are devout Muslims, and in effect including two generations borne since the annexation and occupation of Baltistan by india have never distanced themselves from the cultural and linguistic ties to what ninety percent of the Baltis regard as Ladakhi cultural and linguistic heritage.

Of late, modern Balti scholars such as Ghulam Hassan Lobsang, Ghulam Hassan Hasni, Syed Abbas Kazmi and Mohammad Senge Tshering Hasnain have contributed greatly to the re-discovery of the Balti culture. Plans for the excavation of an ancient monastery and the preservation of the Buddha rock are planned, as the Balti go through a process of merging their culture with those of their brethren in Ladakh.

Recently a book (Balti Tamlo) has been produced by Ghulam Hassan Hasni that contains 900 Balti/Ladakhi proverbs, idioms and expressions. Further, books have been written by authors including Hassan Lobsang on local Bon traditions and pre-Buddhist Baltiyul.

Lifestyle

Sandwiched between the Karakoram, the Himalayan and Ladakh mountain ranges, the Baltistan region is highly valued for its strategic geo-political location. Its trade routes in the past have served as economic lifelines for the inhabitants of this region, who bartered goods while visiting East Turkestan (Sinkiang), China, Central Asia, the Indian Sub-continent, Central Tibet and beyond. Today, the region is sandwiched between three nuclear powers of Asia: China in the north, India in the east and south, and Pakistan in west.

Baltistan contains some of the highest mountains and longest glaciers in the world. Further, the rivers and streams have formed numerous valleys over the course of time, which are inhabited and cultivated by the residents. Innumerable rivers and rivulets including Shyok, Siachen, Saltoro, Suru, Shingo and Shigar rivers, augment the mighty Indus River, which after bisecting Baltistan enters Gilgit. Glacial lakes are abundant in Baltistan and are of high touristic value. Baltistan possesses approximately fifty peaks with heights of more than convert|20000|ft|m above sea level. Mighty K2 - the second highest peak in the world at 8,611 meters in height – is situated here, overlooking the Shigar valley. The glaciers - the longest in the world outside the Polar Regions, reaching to a length of 90 kilometers – surround Baltistan in the north and west directions, separating her from China and Gilgit.

Baltistan has four seasons; a short spring, summer and autumn, with a longer winter. As winters approach, temperatures drop to –25 degrees Celsius in the residential villages and towns. Rainfall is less than 300 millimeters per annum as the region falls outside the monsoon zone. Vegetation is scarce in Baltistan and found only in areas fed by streams and rivulets. The Deosai Plains, also called Byarsa in Balti, around 5,400 square kilometers of sheer plateau at an elevation of convert|14000|ft|m from sea level, are a refuge for the most endangered wildlife species both flora and fauna, including the magnificent snow leopard.

Skardo, the urban capital of Baltistan, is located at convert|7400|ft|m above sea level. Formerly the capital of the Rajas of Skardo, it is the widest valley in the whole of Karakoram mountain belt, and is the site of the longest airplane runway at such an elevation.

Several historical trade routes under utilization by Baltis for thousands of years open towards Leh, Kargil, Srinagar, Simla, Manali, Yarkand (to China through Karakoram Pass of Pakistan), and Tibet. However since the war between Pakistan and India in 1971, the local population hasn’t been able to access the trading regions in the east and north, which has had a significant impact on the local economy.

Subsequent political events in Pakistan and the severe government policies have minimized the opportunities for infrastructure development. Baltistan has remained one of the most poverty stricken areas in Pakistan. Subsidized supplies from other parts of the country are the only source of essential goods when the region is cut off for months due to avalanches and land slides affecting the only road linking Baltistan to rest of Pakistan. This road was only built in 1982, prior to which the only source of transportation to Baltistan (which has an area three times the size of the Kashmir Valley) was by air, and dependent on good weather.

The literacy ratio in Baltistan was very low, approximately 20 percent for males and 3 percent for females. In valleys like Basha, Braldo etc. female literacy was almost non-existent. Health facilities are severely limited and joblessness has compelled many to leave the region over the years. With the construction of the highway along the Indus river and its linkage with the Karakuram Highway has opened up this area and progess during the last twenty years has been rapid and visible. Aga Khan Rural Support Ptogramme (AKRSP) and Marafie Foundation has played a major role in progress of this area. While AKRSP contributed in social mobilization, infrastructure development and agriculture, Marafie Foundation invested in edducation and health. AKRSP also acted as cataylist for birth of thousands of active community based organizations working in the area in variety of fields. In the field of education the role of Marafie Foundation is a success story. A recent survey by AKRSP shows that the male education today stands at 70% and that of female at 35%. All this has resulted in increase in the per capita income which is now almost at par with the national per capita icome.

Like the Ladakhis, the Balti are agriculturalists. However, being a mountainous region, availability of cultivable land is scarce. Subsistence farming and animal husbandry are the main sources of livelihood for the Baltis. They grow wheat, barley, millet and buckwheat, and raise goats and sheep for wool, and yaks for hair, meat, milk and skin. These animals are also traded for cash. Horticulture also forms a significant source of income for the Baltis. However, there is only an average of two acres of land per household available for cultivation. Security issues compel the villagers to store rations for both humans and animals, which is then utilized during the long winters. During the six or seven months of long winter, economic activities virtually cease to exist and people leave for Pakistan to seek job opportunities.

