# Title Value Location Nature Age Risk Genesis Photo Video Voice of Community
01 Maasa (maa: fertile - sa: soil) Adaptation Kharmang Mehdiabad Product more than 500 years Low Maasa (fertile/agricultural land) is a mixture of different soils in the area. It is basically the combination of Shosa (greyish white), Massa (sand, silt), Shinajasa (reddish cream), Byangasa (white) along with Khaad (fertilizer). Locals believe that the land has remained fertile and similar in character from over 500 years. The agricultural fields throughout the village appear dark brown because of mixture of three soils, natural fertilizer and water.
02 Hltanos (boulder platform) Adaptation Kharmang Mehdiabad Practice / Product High This is large stone platform in the centre of the village Mehdiabad. It was used for extracting oil from apricot seeds. However, during offseason it was used as a communal spot for discussions on important matters of the community. Children now use this platform to play games with small stones. In present times the use of this stone platform is limited since the practice of oil extraction is almost diminished.
03 maple trees (shingal) Chinar tree Adaptation Kharmang Mehdiabad Product High Chinar tree - Shingal was the symbol of royalty and was affiliated with the Raja of that time. Only the Royal family was allowed to plant it so it was known as the Royal Trees. During the time of festivals and for making important announcements, Chinar tree was used as a focal point in the community by the Raja. It was also used as a crop collection point. In Mehdiabad the festivities of Mefung festival start from the Chinar tree.
04 Tipu Adaptation Kharmang Mehdiabad Product High Tipu, as the locals call it, is a grain storage house that was owned by the Raja. After the Raja's death the storage house is owned by the government now. It was used to collect the season's produce and store it for later use.
05 100 year old house Abandonment kharmang- mehdiabad Product 100 years old High The 100 year old vernacular house is built on the traditional architecture design and still stands at the central location in the community. Though it managed to withstand the test of times but presently due to lack of maintenance, it is in a deteriorating condition.
06 Gap Gygi Stagho Abandonment Kharmang Mehdiabad High It was the main and only entrance door for the clustered settlement of the Mehdiabad village. The wooden door was built to keep the village protected from intruders. In older times this wooden gate would be closed by the evening and everyone within the community had to be back home before the gate was closed. Once a protective barrier for the 4 tribes, the wooden door is no longer in use and only few remains of the asset can be seen.
07 Khangpeow Abandonment kharmango-mehdiabad Product Medium Mehdiabad comprised of 4 tribes namely Killzhong, Apochara, Mongrong, and Gongma that lived inside a residential complex that were closely clustered together. Within the residential cluster areas were assigned to each tribe. The vernacular design of the settlement kept it protected from the invaders, high speed winds and earthquakes. With the expansion of the population the clustered pattern is now disrupted and mud houses are being replaced by cement structures.
08 4 masjids Adaptation Kharmang Mehdiabad Product Medium Inside the original walled settlement of Mehdiabad there used to be 4 mosques dedicated for each tribe living within the settlement. These mosques were constructed at the 4 corners of the fort each for the 4 tribes namely Killzhong, Apochara, Mongrong, and Gongma. The original mosques were constructed with wood, soil and sand and have now been replaced by cement,steel sheets and wood after renovation.
09 Story based on supernatural beings Attachment Kharmang Mehdiabad Product High Walnut trees in the community are usually associated with supernatural beings. There are stories of phantom living on the walnut tree. Children and women were often instructed to stay away from the trees. These stories are vanishing with the passage of time.
10 No specific name/stupa carving 1 Abandonment kharmang-mehdiabad Product High Rock carvings can be found at Rzhong. This site is believed to be used by Buddhists for religious practices. Due to weathering and human vandalism, surface of the rock is slightly damaged and it will disappear within few year if not preserved.
11 Bodhiphha (Son of Buddha)/Buddha rock Abandonment Kharmang Mehdiabad Product High Locals call it Strinjamo (Female ogress). After the advent of Islam, religious clergy or mullas told people that this Buddha Sculpture is a Strinjamo and advised them to avoid this area. Since it was place of ogress, people were warned that if anyone visited the site this ogress will eat him/her. There were two more Buddha figures (Maitreya) where the Central Buddha is visible from top and bottom but the mid area is missing. The asset has experienced massive degradation during the past 40 years.
12 Drahmo Bogho (cold house) Adaptation Kharmang Mehdiabad Practice Medium This site was used by travelers for resting and by refugees as shelter in 1947-48 and 1965-72 wars. Local community used this site as a traditional refrigerator. Due to vandalism this asset is being damaged from inside.
13 Stupa carving 1 Adaptation Kharmang Mehdiabad Product High This site was used by Buddhists for religious practices during 7-8th century CE. During this time the whole population of the area was Buddhist and many Buddhist sites were built. It is not known how frequently this asset was used but size and design of stupa carvings suggesting that this site was used everyday for religious practices and was associated with Buddha rock and other stupa carvings. There is a chain of stupa carvings around Buddha carving and it seems that it was a monastery area. Stupa carvings were made for different people in different sides probably near their houses. There are two Tibetan Stupas on this boulder, deeply carved into the surface of the stone. Stupa on the left is in good condition and clearly visible while stupa on right is blurry and dim due to weathering and human vandalism. People made marks on this stupa and it is difficult to identify its architectural elements. People are unaware of importance of this cultural heritage and they are planting plants very near to it. It will cause fracture in stone and it will destroy the rock carvings completely.
14 Bodhiphha (Son of Buddha)/Buddha rock Adaptation Kharmang Mehdiabad Product High Buddha figure is on the top of the valley and it is surrounded by other stupa carvings and chain of rock shelters indicating that the site was regularly used by Buddhist monks and it was part of a monastery. Locals call it Strinjamo (Female ogress). After advent of Islam, religious clergy or mullas told people that this Buddha Sculpture is a Strinjamo and advised them to avoid this area. This was a fake story just to destroy the asset. Our respondent told us that the carvings were clear and in good condition about 40 years ago. Due to weathering and human vandalism, majority of the surface of the rock is badly damaged. Central Buddha is visible from top and bottom and center area is missing. There were two more Buddha (Maitreya) 40 year ago and now both are completely defaced. This site was probably a Buddhist monastery, and monks used rock shelters above Buddha carving for meditation. Buddha is in a standing position, one hand is hanging down and holding a flask. Second is on his chest and with his palm is open. This position is called as Abhaya Mudra which is symbol of protection.
15 Drehmo Bogho (cold house)/ Rock Shelter 1 Correlation Kharmang Mehdiabad Product Medium The rock shelter is located just above Buddha figure. There are total four to five rooms inside this rock shelter. The main hall or room is wide and long while the walls and roof of the big room are covered by a thick layer of fire smoke. This indicates use of fire at the site for a very long time.
