Dera Ghazi Khan and Rajanpur

                     Dera Ghazi Khan and Rajanpur

Apparently it seems the Afghan Governors of Dera Ghazi Khan district, appointed directly from Khurasan /Kabul, as earlier mentioned, were mostly indifferent rulers. They had generally less familiarity with and knowledge of the area, its people and Baloch tribes inhabiting most of its plains and adjoining Suleman range. One of their main handicaps was perhaps the communication-gap, as they did not know the local languages i.e. Balochi and Seraiki; Baloch then speaking almost entirely Balochi and non-Baloch population speaking Seraiki. The ignorance of these Afghan /Pathan Governors, sent by the rulers from Kabul, is attested by Rai Hittu Ram.[1] In all, there were 16 or 17 Governors, whose total tenure of rule is about 40 years, during the last decades of 18th century to earlier decades of 19th century. They belonged mostly to families of then ruling elite of Afghanistan, as their names in the available record indicate; Saddozai, Barakzai, Badozai, Durrani, Popalzai etc[2].  

Almost from the start of governorship of these directly-appointed Governors, a sort of anarchy began to prevail in the district. The Baloch tribes both in the plains and Suleman Range started indulging in their ‘favorite’ marauding activities with more impunity, pillaging and looting the relatively less militant but productive classes. At the same time, their marauding adventures would not spare their neighboring brother-Baloch tribes, creating a chain of incessant revenge attacks and fratricide. There seemed to be a wave of tribal battles among the Baloch of Dera Ghazi Khan District, the period of which coincides, roughly, with the tenure of these direct appointees.????

Each Baloch tribe in the district was at war with all its neighboring tribes; right, left, front and back, as one can visualize from the Balochi ballads[3] of that period i.e. around 2nd half of the 18th century and on-wards.  The maintenance of existing canals, what to speak of excavating new ones, was abandoned, resulting in closure of most of these channels. The agriculture, main source of the government revenue, suffered badly. The peaceful agricultural classes started migrating to the cis-Indus areas.[4]???????/

Reports by earlier British officials, appointed in the district, speak of the remnants of what-must-be-in-the-past flourishing villages and contours of inundation canals testify to this state of affairs.[5] But, to be fair to these Afghan Governors, the sole responsibility of disruption in agriculture as a result of closure of irrigation channels and the surge in Baloch in-fighting and marauding can not be placed solely upon them. There was a major environmental disruption in Dera Ghazi Khan District, around the same period; upon which we will dwell shortly.?????

Obviously, in a state of affairs of anarchy and setback to agriculture, the revenue of the Kabul government from the district began to decrease, which must be disturbing for any government. The local administrators in the district started coercive measures to get maximum possible out of the people. This must have created discontentment.

Rai Hittu Ram narrates that when an Afghan Governor of Dera Ghazi Khan was asked by the King /authorities in Khurasan (Kabul) about the state of agriculture, he sent false report about the crops being good and as usual. After the harvest, when there was no satisfactory revenue income, he forcibly recovered four hundred thousand (4 Lac) Rupees from the people, like dacoits do, and deposited with the government treasury in Kabul.[6](Four hundred thousand Rupees in late 18th century must not be less than Rs.4 Billion of today).

The indifference and incompetence of these Afghan Governors of Dera Ghazi Khan district can somehow also be excused because of uncertain conditions in Afghanistan proper after the death of Ahmad Shah Abdali in 1773 A.D.  He was succeeded by his favorite (but not the eldest) son, Taimur Shah.[7] Like all the members of elites of Afghanistan, then and afterwards, Taimur Shah spoke Persian. But he did not have even reasonable familiarity with Pashto;[8] unlike his father, who spoke both Persian and Pashto, but is said to have been more comfortable with Pashto and Pashtun tribesmen. (By the way, Ahmad Shah Abdali also wrote poetry and that too, in Pashto.[9]) Though Taimur Shah faced no serious challenge from any contender for the throne of Kabul, the Afghanistan kingdom’s disintegration started.????????