Balti staple cuisine includes Cha-phe (Tsampa), Ladakhi salt tea (Balti Cha), Marzan (cooked dough and yak butter); Thsodma (greens), Balay (Noodles cooked with meat), Thaltakh (Salty cake of refined flour mixed with eggs and butter) and Chuli-Chhu (apricot juice).Cereals are planted in late spring and at lands with elevations not above 2,500 m, particularly along the Indus (Sengge Chhu) and Shyok river.

During the years when it is relatively calm and peaceful, a modest number of tourists both local and international visit Baltistan, providing much needed financial support. The region lacks major industry. As permanent sources of job opportunities are lacking, thousands of people have left the region either temporarily or on a permanent basis to go to other parts of Pakistan and the Middle East.

The re-opening of roads eastwards linking Baltiyul with Ladakh and Kashmir would allow the local economy to improve and thousands of divided families of Ladakh and Baltistan to reunite. Per capita income, which is a quarter of national Pakistani average (US$ 120) may also increase as trade opportunities and tourism catch pace.Muhammad Yousuf Hussainabadi is also one of the great scholars of balti language, for the first time he renewed the old script of balti language. recently he has written a book on the history of Baltistan named "Tarikh-e-Baltistan".He has translated the Holy Quraan into balti.

Religion

History of Islam in Baltistan starts with arrival of Ameer Kabeer Syed Ali Hamadani (A legendary Sufi Saint of the Muslim History) from Iran during 15th Century A.D. He was followed by other Sufi legends afterwards, such as Shah Syed Muhammad Noorbaksh (no historical record of these visits exists). Soon the whole region converted to Noorbakshi order of Islamic Sufism. The core massage of Sufi Noorbakshism are: complete elimination of all evil desires and immoralities of human nature from one’s self; total submission of one’s wills before Allah (by following the Qur'an and Sunnah) and finally love and peace for the whole mankind. During the start of 19th century, however, the predominant population converted to other Islamic schools of thought such as Shias and Sunnis. Today, the Baltis are; Shia' denomination (80%), Sufi Noorbakshi (13%), Sunni sect (6%) and others 1%. Shias and Noorbakshis share many beliefs. Today, Noorbakshis are found in Baltistan and Ladakh regions of J&K, as well as a large number of Noorbakshis are native to Iran, Kurdistan and Central Asia.

Reverence to Hazrat Ali and 12 Imams is central to the Noorbakshi belief. For Noorbakshis, Hazrat Ali is the first Imam and supreme Wali of Allah. It is obligatory for a Noorbakshi to recite twice the following phrases in the prayer call (Adhan): "I witness that Ali (AS) is the Wali of Allah SWT; I witness that Ali (AS) is the Wali of Allah SWT". Also obligatory is reciting twice the following phrase in the Adhan: "Muhammad and Ali are the best of humans; Muhammad and Ali are the best of humans". The Kalima of Noorbakshis is very detailed and consist of witnessing the belief upon Allah, Muhammad, Imam Ali, Hazrat Fatima, Imam Hassan, Imam Hussain and their infallible progeny, thus making it different from Shia Kalima. Also, Noorbakshis believe that 12th Imam Mehdi is in Occultation and will appear along with Hazrat Issa before Qiyamat to eliminate injustice and bring the world back to the path of Allah Subhana Wa Ta'ala. For Noorbakshis, sufism is acquiring ma'arfa of Allah. Noorbakshis convene in Khankas and perform their religious rituals based on the practices of Imam Ali, who was the Leader of the most pious of all Arifeen. Noorbakshis perform Chilla and sit in Aitakaf for ZIKR. Name of Allah is recited repeatedly in the manner the Muhammed and our 12 Imams did. A 40-day Aitakaf is very common among pious Noorbakshis and children also join the rituals. However, the Noorbakshis believe that without expressing absolute love and Ishq for the family of Muhammad who are called Chaharda Masoomeen, Allah will not accept the prayers of Muslims. Ma'arafat of the 14 Infallibles is pivotal to the Noorbakshis, so that Allah becomes happy and accepts our prayers. The name of the 14 Infallibles are:

*Muhammad
*Hazrat Fatima bint Muhammad
*Imam Ali ibn Abu Talib
*Imam Hassan al Mujtaba
*Imam Hussain al Shaheed
*Imam Ali ibn Hussain al Sajjad al Zainul Abidin
*Imam Muhammad ibn Ali al Baqiral Uloom
*Imam Jafar ibn Muhammad al Sadiq
*Imam Musa ibn Jafar al Kazim (Babul Hawayyij)
*Imam Ali ibn Musa al Reza, Shahe Khurasan
*Imam Muhammad ibn Ali al Taqi al Jawwad
*Imam Ali ibn Muhammad al Naqi al Hadi
*Imam Hassan ibn Ali al Zaki al Askari
*Imam Muhammad ibn Hassan al Mehdi al Qayem

The 8th Imam Ali al Reza has special significance for the Noorbakshis. The Silsilahe Noorbakshia (lineage) which is part of the Kubrawi Sufism takes its roots from the 8th Imam and comes all the way to Hazrat Noorbaksh of Iran, who later migrated to Kashmir and converted the people of Ladakh and Baltistan. Most teachings of Nurbakshi Silsilah are taken from the prayer rituals and ZIKR of Imam Ali al Reza, however, prayers of Muhammad, Hazrat Fatima and all 12 Imams is recited by the pious Noorbakshis on daily basis.