16 rock shelter 2 Adaptation Kharmang Mehdiabad Product Medium These rock shelters are thought to be used by travellers along the route in olden days for resting during stopovers.
17 rock shelter 3 Adaptation Kharmang Mehdiabad Product Medium
18 rock shelter 4 Adaptation Kharmang Mehdiabad Product Medium
19 Stupa carving 2 Adaptation Kharmang Mehdiabad Product Medium `There are three stupas in Tibetan style known as "Chorten". Due to weathering and vegetation cover, the lower parts of stupas are missing and probably small part of the boulder is buried under the soil.`
20 rock shelter 5 and rock painting_ Stupa 3 Adaptation Kharmang Mehdiabad Product Medium It is thought to be used by Buddhists
21 rock shelter 6 Adaptation Kharmang Mehdiabad Product Medium Used by travellers along the ancient route as resting places.
22 stupa carving 4 Adaptation Kharmang Mehdiabad Product High The Tibetan stupa is carved with a Swastika. Hands of Swastika are in clockwise direction. While the color of the stupa is light and seems recent while color of Swastika is brown indicating that these two carvings were made in different time period.
23 Animal carvings 1 Abandonment Kharmang Mehdiabad Product High The original use of this site is not known precisely but majority of the rock carvings were made along ancient routes. It may have been used for travelers for temporary stay. The stone surface is exposed to weathering and slightly removed from one side. This has defaced an animal carving, while in the middle portions, broken fragments can be seen due to illegal digging. Animal carvings are found all over Gilgit-Baltistan. These carvings were made by pilgrims, traders, and travelers who passed all through this region. Some carvings were also made by locals. These carvings show people's affiliation with animals and their importance for survival in the prehistoric times. Majority of the animal carvings have Ibex and Markhor, indicating their abundance in the region during those times.
24 Animal carvings 2 Abandonment Kharmang Mehdiabad Product High
25 Animal carvings 3 Abandonment Kharmang Mehdiabad Product High
26 Animal carvings 4 Abandonment Kharmang Mehdiabad Product High
27 Stupa carving 5 (parikutta area) Adaptation Kharmang Mehdiabad Product High There are five to six stupa carvings in a row with carvings of animals and human figures. Presence of many rock carvings in one place suggest that this place was either part of an ancient route or it was a residential area. Many potshreds were scattered on the surface while the rock carvings were either disturbed or their texture faded. One of the stupas has already been destroyed with half of the structure missing. Some carvings have black color while others have light color. Light color carvings are later additions overlapping few old carvings. Illegal digging/weathering and excavation in the area has damaged the site.
28 Pottery Abandonment Kharmang Mehdiabad Practice High Pottery skill in the area was associated with the migrants from Kashmir who came to this area along with the Raja. This skill was primarily attributed to the male members of the community who would prepare the clay by mixing Shinjaksa (wet mud), then place it in a mold and beat it lightly with a wooden spoon. After this it was used to make different items like pots, toy cars and kitchen sets which were then baked in a wooden structure for half an hour. Over the past 30 years, pottery has lost its importance and is now replaced by commercial products/plastic.
29 Thami mosque Attachment Kharmang Sermik Product 400 years old High Sacred for the Noor Bakhsh Sofia religious group. These are followers of Syed M. Noor Bakhsh and Syed Ali Hamdani. Intricately crafted wood of Kashmiri origin forms the distinct features of the Thami mosque. The structure holds its distinct identity but is currently undergoing deteroiration due to changing climatic conditions. This mosque has been built from the leftover wood that was leftover of the Kharmang Palace. The crafted wooden pieces came from Kashmir and when these were assembled to build a mosque at Kharmang these couldn't fit due to some supernatural phenomenon stopping the wood from getting assembled. The Raja of Kharmang then ordered to throw these pieces into the river to flow downstream. When the wood arrived at Sermik, it stopped at the current Thami masjid site and got assembled. These pieces were taken back to Kharmang to built a mosque there but the same phenomena happened. Hence it was decided to build a mosque at Sermik now called the Thami mosque.
30 Musalla sharif Attachment Kharmang Sermik Product No risk Saint Ali Raza was an eminent Islamic preacher at the Keris mosque. Keris is a village located opposite to Sermic village across the river. The saint left Keris village on observing the disinterest of the people in his teachings. While crossing the river he requested the ferryman to carry him across the river but he refused. Upon this refusal, he spread his own prayer mat on the river waters and crossed the river. He arrived at the Musalla Sharif Mount. Later it became his permanent abode for praying and hence an imprint of his prostration was formed on the rock and preserved later as a sacred site.
31 Astana Attachment Kharmang Sermik Product Medium According to the locals, villagers of Sausar village were annoyed with a cow who used to come from across the river and damage their crops. One day they saw a saint passing by the village so they requested him to pray so they could get rid of the cow. The saint agreed and decided to meditate and pray. He selected a spot in the village and meditated there for 40 days in seclusion. He sat on the broken shells of apricot seeds to stay awake for 40 days. On the 40th day, he terminated the chilla (seclusion) and decided to leave, ordering the villagers that no one will see him and close their eyes while he departs. After that day nobody had ever seen the saint nor that cow ever again.
32 khanqah Attachment Kharmang Sermik Product High Khaankah was used for Friday prayers normally but can be used for individual praying. It is mainly used for Itikaf (praying in seclusion) during the month of Ramzan. In 1940's the Khaankah was divided for the Shia and Noor Bakhshi families. Part of the building was reconstructed and expanded. The older section is used as a mosque for Shia families while the newly constructed portion is used for prayers and Itekaaf of Noor Bakhshi family.
33 Astana (Syed Mir Ali Raza) Attachment Kharmang Sermik Product Medium It is the Mazar (Shrine ) of Syed Mir Ali Raza and now used for prayers, Urs (anniversary of the Saint) and for Muharram procession during the Ashura. After a massive flood in 1946 the vernacular structure was changed into cement structure for safety. The covered area is surrounded by a courtyard on all sides and there are some graves inside the shrine that belong to the saint's family.
34 Markazi Imam Bargah Attachment Kharmang Kamango Product 1300 years High
35 Water Mills Abandonment Kharmang Kamango Product Low Watermills are an important part of the Balti culture. These were used for grinding the grains and the locals still use their watermills instead of modern machines. Watermills are usually located at a distance from the houses and are well maintained. Locals believe that the grains ground by their watermills are healthy, nutritional and tastier.
36 Dargah Attachment Kharmang Kamango Product Completely reconstructed The dargah was used for religious ceremonies, gatherings and for offering prayers. The Old Dargah was constructed in 1282 but due to flooding in the village it was demolished and reconstructed completely.