The decay which began during his reign became more evident within a short period of his death in 1793 A.D.[10]. It was after his death that badshahgardi in Afghanistan started in earnest and had a bearing on Dera Ghazi Khan District. Sir Olaf Caroe’s translation ofbadshahgardi as literally ‘King-turning’ and meaning dynastic strife[11] is somewhat different from what we in present times would have done. Like ‘Ghundagardi’ by which we mean ‘excesses committed by hooligans’, we would translate badshahgardi as ‘tyranny by kings’. Anyway, badshahgardi of 18th century Afghanistan had some connotations of our meanings too.

Turning back to our narrative; Taimur Shah left behind him 23 sons and un-numbered daughters.[12] Obviously most, if not all, of his sons were aspiring for the throne of Kabul. By commonsense and tradition, Taimur Shah’s eldest son from a royal lady of Saddozai clan, prince Humayun, would have succeeded him. But because of palace maneuverings and other factors, Taimur was succeeded by his son, Shah Zaman,  /Zaman Shah, from his favorite Yousufzai wife. Naturally, prince Humayun (and some other brothers too) disputed Shah Zaman’s accession to the throne.???????/

During the period of badshahgardi, this prince Humayun, after failure of his second attempt to dislodge Shah Zaman, around 1794 A.D, fled to Sunghar (almost southern half of present Taunsa sub-Division of Dera Ghazi Khan District). At that time the Chief of Sunghar was Massu Khan Notakani, who assisted the fugitive prince and managed to smuggle him across the Indus by Dera Fateh Khan pattan (ferry), to area of Layyah (spelt Leiah till 1982).

There in Layyah (Leiah) area, the prince, along with his companions, stopped at a well and took some sugarcane sticks from the owner /Zamindar, paying an Asharfi (Coin of gold). This payment was much more than the Zamindar would have expected. (Most probably he would have given the sugarcane sticks free of cost, as is the custom in the area even till today!). This aroused curiosity among the people of the area. Hearing the news, Muhammad Khan, Nawab of Thal, who was at Layyah (Leiah) at that time, suspecting that it may be the fugitive prince, immediately pursued the prince along with some force. (King Shah Zaman had announced untold rewards and orders for the capture of Prince Humayun).

Nawab Muhammad Khan overtook the prince at a well in Thal, some 25 Kilo Meter from Layyah (Leiah). The prince had some 20 /30 horsemen with him, who offered a gallant resistance. A young son of the prince and some of his horsemen were killed in the skirmish. The prince was captured, along with his remaining companions and brought to Layyah (Leiah). The news was immediately transmitted to Shah Zaman, who ordered that the prince should be blinded and his companions should be executed by disemboweling them. Among the prisoners killed at Layyah (Leiah) was a brother of powerful WazirFatteh Khan Barakzai; who looms large in the history of Afghanistan of those times.

Nawab Muhammad Khan was rewarded with title of Sarbuland Khan and government of Dera Ismail Khan, in addition to what he already held.[13] (Later on Shah Zaman was himself blinded, after he was deposed by another half-brother, Shah Mahmud. The celebrated British diplomat and historian, Mountstuart Elphinstone, met Shah Zaman near Rawalpindi in 1809 when the latter was in the entourage of his younger brother King Shah Shuja, who was himself fleeing Afghanistan kingdom after their half-brother Shah Mahmud again captured the throne. Mountstuart Elphinstone gives vivid account of his meeting with the blind ex-king Shah Zaman[14]).????

Leaving the Afghan kings and governors for a while, we come to the environmental catastrophe to which we alluded earlier. It hit the Dera Ghazi District towards start of the last decade of 18th century and its adverse effects engulfed the area and its people. It was the major change in the course of the river Indus in this district, in or around 1790 A.D.[15](Some sources say that most likely it occurred in 1787 A.D. but not all agree to this date[16]).