During Muharram, Nurbakshis offer condolense to Muhammad by convening for Majalis, weeping on the martyrdom of Imam Hussain and beating their chests. Noha and Marsia are recited and weeping for the Imams and Ahlulbeyt is considered obligatory among Noorbakshis.

Although Noorbakshism is still practiced in Ladakh and Baltistan, however, they have lost connection with their other fellows in Iran, where Noorbakshis are in millions. If Noorbakshis of Baltistan do not establish links with Noorbakshis of Iran, then their religion will face influence from non-Noorbakshi elements.

In Baltistan, Noorbakshism has absorbed rituals and beliefs from other Sufi orders especially Naqshbandi silsilah. Among those Noorbakshis, reverence for the Chaharda Masoomeen (14 Infallibles) is somehow less expressed. Today, Noorbakshis are also residing in USA, Europe and Middle East. Dr Javed Noorbaksh resides in London and has followers in thousands. Dr Mehdi Noorbaksh is a well known writer from Iran who lives in USA. Dr Mohsin Noorbaksh is a high level Iranian diplomat.

For information on Shia, Ahlehadith and Sunnis (other sects practiced in Baltistan), pls refer to websites on these religions.

Local Muslims, who converted from Bon-po and Tibetan Buddhism still retain many traits of pre-Islamic Bon and Lamaist rituals, which makes Islam of Baltistan and Ladakh unique from other Muslim societies. Swastika (Yung drung) sign is considered auspicious and is carved on wooden planks that can be seen in historical mosques and Khankas. Showing respect to Lha and Lhu (Bon Gods) is customary during many village rituals.

The Balti, who converted to Islam from Tibetan Buddhism in the 16th century, regard congregation in the Mosques and Khankah as an important religious ritual. The Khankahs are a kind of typical training school of Noorbakshi Sufis which was introduced by the early Sufi saints arrived in the region. The Sufi students gain spiritual purity (tazkiah) through these trainings (meditations and contemplations) under well-practiced spiritual guides, who have already attained certain degree of spirituality. Mosques in Baltistan are mainly built in the Tibetan style, though several mosques constructed have wood-finish and decorations of Iranian origin which can also be seen in Ladakh and Kargil. On every Friday, the men folk would generally attend the prayers sometime a little after noon. All Muslims will fast in the day during the month of the Ramadan, and a celebration will be held at the end of the celebration.

Small pockets of Bön and Tibetan Buddhist believers that amounted up to 3000 people are found in Kharmang valley of Baltistan [http://www.ladakhtimes.com/balticontemporary.htm] and in West Kargil. East Ladakh (Leh district and Zanskar) are predominantly Buddhist.

Script

Brahmi was used for written Balti between the 5th to 6th century. However, with the introduction of the Tibetan script under king Khri Getsung-Brtan in the 727 AD, Balti literature flourished. It remained in use until the 16th century, when the Persian script replaced the Balti script. However, Persian script is not appropriate for Balti language as it restricts accurate pronunciation of the words due to deformation in writing form.

In contemporary Baltiyul, youth like Senge Thsering, Bakir Posingpa, Hassan Shesrab, Raza Tassawor, Zakir Shukur, Taki Akhunzada Namgyal, Nisar Ali Machulo and many others are trying to reintroduce Tibetan/Ladakhi script so that the richness of the Balti language could be promoted and restored. Today one can see many signboards on shops and offices in Tibetan script, a project started by Senge Thsering and Bakir Posingpa in year 2000.

Baltistan Cultural Foundation is an organization trying level best to promote the indigenous script Yige. A primer has been produced by BCF that will be introduced in private schools. Plans are to send Balti teachers to Nepal to learn Tibetan script that could be then taught in local Balti schools. Friends are requested to send funds to BCF in order to support the vital financial arrangements required in this regard.

Baltis of Kargil have also initiated school projects where Yige (Ladakhi/Tibetan) script is taught at primary level to local students. Muslims of Kargil and Baltistan have started showing enthusiasm in reviving the indigenous Tibetan script and enhancing cultural ties of Ladakh and Baltistan.

References

ee also

* Tibetan Muslims

External links

* [http://www.ptc.8k.com/skarduvalley.htm Skardu Valley]
* [http://www.ladakhtimes.com/balticontemporary.htm Ladakhtimes by Sengge Hussanan]