37 Chinar Trees Attachment Kharmang Kamango Product 500 years High Once known as a symbol of royalty in the northern Himalayan communities, maple trees across the valley narrate imprints of different dynasties and properties owned by them. These trees stand as an indication of royalty in the region differentiating them from the common folk.
38 Khanka (Grave of Syed Bibi) Attachment Kharmang Kamango Product Low This Khanka belongs to a Syeda Bibi. Her body reached the village all the way from Srinagar through the river. The locals buried the body in that area. Her family came looking for the body, when they found it they decided to let the body stay in this village. This Khanka is considered prestigious for the community and they fondly keep the asset preserved.
39 Rock Carvings 1 Abandonment Kharmang Kamango Product Medium Rock carvings across the valley are currently at risk and many of these have already been destroyed.
40 Skinchapah Rock Carvings 2 Abandonment Kharmang Tolti Product Medium According to Locals, this site was an isolation place for the people infected with smallpox to control the spread of the disease, as there was no treatment for the disease. Since there were no other activities for those people in isolation so they started rock carvings as a way to pass time.
41 Barbanchan (place of many windows) Abandonment Kharmang Tolti Practice Medium Prominent window like structures on mountain top, used to be a weather observatory and moon-stargazing sight in olden times. Now it holds a monumental value for visitors. It shows the community's knowledge and practice of stargazing and keeping a track of seasonal changes using these window shaped observatories on mountain tops.
42 Kharidong Fort Cache Kharmang Tolti Product Destroyed completely This site was used by the king as a summer resort where he would live with his family for three months during the spring season. For the rest of the year it served for security purposes to protect the community from the invaders.
43 Wedding Tradition Cache Kharmang Kamango Product Low The community followed a wedding tradition where a person would be commissioned to take the bride safely to the groom's house. He would be taken care of and kept happy along with the monetary benefits. If this person would be annoyed there was a fear that he might return the bride to her parents house. Only 25 people were allowed from the bride's side. This tradition is called Atanemo. On the wedding day the groom reaches the bride's place where they are offered a feast and they read Qaseeda. The guests are also served dry fruits as an honor and hospitality from the bride's family.
44 Balthus Attachment Kharmang Kamango Product Low Balthus is a traditional sehra (garland) made from the sheep wool. The thread used in making balthus is unique. The women gather at the location of the reception of the bride and groom and make balthus. It is shaped as a flower and tied together. The color of wool remains white and the thread holding it together is usually colored. They make a special dish of dried peas with onion and spices which they eat while making balthus. It is believed that people who wear this garland become soft in nature, have control over their anger and become calm in personality. Once the garland is ready family members recite Qaseeda, one end of the garland is tied to the bride's head and the other one is tied to the groom's head.
45 Srup Attachment Kharmang Kamango Product Low Crop cutting festival - A week before sowing the seeds, every household takes the seeds to the mosque and then have a collective Quran Khawani (recitation of the Quran) and pray. The Imam of the mosque points to the direction in which seeds are to be sown and also decides the time and date of sowing seeds. The next day they sow a handful of seeds in the fields. After a week they start ploughing the fields and sow the seeds for cultivation on all the fertile lands. Women cut the crops and men usually transport and arrange the produce in specific places.
46 Shawl (name not specified) Attachment Kharmang Tolti Product Low Used in the decoration of the Imam-Bargah, and other festivals. Women make the embroidery patterns by hand using thread and mirror work. The shawls are white in color with geometric floral patterns with colorful embroidery. In Khamango village a bride has to take along this shawl with her to the new house as an important part of her dowry.
47 Chara Abandonment Kharmang Tolti Product High Men are solely responsible for making Charra. Men in the community prepare the wool from yak/goat hair. Wool is then weaved for making thick threads. Then by using the traditional mill machine the Charra is made. It usually has two pieces, each 3 feet long that are combined together.
48 Wooden Carving Abandonment Kharmang Tolti Practice High `The wood craft used to be part of every building and this skill came to the valley through craftsmen from Kashmir. Now the craftsmen are very few and the skill is not learnt by younger generation. Each pattern had a meaning and held hidden messages within the carved pattern. The patterns were carved in walnut or mulberry wood using hammer and chisel. The decorated wooden panels were used in old houses, dargah, Imam Bargah, and mosques. There are two different types of wooden carvings: Chaupkari - where pieces are cut and then combined together to make a pattern. The second one is called "Kandakari", in which patterns are carved on the wood. The patterns used in Markazi Imam Bargah at Khamango are made by using both techniques of Chaupkari and Kandakari.`
49 Dassi Attachment Kharmang Tolti Product The mosque was originally used for religious purposes like offering prayers, khutba (sermons), Friday prayers and Muharram Majalis. History of this mosque is unknown but they believed it is as old as other old mosques in Tolti. This place was also used to store grains as locals believed that if someone steals from this place he/she will die within 24 hours. Locals also believe that from 1st to 10th Muharram, voices of crying people can be heard from inside the mosque.
50 Kur Abandonment Kharmang Tolti Product High Before collecting wool, the sheep is washed. Once the wool, selected women from within the community beat the wool and make thread out of it. After the thread is ready, they set it in a handmade machine and make a roll out of it. The woolen thread may be boiled with herbs as natural dye that gives it a red color. The woolen threads are then weaved into Kur (Men shawl).
51 Zinkha Adaptation Kharmang Tolti Product High This fort was built by Raja Muhammad Ali Khan (about 100 to 150 years ago) to stay in spring season while Morkun was his winter home. There was a hall, rooms, kitchen (Hasiri Khand in Balti language) and minarets in this fort. Other important features of this fort were pool and royal garden. This placed has named as Zingkha, from the Balti word Zinkh which means four corners of the pool. These were the only remains of fort left and in 2015 a power house was built by government inside the fort. New building of the power house destroyed other remains of the old fort. Garden of the old fort is currently part of the power house.
52 Funeral ritual Cache Kharmang Khamango Practice Low This was part of the funeral ritual. If there is a death in the family, all the family members are gathered and their heads are washed by their friends and other members of community. Then they are taken to their workplaces. This ritual symbolises the transition from grief to life again after the loss of a loved one.