The Indus shifted to its present bed from its previous bed, making breach in its western bank near Kinjhir (renamed as Shah Jamal since last 2/3 decades under ‘Islamisation’ initiated by Gen. ZiaulHaq, though one is perplexed as to what was ‘Un-Islamic’ in its original name!) in present Muzaffargarh district.[17] Earlier flowing near Kinjhir, passing along present Shahr Sultan, the Indus joined (combined waters of all the five Punjab Rivers, here generally called) Chenab, a few Kilo Meter southeast of Shahr Sultan, almost opposite Uchch. By rough estimate, the old and new beds are not less than 40 Kilo Meter apart. This change shifted the confluence point of both rivers, about 100 Kilo Meter downstream, close to Kot Mithon (in present Rajanpur District).???????/

This shift in the course of River Indus is said to have been caused by a canal, excavated by Nawab (Makhdum?) of Sitpur,[18] on the right bank of the Indus. This man-made structure most probably caused hurdle in the normal flow during some unprecedented flood and the Khwaja Khidir – Indus in Baloch terminology mixed with mythology – became furious, causing not only economic but also political convulsions in the Dera Ghazi Khan District and by extension in the District of Muzaffargarh.???????

The mouths /heads of most of the existing canals and their structures became inoperative; particularly those feeding southern areas of the District, (roughly from Dera Ghazi Khan town to southward, including those areas of present Muzaffargarh District which were on right bank previously and the shift in course of the Indus catapulted them on the left bank). Besides that, the Chhal or inundation waters of the Indus during monsoon started reaching those areas on the west, which had perhaps never witnessed them in the past. This caused convulsions, as the Baloch tribes in the plains and by extension in the Suleman Range saw their resources and space squeezed.

It resulted in unprecedented in-fighting among different Baloch tribes, as already mentioned. Resultantly, some tribes /Tumuns of the Baloch in plains and Suleman Range disintegrated. For example the Jistkani /Jaskani tribe in the plains lost its Tumundar andTumun, under the pressure from the Dreshaks, who in turn were being pushed by the Mazaris and others.

Different sections of Jaskanis moved into other tribes and became merged with them. Similarly, the Hassanis, who were earlier banished by Khan of Kalat Mir Naseer Khan the Great from his dominions and had sheltered themselves in Nisao plain in Suleman Range, were forced by the Marris and Dreshaks to seek abode within Khetran tribe in present Barkhan district of north-eastern Balochistan, within Suleman Range and eventually became part of it, loosing their Tumundar, Tumundari and Tumun.[19]

Some of the Nahar Pathans, once ruling people in Sitpur principality, as earlier mentioned, after being pushed out of Rojhan areas by Mazaris and from other areas by other Baloch tribes, also sought abode /refuge with the Khetrans.[20] (By the way, the Mazaris had ousted the Nahars from Rojhan /Kin areas of present Rajanpur district and Kashmore areas of present upper Sind, during early 3/4 decades of 18th century).

The Jatois saw themselves, after this shift in the course of the Indus, at its left bank, detached from main body of the Baloch tribes, though some of its members still remain and hold some agricultural lands in the areas on the right bank. Because of now being in cis-Indus area, the Jatois perhaps escaped the furiousness of in-fighting of late 18th and early 19th century, though we find at least one Balochi Ballad, relating to their fighting against Mazaris, but it most probably relates to some earlier period, when both the tribes were in trans-Indus areas. (Khan Bahadur, Sardar Kaura Khan Jatoi (19th – early 20thcentury) was a prominent Chief of Jatois of Muzaffargarh, who bestowed large tracts of his lands to a trust ‘Sardar Kaura Khan Trust’ the income of which was mainly meant for stipends and scholarships[21] to the Baloch and other Muslim students. By tradition, Sardar Abdul Qayyum Jatoi, former Pakistani Federal Minister, is present chief of Jatois, who is reputed to be a simple and thorough gentleman.)

By and large, the northern areas of the Dera Ghazi Khan District should not have been affected by shift in the course of the Indus, but they also felt the heat as chain reaction of its ill-effects in the southern parts. Though the oral traditions among the Qaisrani tribe speak of pushing out the Magassi tribe from the areas which now form Qaisrani Tumun in plains and adjacent Suleman Range in Taunsa sub-Division, but these traditions most probably relate to some earlier period.

This faction of Magassi tribe, afterwards settled in Chaubarah area of present Layyah (Leiah) District, where they have considerable agricultural lands and importance /dominance in local politics.

Coming back to Afghan /Pathan governors of Dera Ghazi Khan, we have found that fall of agriculture in the District during their tenure and general anarchy and – as Rai Hittu Ram terms the Baloch unrest – the Baloch Shorida Sari,  Shorish and in-fighting / marauding[22]was not of their making solely.  It had other reasons as well, as we have explained.

