Pamiris
Religion | |
---|---|
Mainly Islam
(predominantly Nizari Isma'ili Shia Islam, minority Sunni Islam) | |
Related ethnic groups | |
Other Iranian peoples |
The Pamiris
History
Antiquity
The origin of the Pamiris is attributed to the expansion of the nomadic
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.[7] In the 12th century, Badakhshan was annexed to the Ghurid state.[8] 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.[9][10]
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 1991, after the fall of the Union of Soviet Socialist Republics (USSR), GBAO remained part of the newly independent country of Tajikistan.[11]
On 4 March 1991 the Pamiri organisation La'li Badakhshan (lit. 'Ruby of Badakhshan') was formed in Dushanbe.[15][16][17] 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.[15][17] The backbone of the organisation were students of higher educational institutions of the capital and Pamiri youth living in the Tajik capital.[16] 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.[15]
Another Pamiri organisation Nosiri Khusrav was established in Dushanbe, which, according to its programme, dealt exclusively with religious issues.[16]
Identity
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.
Religion
Zoroastrianism spread in the Pamirs from the end of the 1st millennium BC (in Shughnan and Wakhan Zoroastrian temples were active until the late Middle Ages).
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.[20]
The spread of Isma'ilism is associated with the stay in the Pamirs of Nasir Khusraw (d. 1088), the Ḥujjat of Khorasan, who was hiding from Sunni fanaticism in Shughnan.[6][21][22] As 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.[23] 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.[21][24] 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.[22]
During the concealment period (
Language
Among modern Iranian languages those spoken in the Pamirs belong to the same group as the ancient languages of the Saka, and some are perhaps directly descended from the dialects of antiquity.
Although Pamiri languages belong to the same group of eastern-Iranian languages they exclude common understanding among themselves.[31] Tajik language, called as forsi (Persian) by Pamiris, was used for communication as between them and with neighboring peoples as well.[31][33][34]
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 Каландаров 2014.
- ^ Davlatshoev 2006, pp. 37–8.
- ^ Nourmamadchoev 2014, p. 40.
- ^ Davlatshoev 2006, p. 38.
- ^ a b c Iloliev 2022, p. 47.
- ^ a b c Nourmamadchoev 2014, p. 36.
- ^ Daudov, Shorokhov & Andreev 2018, p. 804.
- ^ Straub 2014, p. 177.
- ^ Daudov, Shorokhov & Andreev 2018, p. 805.
- ^ a b c Straub 2014, p. 179.
- ^ a b c Худоёров 2011, p. 79.
- ^ a b Kılavuz 2014, p. 88.
- ^ Davlatshoev 2006, p. 102.
- ^ Dagiev 2018, p. 23.
- ^ Iloliev 2008, p. 29.
- ^ a b Nourmamadchoev 2014, p. 147.
- ^ a b Daftary 2007, p. 207.
- ^ Davlatshoev 2006, p. 50.
- ^ Davlatshoev 2006, pp. 44, 48.
- ^ Iloliev 2008, p. 41.
- ^ Davlatshoev 2006, p. 47.
- ^ Nourmamadchoev 2014, p. 124.
- ^ Iloliev 2008, pp. 36, 41–42.
- ^ Nourmamadchoev 2014, pp. 24, 124.
- ^ a b Steblin-Kamenski 1990.
- ^ a b c Davlatshoev 2006, p. 51.
- ^ Sims-Williams 1996.
- ^ Моногарова 1965, p. 27.
- ^ Nourmamadchoev 2014, p. 37, 38.
Sources
- Моногарова, Л. Ф. (1965). Современные этнические процессы на Западном Памире (in Russian). Советская этнография.
- Steblin-Kamenski, Ivan 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.
- 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.
- 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) - 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.