53 Kesar Attachment Kharmang Product Medium A legendary fictional character of local folklore, the story of Qesar is attributed to everything unusual seen or experienced by people in the region. There are different narratives of these stories and each valley affiliates with stories of Qesar. Once an old patriotic man named Aba Dongdu from Ling Yule (Capital of Tibet) requested to Khla Yoke Pon to go to the upper pasture. He went to the upper pastures and left his cattle for grazing. All of a sudden Aba Dondu saw a white yak appear from the belly of the hill and soon after a black yak burst out of the hill. He had heard that white was a deity or ‘hLa’ (soul) whereas black was evil spirit. While Aba Dongbu was thinking, the two yaks fought and by mid day, he saw the black one losing but as the fight continued, towards the evening, the black one was succeeding. Aba Dondgu shot his sling at the black yak, and the white triumphed. White Yak appeared in the form of hLa (soul) and asked Aba Dongbu to make a wish. In return for the goodness, the old man borrowed a great leader for his country (Yul). His request was granted and Kesar was sent as the king of Ling to fulfil his promise.
54 Bulbul Chand Attachment Kharmang Khamango Product No risk A local tale fondly told to children to keep them indoors during evening time. They are told not to carry raw meat while leaving home after sunset. If they do so they'll have to offer a share to the Jinn named Bulbul Chand.
55 Parqoota Settlement Adaptation Kharmang Mehdiabad Product Medium Risk A cluster of vernacular houses stacked together narrates the logic of close-knit built environment for security purposes for these mountain communities. These houses still stand intact and are in use by the community. The four tribes that reside here have their distinct clusters within the larger town with their own mosque and pathways.
56 Sermik Washed Out Settlement (چھوسمین) Cache Kharmang Sermik Product 76 years Asset no longer exists. The village once located along the main channel is now relocated altogether. The washed out settlement owes its destruction to a mega flood that swept away the entire village
57 Olive Tree (سرسینگ) Adaptation Kharmang Sermik Product Low risk A safe asset and is protected by the community These Russian olives and are known for fragrant flowers during blossom season. People keep the flowers or a branch of the tree in their cars and homes for pleasant aura. The olive plants are grown where there is less water as the plant symbolizes strength and resilience in harsh conditions and survival when there is less or no water.
58 Antokhar Astana (آستانا) Attachment Kharmang kharmang village Product Low The religious site holds a significant affiliation for the community across valleys. It is said to be keeping the hair of the Muslims' last Prophet Muhammad sealed in a silver box that has never been opened. The current Astana was rebuilt after the older wooden building caught fire through an oil lamp.
59 Kharmang Palace Attachment Kharmang kharmang village Product 1300 High `Built in the 1300, the palace is like a masterpiece of art and craftsmen skills by the River Indus in the Kharmang Valley. Its hand painted ceilings, crafted wood work, decorated balconies and rich gardens depict the story of its rulers and their rich history. The palace still stands intact but in a vulnerable state with a constant risk of sliding boulders from the surrounding slopes. The palace balcony is said to be designed in a similar pattern as a palace built by the Nile River. It shows a connection of the Raja's Egyptian origin. The Kharmang Palace by the Indus River is symbolized to be a jewel by the river as that palace by the Nile. Skilled craftsmen were brought here from Kashmir to carry out the construction and decorate the ceilings and walls. In one of the balconies there is an interesting detail. One of the wooden panels of the ceiling has a "monkey" painted secretly within the floral design. The Raja used to challenge his visitors to find it and those who would succeed would be rewarded by the Raja.`
60 Mayfung Attachment Kharmang Practice Medium The longest winter night calls for lighting up fire on the mountains and musical festivity. People celebrate all night long. It dates back to centuries old tradition where people celebrated the day they got relief from a tyrant ruler. It is said the ruler would ask for offerings from the community and those who would fail to do so were killed brutally. With the passage of time his cruelty increased and instead of animals the ruler started eating humans. People of the village decided to get rid of this ruler and lit up a big fire. When the ruler came to the gathering he joined the dancing party around the fire and was pushed into the fire. After they got relief from their tyrant ruler, people started celebrating Mayfung. It is still celebrated in the valleys to mark the longest night of the year. It is also said to be the time when the duration of the night starts shifting and intensity of cold changes with an interval of twenty days.
61 Shoka Abandonment Kharmang Practice High The long sleeved robe is made out of sheep/goat wool and used to be the identity of Balti people but now with easy access and changing trends of clothing people are opting for western style of dressing rather than preferring their traditional wear.
62 Yak Pastoralism Abandonment Kharmang Practice High Local communities keep their pastoral practices alive where an annual seasonal migration of all animals including yaks, sheep and goats would be observed. Though the practice is still observed but the number of yaks have reduced significantly over the past few decades. This is primarily due to climate change impacts on the pastures and grass for grazing.
63 Floating saint Attachment Kharmang Product No risk There is a local story that in one of the old Astana in the valley a saint was buried. A huge cloud used to visit this Astana. This cloud would float across the river and go inside the Astana. Locals believe that this was another saint who visited his brother at the Astana and returned back after offering prayers. From the past many years this cloud has not been seen. So it is believed that the visiting saint may have died.
64 Decorative painted ceiling Abandonment Kharmang Kharmang Village Practice Asset no longer exists. The Kharmang Palace ceiling is decorated with hand painted intricate patterns. The wooden panels were delicately painted in watercolors by craftsmen from Kashmir who came to build the Kharmang Palace. This art is no longer used and this skill has diminished with time. Even after centuries the original colors are retained. Nobody knows what techniques were originally used for longevity of the water colors.
# Title Value Location Nature Age Risk Genesis Photo Video Voice of Community
01 Yakdaru Pir Attachment Yasin Thoi Thilti Product 800-900 years old High Place of Burial of a Buzurg and his family from Badakhshan region, he was a sufi and helped the people of the village to get access to clean water which was blocked by the huge boulder as a result of a landslide. Community marks the seasonal change with the flow of water now (it increases at the start of summers and vice versa) but in the past they used Dubay-Akbar (7-Stars) to mark the season change but unfortunately community has lost this skill. According to the legend sufi moved the huge boulder with his hand when people went asking for help. People from the community visit the ziarat and lighten up candles, tie threads to the door and window. They believe all their prayers will come true if they do these practices. Ziarat is located in the upper side of the village on the slope, thus is at high risk of landslide, rain water erosion, and degradation because of the weather.
02 Ghishachum Abandonment Yasin Thoi Thilti Practice High The practice of making wool Shawl/Chadar, which was used as traditional apparel worn mostly by the groom on the wedding day. The practice is at high risk as the skill set is restricted to a very few people and is not being transferred to younger generation. Another important reason is the availability of the wool/yarn as less people are keeping animals now and no one collects the wools. Cheap alternatives are available in the market (machine manufactured).
03 Duchar Attachment Yasin Thoi Thilti Practice Medium Traditional Practice of greeting elders by kissing their hands, followed throughout the valley, considered to be a symbol of respect and love. The practice is considered to be at medium risk as less people are practicing it now youngers are not following this tradition. The tradition was followed more on festivals and gatherings.