On the contrary, in earlier period of Afghan rule, for example during Ahmad Shah Abdali’s suzerainty, the town of Dera Ghazi Khan gained much importance in commerce and was considered as one of the ‘gates of Khurasan’ with Shikarpur of Sind.[23] This commerce and trade benefited the Baloch tribes indirectly as each organized and ‘state-recognized’ tribe was entitled, since long, to collect Badarqa levy (security charges) on the goods and Caravans passing through its Tumun. For example, Qaisranis used to get 8 Annas (Re. 0.5) on each camel-load and one Anna (Re. 0.0625) on each pony-load of goods from Caravans of traders, passing through their area and passes[24].

Similarly Gorchanis collected 8 Annas (Re. 0.5) on each camel-load passing throughChhachhar pass, besides octroi type levies.[25] The Legharis also recovered similar amounts from Caravans passing through Sakhi Sarwar pass.[26] This source of income must be substantial for Legharis, as Sakhi Sarwar pass was one of main routes to Khurasan for trade Caravans. 

Similar Badarqa levy was practiced by each organized Baloch tribe of Dera Ghazi Khan, according to oral traditions. (Of course, major portion of this income went to the chiefs of the tribes!).

It seems that these Afghan Governors of Dera Ghazi Khan District had come with intentions of settling here permanently, as they had moved with their families and kinsmen, because they had brought their teachers-cum-holy men, called Akhund, also with them (or asked their Akhunds to take abode in Dera Ghazi Khan).

The descendants of these Afghan Governors, their kinsmen and their Akhunds are settled in Dera Ghazi Khan town and elsewhere in the District, as respectable and well-off citizens, mostly assimilated with locals. Some of the Akhund and Durrani families have, however, retained their Afghani Persian tongue for communication within their homes.

The example is the family of Aligarh-educated Akhund Abdul Karim Bamezai, as told by Akhund Aurangzeb Raza, a young lawyer of Dera Ghazi Khan. Mr Aurangzeb’s grandfather, the aforementioned Akhund Abdul Karim, was among the pioneers of Pakistan movement in the District of Dera Ghazi Khan and was awarded (posthumous) Medal by Pakistan government on his struggle for this cause.

According to Akhund Aurangzeb, his grandfather was the man who had hoisted Pakistani Flag at a Chauk in Dera Ghazi Khan town during the movement and for that reason theChauk was named (and is still called) ‘Pakistani Chauk’. He also remained Chairman of the Municipal Committee of Dera Ghazi Khan.[27]

Some of the Afghan /Pathan Governors constructed mosques etc in the (old) town of Dera Ghazi Khan, like that built by Abdul Jabbar Khan, in 1235 Hijri, towards the closing years of Afghan rule here, with a cost of Rs.32000/- (a whooping amount at that time). It was among the principal buildings of the old town. This mosque, with some other prominent mosques, was converted to Dharmshala during Sikh rule. Another mosque of Haji Muhammad Saddozai (a Governor?) was built ‘very long ago with red mortar’ according to the District Gazetteer. It was also converted to Dharmshala during Sikh rule.[28]

Traditionally and generally each of the big mosques used to be supported with a revenue-free tract of agricultural land and the Afghan Governors continued with that tradition. One can understand that big mosques also served as educational institutions (Maktab) for the children. ????????