04 Irzahim Adaptation Yasin Thoi Thilti Practice Medium Religious practice to take out the bad spirit entered in the body of human. The community practices it whenever its needed, khalifa is the person (Syed by caste) who makes a sculpture using yeast prays and warns the evil spirit to leave the body, if the spirit refuses then he recites various verses of quran and cuts off several parts of that sculpture. Jinn/fairies ask for different stuff like grains, clothes, sugar etc and people offer these items to khalifa to take out the evil spirits. Not every village has a khalifa, there are few in the valley and people travel from various villages to get treatment.
05 Music/ Julaloom/Dacho/Bur Bur Attachment Nalti yasin Valley Product Medium Music played throughout the valley, music is associated with all activities that are celebrated in the valley like weddings, polo, seasonal festivals. Tunes with specific names are played on various occasions and people recognise the start and end of event/festival by listening to the music.More people are learning music now but there are certain tunes which are not played now because of lack of knowledge about them. Traditional musical instruments and tunes are getting replaced by modern ones thus poses a threat to traditional music. Community is making effort on personal level to preserve these music tunes by training few people. Music is associated with the seasonal festivals like Mefung
06 Ghrai Mechung Getchu Abandonment Yasin Valley Product/Practice High Wood carving technique: The practice of carving various traditional pattern on wood in the traditional houses throughout the valley adopted during the Fatimid Era and is also followed in the Badakhshan Region. Community considers this practice to be part of their cultural identity. The practice is at high risk as less carpenters are available and the process of carving is time-taking and expensive. People in the community consider it to be important but prefer building their houses using modern materials and cheap alternatives. Skill/craftsmanship is diminishing as no one is willing to learn.
07 Dushtar Bul Attachment Kuno/Thoi Valley Product Medium Hot water spring which is used for healing various skin diseases. The spring is used mostly during August/September, people from different villages in the valley visit the spring in order to heal various skin diseases. Community considers the spring at medium risk, they fear someone will take control of the spring and it will not be usable by the community, they also fear that the spring water can get contaminated by mixing with the Nala.
08 Old House Nalti Attachment Nalti Yasin Valley product 400 years old Low Vernacular house constructed by Begal family, having traditional wood patterns and constructed on the concept of Panjetan Pak. The house has 5 main pillars representing Panjetan. Only risk to the asset is of environmental degradation and house is being maintained by the owners themselves. Traditional houses are resistant to earthquakes and provide greater thermal comfort.
09 Buzurg ki Ziarat Attachment Yasin Thoi Thilti product High Ziarat of buzurg located along the main Thoi road. According to legend buzurg came on a horse and disappeared on this location, the boulders and stones have imprints of hoof of horse, Name of Allah, an eye and a rock shaped as horse saddle. A plant also surrounds these boulders named Shavo in local language (considered to be sacred) and people believe that fairies live in this plant. People visit on Thursday and Friday, light oil lamps and make wishes. Site is located alongside main Thoi village road and is not covered or protected by any means thus have high risk of environmental damage and degradation.
10 Old House Begal Adaptation Yasin Harp thoi product 700 years old High Traditional house build by Begal family for residential purpose. The house has traditional wood carvings and is at high risk because of poor upkeep and environmental degradation.
11 Sandi graves(lobadung) Abandonment it is located opposite of Madhuri for, Yasin Valley product 800-1200 The ancient graveyard around 800-1200 years old, the graves depict the ancient process of burial of the time. The site is associated with the Shamoon family and whenever someone from the family dies they use this graveyard. Mass graves are also present in this graveyard and these are called Lipotasa which was a house shaped structure located at the top of mountain and people of Shammon tribe before Islam used to place dead bodies inside it. There were two compartments, one was elevated in which dead body was placed and the other one was in depth and in it bones of the dead one were thrown on the arrival of the new dead body. The site is under social risk, people from other areas visit and dig ancient graves in search of treasure/valuables
12 Shamoon House Attachment Sandi/ Opposite to Shammon Graveyard, Yasin Valley Product High The House is used for residential purpose by the Shamoon family and is around 1000 years old. The vernacular house is made of walnut wood and mud mortar with 4 pillars; each of which is uniquely crafted. Few ancient pottery items are also present in the house. The German association and Aga Khan Cultural Services Program restored the house in 2016. People from many other villages come to visit this ancient house. The house is well maintained by the Shamoon family.
13 Ghujalti bala caves Abandonment Ghujalti, Yasin Valley product Low Caves from prehistoric times depict the ancient way of living. These caves are very old and still have some remains of the bones and pottery items, with fire marks inside them. Several purposes are mentioned by the locals for them for example, they were used in the past as fighting bunkers, few say it was made by the shepherds, and few people told that women were taken to these caves at the time of giving birth. The site is not being used by anyone now so there is no risk other than environmental degradation or damage by natural disaster. These caves were used by the locals and army earlier but no one uses them now. Many stories are associated with these caves.
14 story related to walnut tree Cache Sandhi, Yasin Valley Product Story related to the presence of supernatural beings near the walnut tree. The people relate various activities with these Jinns, and fear to get the the fruit from it. Few people have seen the Jinn in the evening time, but no one is ever hurt from this creature and people are afraid to go near this tree.
15 Madori fort Abandonment Sandi, Yasin Valley product high The fort was built by the locals as a protective spot in case of foreign invasion and a decisive war of locals with Dogra Sikhs was fought at this point and hundreds of local warriors lost their lives in the war. Only one of boundary wall of the fort remains now and is used by tourists and locals. The fort was located at a high spot as a strategic point for defence, and in case of war or threat, a fire is lit on the top of the mountain to inform the locals regarding the threat. Locals have fought with the British, Chinese and Dogra Sikhs at this location. The fort is at high risk as it is located on the top of mountain; risk of erosion and environmental degradation, major parts of fort are not intact and only have the remains in form of stones.
16 Shoqa Craft Abandonment Bujayot, Yasin Valley Practice high Shoqa is a traditional apparel for the people of Yasin, it was used by the locals for several occasions like weddings and festivals. It is a long coat made of wool and has embroidery on it. There are two types of Shoqa one is simple and other one is fancy (with heavy embroidery on it). Less wool and craft making practice in the region is affecting the production of this craft, it requires skill and a lot of time to make a traditional Shoqa so is used less now. The traditional Shoqa is now replaced by modern coats which are readily available in the market and are also cheap. The skill is not transferred to the next generation and thus is under high risk of extinction as less wool and trained craftsman are present now.
17 Forbidden crops Cache Yasin Valley Practice According to the story people of Yasin couldn't grow tobacco, chillies and onions, whoever grows these items was found dead, so some Aalim from Peshawar visited the valley and prayed. He disappeared for 30 minutes, returned and told the people about the story of old lady living in the Chartoi Date in Yasin. He said that these fairies are real and they fly in the air and smell of these items makes them uncomfortable.
18 Wood Art Abandonment Yasin Valley Practice high Wooden art in vernacular houses, these artsworks are different in every house and are unique. These are found in all vernacular houses across the valley. Artworks include motifs, pallets, floral pattern, water streams, small stars etc using chalk. This artwork is made during the Turkhamrezi festival and women made these various patterns inside their houses using chalk. It is still celebrated during the festivals.
19 Tukhmrezi Attachment Takht - o - khatam/ Raja's house/ Nambardar house, Yasin Valley Practice low `This festival is related to the freedom of people from the cannibal King "Shiri Badad". It is believed that according to the legend stories, the cannibal king once tasted a calf which tasted different. He ordered the chef to find out what makes the meat so different. Upon investigation, it was found out that the mother of the calf died, so the woman who owned it fed the calf her own milk. To which the king thought that if an animal can taste so delicious due to human milk, it's only that human babies will taste better. And then he started eating human babies as food. The festival is celebrated throughout the valley and people make various wooden torch and other special foods.`
20 Mirza Kachat Attachment Yasin Valley Practice low Story associated with a peer came from Tajikistan the tyrant ruler kept an Imam/Peer in isolation where he had a fight with a Jinn. He controlled the Jinn and when the Jinn was in control and Peer wanted to kill him, the Jinn requested not to kill him, and in return he would serve the Peer for his life. It is said the the Siliherang Megalith (stones) were also set by the same Jinn. Every Friday, this Jinn used to play music and celebrate but they stopped doing this in recent times.
21 Music Wedding Tunes Attachment Yasin Valley Practice medium A practice in traditional wedding of Yasin, in which the bride circles around the fire three times. People wish her best of wishes. Due to Dirham. First turn, she saute the Dirham, and then takes two more turns. When the bride is sent off to the new house, there’s a special saaz for that. The musician play that tune when the girl is sent off to her “Hamangi”. It is still practiced, and it’s a very old tradition. It’s dated back to 1924. For the groom the tune that is used is “Shishtuwar”.
22 Music tunes Abandonment Practice high Yasin valley has musical instruments and specific tunes that are played on various events, During the time of Raja, musicians played these instruments and tunes to please the Raja on various celebrations, festivals, and events. Certain instruments are at risk and the number people skilled to produce and play these instruments are diminishing. Whilst the community likes these musical traditions, very few encourage their children to pursure this as it is not considered noble and some members of the community demotivate the talented/skilled musicians. The practice is now at high risk as few people are learning this skill now
23 Language of the Djinns Cache Product medium `A story narrated in the Noah village of Yasin valley, an old man narrated that he was out in the street around the nighttime. He heard two people talking to each other. When he tried to listen carefully, the language wasn't any local language, Urdu or English, it was the language of Jinns. He thought that those two people were guests, so he kept waiting to receive them. he couldn't see any shape or physical form, these voices just crossed him. He came back home and slept, the next day when he woke up sick. He visited a lot of hospitals but nobody could find a cure or no medicine could help him. He visited a Khalifa/Aalim to know about the problem and the Aalim told him that he's been affected by the presence of Jinns. The Khalifa told him that only the person who knows "Arzaheem Dua" can cure him. Till date he is on bed and sick. He also stated that his neighbour was paralysed and he died. They think that happened because of Jinns too.`
24 Siliharang megaliths Abandonment Siliharang Yasin, Between the confluence point of Phandar and Yasin Rivers. Product Bronze High Circular huge boulder structure which is around 6 feet high and 4 feet wide, these structures are believed to be prehistoric funerary structures or mass graves (collective burials). These structures are from bronze age and are at high risk of human vandalism, people have already dug along these structures in search of treasures which have damaged the small portion of the structure. There are several stories related to Deyo/Jinns associated with these stones.
25 Bujayot Megalith Abandonment Bujayot Product Bronze High Circular huge boulder structure which is around 6 feet high and 4 feet wide, these structures are believed to be prehistoric funerary structures or mass graves (collective burials). These structures are from bronze age and are at high risk of human vandalism, people have already dug along these structures in search of treasures which have damaged the small portion of the structure. There are several stories related to Deyo/Jinns associated with these stones.
26 Manichi Megalith Abandonment Manichi Product Bronze High Circular huge boulder structure which is around 6 feet high and 4 feet wide, these structures are believed to be prehistoric funerary structures or mass graves (collective burials). These structures are from bronze age and are at high risk of human vandalism, people have already dug along these structures in search of treasures which have damaged the small portion of the structure. There are several stories related to Deyo/Jinns associated with these stones.
27 Badol house Abandonment Product 600 Years High A vernacular house with traditional wood patterns and designs carved on different columns and pillars of the house. The structure was built by Raja Gohar Aman for residential purpose and it is said that Gohar Aman lived in this house. The house is associated with the Gulbashrote family. This house is different from other vernacular houses which are present in the valley, it is bigger than the other houses. The house is considered at high risk because of lack of maintenance and poor upkeep. The house also has stories of supernatural beings associated with the adjacent walnut tree. The residents of the house narrates that if someones dies in the house, the house shakes and it seems like it will fall down, all family members have experienced this and on happy occasions they hear sounds from outside in the verandah as if a 100 guests have come but when they open the door, the verandah is empty. The house is associated of the community as well previously Tukhamrezi was also celebrated in the house but it got discontinued by the residents in 2007 and people from the village also used to visit the house and give offerings/ziarat at the central stove Shuttun.
28 Azur e makhduri Abandonment Near Barandas bridge by the room side. Product Bronze High Circular huge boulder structure which is around 6 feet high and 4 feet wide, these structures are believed to be prehistoric funerary structures or mass graves (collective burials). These structures are from bronze age and are at high risk of human vandalism, people have already dug along these structures in search of treasures which have damaged the small portion of the structure. There are several stories related to Deyo/Jinns associated with these stones.
29 Mirza Kachut's Apricot Gardens Attachment Product More than 500 years Low Story of a supernatural being that is associated with a family of Pir Shah Kalan in Yasin Valley. The last Peer of this family was Pir Fazal Shah, it is believed that Mirza Kachat stayed till Pir Fazal Shah was alive and after his death he continued to stay for a few years and then eventually disappeared. Various supernatural stories and places are associated with Mirza Kachat like apricot gardens and camel stones etc. Grandmothers tell different stories about Mirza Kachat to children which is keeping the legend alive. The whole community is familiar with these stories and places associated with Mirza Kachat, hence it is at low risk. The Apricot trees planted by Mirza Kachut are twisted and are known to have been brought from Jinalikoch village in Chitral.