balochiCulture and Heritage

      Culture and Heritage

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PEOPLE? A number of tribes constitute to make people of Balochistan. Three major tribes are Baloch (Baloch & Brahvi) and Pashtoon. The Balochi speaking tribes include Rind, Lashar, Marri, Jamot, Ahmedzai, Bugti Domki, Magsi, Kenazai, Khosa, Rakhashani, Dashti, Umrani, Nosherwani, Gichki, Buledi, Notazai, Sanjarani, Meerwani, Zahrozai, langove, kenazai and Khidai. Each tribe is further sub-divided into various branches. The tribal chief is called Sardar while head of sub-tribe is known as Malik, Takari or Mir. Sardars and Maliks are members of district and other local Jirgas according to their status. The Baloch, believed to have originally come from Arabia or Asia minor, can be divided in to two branches: the Sulemani and Mekrani as distinct from the Brahvis who mostly concentrate in central Balochistan. Among the eighteen major Baloch tribes, Bugtis and Marris are the principal ones who are settled in the buttresses of the Sulemania. The Talpur of Sind aIso claim their Baloch origin. Brahvi speaking tribe include Raisani, Shahwani, Sumulani, Sarparrah, Bangulzai, Mohammad Shahi, Lehri, Bezenjo, Mohammad Hasni, Zehri , Sarparrah, Mengal, Kurd,Sasoli, Satakzai, Lango, Rodeni, Kalmati, Jattak, Yagazehi and Qambarani , most of these tribes are bi-lingual and are quite fluent both in the Balochi and Brahvi Languages. The Pashtoon tribes include Kakar, Ghilzai Tareen, Mandokhel , Sherani, Luni, Kasi and Achakzai. ? ? ? ? LANGUAGES? Balochistan, despite its scarce population, has an uncommon racial and tribal diversity. Most of the people in the cities and towns understand and speak more than two languages. In adddition to Balochi, Pashtoo and Brahvi, the majority of the population understand and speak Urdu, the national language. In Kachhi and Sibi districts, people speak Seraiki and Sindhi. Quetta city, the confluence point of all linguistic groups accommodates not only Urdu, Balochi, Pashtoo, Brahvi and Sindhi speaking people but Darri and Persian speaking ones as well. Dehwar tribe of Sarawan sub-division in Kalat, also speaks a language derived from Persian. CULTURE?? Cultural landscape of Balochistan portrays various ethnic groups. Though people speak different languages, there is a similarity in their literature, beliefs, moral order and customs. The cementing factor is religion which provides a base for unity and common social order. Brahvi, Balochi and Pashtoon tribes are known for their hospitality. Guest is accorded is held in high esteem and considered a blessing from God. Better off people even slaughter sheep or goat for their guest. Sometimes, it so happens that where there are more houses, the guest is assumed to be the guest of the whole village. This open heartedness is the loving feature of the tribal people and is not as deep in the city or town dwellers. Another adorable feature of Balochistan culture is faithfulness and sincerity in all relationships. There is no place or respect for unfaithful people in prevalent moral order. If fidelity is reciprocated with disloyalty or betrayal it is never forgotten. MARRIAGES?? Marriages are solemnized in presence of Mullah (a religious teacher) and witnesses. Life partners are commonly selected within the family (constituting all close relatives) or tribe. Except a negligible fraction of love marriages, all marriages are arranged. Divorce rate is very low. A lot of marriage rituals are celebrated in different tribes. In some tribes, the takings of “Valver”, a sum of money paid by the groom to his to be wife’s family, also exist. But this custom is now gradually dying out since it has given rise to many social problems. The birth of a male child is taken as a source of p ride since he is though t to be the defender ?of this family and tribe. DRESS????/ The mode of dress among the Balochi, Pashtoon and Brahvi tribes is very similar having a few minor dissimilarities. Turban is the common headwear of the men. Wide loose shalwar (a bit similar to loose trouser) and knee-long shirts are worn by all. The dress of the woman consists of the typical shirt having a big pocket in front. The shirt normally has embroidery work with embedded small round mirror pieces. Big ‘Dopatta’ or ‘Chaddar’, a long rectangular piece of cloth cascading down the shoulders and used to cover head, are used by the women.///// FESTIVALS???? There are religious and social festivals celebrated by the people of Balochistan. Two major religious festivals are Eid-ul-Azha and Eid-ul-Fiter. On these festivals people adorn their houses, wear new dresses, cook special dishes and visit each other. Eid-Meladun-Nabi is another religious festival. It is a celebration of the Holy Prophet’s birthday. Numerous colorful social festivals are also source of jubilation. Sibi festival that traces its roots to Mehergar, an archeological site of ancient human civilization, attracts people from across the country. It is attended by common folks, ministers and other government officials. Folk music performance, cultural dances, handicrafts stalls, cattle shows and a number of other amusing activities present a perfect riot of color. Buzkashi is a peculiar festival showing valour of Balochistan people. It is celebrated on horse-back by two teams that use their skills to snatch a goat from the each other.?????????/