30 Azur e makhduri Abandonment Near Rahimabad, Hundur Par in the garden of a local person. Shakeel is the current owner. Product Neolithic time high Stone formations in a circular pattern, these stones are 4 feet high and 2 feet wide and have several inscriptions on them.
31 Barandas Ziarat Attachment Barandas Product 500 years none The structure is made of mud with traditional wood carvings, the ziarat is associated with the pir and his family, it is a religious site and people from the village and nearby areas come to this place to make wishes and they also give various offerings. People light up oil lamps every Thursday and Friday, and an annual ceremony of flag change headed by the Khalifa of Pir, traditional cuisine shpri is also prepared for this day, food is also distributed on this day.
32 Akhrot ka drakht Abandonment Hundur village Product 300 years None An old communal space that is used for making important decisions by the community. The place is associated with the Miranay tribe, it's a huge open space with only one huge walnut tree in the center, people bring out food under the shade of this tree and eat it together. Community uses this space for various functions like important decision making for the community, threshing is also done in this place during the season.
33 Philas Abandonment Hundur village Practice high Traditional weaving using goat hair is named as Philas, pattern used by the community and are being passed on from generation to generation. Traditional patterns includes some diagonal, linear and central geometrical shaped weavings. These are used in every household for daily usage on the floor and also for decorative purposes on the walls. Due to less cattle farming, less raw material is available for making these carpets/rugs. They are at high risk as less people use these now, less raw materials and craftsman for this purpose, and synthetic carpets are easily available in the market at cheap prices.
34 Hun Abandonment Hundur village Practice High The skill of making traditional wooden carved utensils using local tools. These utensils are used for various purposes like storage, cooking and eating. Many traditional cuisines are served with these wooden utensils, Khapun (wooden spoon) is used with traditional cuisine Daawdo. People use plastic and other material utensils (cheaper) now a days as it takes more time to make these, also less craftsman are available now for making these utensils.
35 Chupur Adaptation All along Yasin valley Product Low Chipur is a plant used for medicinal purpose across Yasin valley. It is a natural herb grown in Yasin valley even in the barren lands. It is used in solid, and liquid, both forms for making various medicines. The flower of the plant is used as vegetable while the fruit is used for skin whitening, oil is also extracted from its seeds. This plant is sold at high prices in Chitral and outside Yasin valley. Its collection throughout the valley is increased a lot with the passage of time as more people are now aware of uses of this herb and also getting economical benefit from it.
36 Isspundur Adaptation all along Yasin valley Product Low Isphundur is also a plant that is naturally grown throughout the Yasin valley and people use this plant for various purposes such as the seeds of the plants are used for cleaning the digestive tracts, also considered to be air purifier and locals consider this plant as good luck. People also burn this plant before the starting of grazing season. It takes away the evil eye from the house in which it is planted and is considered to be owned by the Jinns.
# Title Value Location Nature Age Risk Genesis Voice of Community Video Asset Mark
01 Juniper Forest Adaptation Bumburaite Practice High Juniper is considered a sacred tree. Its twigs are used for fumigation during Kalash religious festivities.
02 Willow garden Cache Birir Product High A sacred willow garden was located at the entrance of Birir village which got washed away in the frequent flooding incidents in the last decade.
03 Altars Attachment Birir, Bumburaite, Ramboor Product Medium `These are places used for making sacrifices and are usually located at a high altitude. These are considered "Onjesta" where only men from the local community are allowed to visit.`
04 Graveyards Krakaal (Mandan'Jaw) Attachment Krakal, Bumburaite Practice High `Mandan'Jaw which literally means "Group of Coffins" is the burial place where traditionally coffins were uncovered; dead bodies were dressed up in best clothes & jewelry and sometimes items like honey, cheese, wine was also kept with them incase the dead person's spirit would want to use them. Due to thefts and security threats, the Kalasha people have started covering the coffins or burying the coffins underground; if a person is buried underground, a sleeping cot is put upside over it to mark end of his/her time from the world. This graveyard is used by entire Birir and one can still see open graves here.` We now bury the dead.
05 Dancing hall Attachment Various Practice These spaces are used by the Kalasha community for performing dances during festivals. Dancing halls are important for us and we have one in every village.
06 Bashali Attachment Various Practice `Kalasha women go to specified maternity homes during menstruation and for childbirth (40 days since childbirth); the community has a strong concept of pure and impure thus "impure women" leave the houses to go to Bhashali; on the other hand, women see it as a community space where they can rest and hang out with friends. Bhashalis are considered impure spaces yet they are built in the village centers; every village has its own Bhashali. A pure person can neither enter Bhashali nor touch a woman inside Bhashali.`
07 Seasonal prediction Abandonment Various Practice High The seasonal predictions are based on the position of the sun and direction of winds. Certain elderly people in the community are well versed in seasonal predictions, however, this knowledge is threatened due to the effects of climate change resulting in erratic rainfall patterns and dry spells. In the recent past, we have not been able to predict the floods, perhaps someone from the community performed a forbidden act which led to this catastrophe.
08 Flash floods (Zinor) Adaptation Bumburaite Product High The glacier (name to be added) in the higher mountains of Kalash valley is experiencing rapid melting. This along with the intense short rainfall spells is resulting in flash flooding - locally called as Zinor - a symbol of devastation for the Kalasha people. In recent years, the intensity and frequency of flooding is said to have increased and is causing a heavy toll of socio-economic losses. Whenever we need to build something by the riverside, we have to seek permission from Zinor, otherwise we see its wrath.
09 Landslide (loose earth) Adaptation Birir Product High The vernacular houses - settlement of Anish village is highly vulnerable to the risk of debris flow and flash flooding during rainy season. The ground below is loose soil and rock - probably old debris deposits and because of rapid deforestation the nullahs passing through the village has turned devastating during the last few years.
10 Seven witches Cache Birir Product Low Seven witches who are sisters each dwell in the streams. They had long hair, one breast in front and one in back, and they had long teeth/fangs. In old days they used to eat people. But then one man passing through drank milk from one of the witch. This witch then asked the other sisters to forgive or leave mankind alone. They agreed in exchange for a yearly sacrifice. So from that point onwards there is a yearly sacrifice of a goat for these sisters.
11 Devalok Attachment Kalash Valley Product Low Devalok is a guardian made of fire. He protects the Kalasha people from disasters and calamities. Every year on winter festival, people make a communal sacrifice for him, people also make individual sacrifices for him all year round. It is also said that he attends the festival in some form. He comes in people's dream, (especially religious people) and when he does, it calls for a sacrifice and if ignored, it leads to some catastrophe like floods.
12 Chilam Joshi Attachment Kalash Valley Practice Low This is a festival conducted by the Kalasha people to celebrate the arrival of spring. This is when seeds are sown; sacrifices are made for animals as they depart for the pastures. It also celebrates the arrival of new babies in the communities; milk is gathered and distributed to each household. This festival is celebrated from the 12th of May to 17th of May in each village.
13 Chawmos Attachment Kalash Valley Practice Low This festival is conducted by the Kalasha people to celebrate the arrival of new year and to thank for the blessings bestowed upon them in the year that has passed. Sacrifices and supplications are made and dances are performed by the community. This festival goes on from 8th December to 22nd December in which some days are open for the entire public whilst a few days are reserved only for the private communal practices.
14 Anish village vernacular houses Attachment Bumburaite Practice High to Medium The vernacular housing system of the Kalasha is typically known as the cator and cribbage construction. Vernacular structures in Kalash employ cribbage system which have proven to be stable in earthquake-prone regions. The use of timber is considerably greater making the structure heavier. The corners of the structure are in cribbage style using timber with masonry, which connects to the timber cators running horizontally across the walls.
15 Pathways Adaptation Kalash Valley Product High Specific pathways are dedicated by the Kalasha to reach the altars, temples and pastures. It is a part of their tradition to use these specified pathways which are also declared Onjesta and Pragata depending on the time of the year.
16 Brun graveyard (debris flow) Adaptation Brun Product High The graveyard of Brun village falls in the pathway of annual flash flooding that is right in the pathway of the Brun Nullah. SInce the community practices open burial, the dead bodies and their remains are mostly washed out or buried under the bulk of debris from high mountain slopes.
17 Wood carving Adaptation Kalash Valley Practice Low Intricately carved wooden columns, effigies, panels and railings are used in Kalasha architecture based on patterns that are religiously significant for the Kalasha culture.
18 Dress and head gears of women (Amulet - to protect from evil eye) Osain Attachment Kalash Valley Practice Low Osain is a head band that is tied around the forehead of cattle or women to protect from evil eye or headaches; a Dashman (healer) gives Osain after writing a sacred spell over it.
19 Wine grapes (Dah) Attachment Kalash Valley Product Low Red grapes are coarsely crushed and left underground for natural fermentation till it gains the required alcohol content; the mixture is shaken at regular intervals and the final product is produced after several weeks. The older the wine, the better the taste.
20 Jush - Meat Soup (Kalashamon) Attachment Kalash Valley Product Low A signature Kalasha dish perfect for cold weather. Meat broth is reduced over slow heat by stirring at regular occasions; after it becomes thick, salt is added to taste and flour mixed with water (paste consistency) is slowly added to the pot to make the soup thicker - the adding of flour paste is repeated at regular intervals till desired consistency or thickness of the soup is achieved. This soup can have two more variations; 1) its is reduced so thick that it turns into a gravy to be eaten with bread as main course, 2) contemporary versions have green chilli, tomatoes and vinegar in the soup to make it more palatable.
21 Ancestral remembrance Effigy (Gand'aw) Attachment Kalash Valley Practice Low An effigy of the ancestor is carved out of Cedar Trunk to commemorate him and erected in the graveyard; making of this effigy is expensive and thus only those with a certain social status in the community can afford to get it made. The ceremony of the statue erection is accompanied by sacrificing 40 goats and a cow where entire community is invited
22 Story of Kosatha Attachment Kalash Valley Practice Low to medium Kosatha was the head of Rayaugdari family (Unat Big is one of his descendants); he constructed the temples and Bhashali of Grabat Koi after getting divine signals; he was so strong that every time non Kalasha enemy (Muslims in this case) would try to kill him, he would take a rebirth; when he finally died, a Juniper tree grew out of his head; that tree is still present in the graveyard of Grabat Koi.
23 Rock Inscriptions (Deselawat) Abandonment Kalash Valley Product Low These carvings are found on rocks on crossing points between two countries or mountains; archaeologists think that these inscriptions are alphabets and passing traders used to write information for their followers. However, local myth claims that these inscriptions have been done by fairies as they match the designs of the mural paintings on the walls of Jastakhan (temples).
24 Walnut bread Attachment Kalash Valley Product Low Walnut Bread is a favourite local food and is eaten with red or white wine; the stuffing can be four ways: with walnut, with a mix of walnut & meat, with meat and with tomato but the main recipe remains standard.
25 Thin Decorative Belt (Shoman) Attachment Kalash Valley Practice Low Shoman are decorative belts that are given as gifts to Kalasha men by women; guests are also offered Shoman during festivals as a sign of affection; during festival days, people can be wearing Shomans from their neck up till their necks. There are two type of weaving techniques for Shoman making: 1) one which takes 24 threads in a criss cross weave, 2) 24 threads in horizontal weave (Shokek).
26 Devador, Parabazon, Grondavaya Attachment Kalash Valley Product Low to medium It is the place for performing prayers and doing sacrifices. It has six pillars and females are not allowed to go near it. Chowmos festival is related to this asset that has different parts. Its is celebrated from 18th to 22nd December that includes Sarazari, sacrifice day, rest day, dance day, cleanliness, manhood and purification.
27 Jestakhan Attachment Kalash Valley Product Low Both are 100 year old temples where festivals and rituals are performed. These are very old temples and females are allowed to visit it from inside but they are not allowed to go to the roof top as they are considered impure. Rituals like death ceremony , marriage ceremony, festivities mostly in December are performed here. In Chunri, children go to a place and purify themselves and do their prayers and after that they move in a chain form linked to one another and circle around the temple and do sketching and drawing of animals at the temple wall. In Madai the deparching souls are called and local dishes and food is made for them. Jastakhan is the highest temple of worship. At the entrance of Jastakhan, the figurine of a horse or sheep or goat is carved out of wood depending on which divine messenger spoke to the people of that village. People even from other valleys, gather here for festivals and religious rituals. There is a fire place in the centre of a Jastakhan. Youngsters draw paintings on the wall of Jastakhan during the harvest festivals. This temple's entrance has a sheep head carved on it. Some families keep figurines of the high messangers at the Jastakhan on behalf of their families which is called a Jastak.
28 Holy Oak Attachment Kalash Valley Practice Low to medium Oak is considered sacred for the Kalasha community; its branches are used during animal sacrifices (such as cow) and prayers.
29 Adamzaat and Parizaat Cache Kalash Valley Product Low `It is believed that fairies (beautiful with golden hair and blue eyes) lived above Anish village and sifted their population using a gigantic sieve; those that passed through the sieve and fell on the land were termed as “ardemes" by the fairies. People living in Anish are thus known as the ones that are Parizaat.`