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Wednesday, July 23, 2014

baloch news

 ایک فوجی جوان کو بات بات پر شرط لگانے کی عادت تھی۔ اُس کی اِس عادت سے سینئر اور جونیئر سبھی ناخوش  ''تھے'''۔ اور مزے کی بات یہ تھی کہ وہ شرط کبھی نہیں ہارتا تھا، اِس لیے لوگ ذرا سوچ سمجھ کے ہی اُس کی ''''''شرط قبول کرتے تھے۔
ایک دِن اُس کے سینئر افسر نے اُسے سبق سیکھانے کی غرض سے دوسرے شہر ٹرانسفر کرنے کا سوچا، جہاں کا افسر بہت ہی سخت اور غصے والا تھا، اور بھیجنے سے پہلے وہاں پر موجود اپنے ہم منصب افسر سے ''کہا کہ "اِس جوان کو ایسا سبق سکھاؤ کہ یہ پھر کبھی زندگی بھر شرط نہ لگائے"
دوسرے دِن یہ فوجی جوان اپنے نئے فوجی کیمپ میں موجود تھا۔ وہاں اُس کے لیے ایک تعارفی تقریب کا اہتمام کیا گیا جس میں اُس کیمپ کے سبھی چھوٹے بڑے جونیئر اور سینئر جوانوں کو مدعو کیا گیا تھا۔ تقریب کے دوران افسر نے اُس جوان کو اسٹیج پر آنے کی دعوت دی اور نئی جگہ کے بارے میں اپنے تاثرات بیان کرنے کو کہا۔
یہ جوان جو شرط لگانے کے معاملے میں اپنی عادت سے مجبور تھا اُس سے رہا نہ گیا۔ اور اسٹیج پر آتے ہی سینئر افسر کو مخاطب کرتے ہوئے بولا، "سر! مجھے کسی نے بتایا ہے کہ ایک روز آپ کا اپنی بیوی سے جھگڑا ہو گیا تھا تو غصے میں آ کر اُس نے آپ کو بیلنہ دے مارا تھا اور آپ کی کمر پر آج بھی اُس کا نشان ہے، کیا یہ سچ ہے۔۔؟"
تقریب میں موجود سبھی لوگ اُس کے اِس بیہودہ سوال سے ناخوش تھے، لیکن سینئر افسر نے مسکراتے ہوئے '"نفی" میں جواب دیا۔
لیکن اُس فوجی جوان' نے شرط طے کر لی کہ "اگر آپ کی کمر پر وہ نشان موجود نہ ہوا تو میں آپ کو ہزار روپے بطور 'ہرجانہ ادا کروں گا اور اگر ہوا تو آپ مجھے دیں گے۔"
وہ افسر جو پہلے سے ہی اِس صورتحال کے لیے ت'یار تھا اُس نے آہستہ آہستہ اپنی شرٹ کے بٹن کھولنا شروع کیے، شرٹ اُتاری اور پھر دھیرے دھیرے بنیان بھی اُتاری اور گھوم کر سب کو اپنی کمر دکھائی جہاں کسی قسم کا کوئی نشان نہ تھا۔ اب چونکہ یہ جوان شرط ہار گیا تھا تو اُسے مجبوراً ہزار روپے بطور ہرجانہ اُس افسر کو ادا کرنے ''''''''پڑے۔
تقریب ختم ہونے پر یہ افسر فاتحانہ انداز میں اپنے آفس میں آیا اور خوشی خوشی ٹیلی فون اُٹھا کر دوسرے شہر اُس فوجی جوان کے سابقہ اپنے ہم منصب افسر کو فون کیا اور بولا "جناب! آپ تو کہہ رہے تھے کہ وہ فوجی جوان کبھی شرط نہیں ہارتا، لیکن میں نے تو آج اُسے پہلی ہی شرط میں ہرا کر بڑا اچھا سبق دیا ہے۔۔۔!"
''''''''''سابقہ افسر بولا، "اچھا! وہ کیسے۔۔؟"
یہ موجودہ افسر بولا، "اُس نے بھری محفل میں مجھے شرٹ اُتار کر زخم کا نشان دکھانے کو کہا تھا۔۔۔!"
سابقہ افسر: "تو کیا آپ نے سب کے سامنے شرٹ اُتار دی۔'''''''۔؟؟"
موجودہ افسرِ: "جناب! کیا بات کر رہے ہیں، اُسے سبق سکھانا تھا تو اِس لیے میں نے شرٹ اور بنیان دونوں اُتار کر ''اپنی کمر دکھائی۔۔"!
''''سابقہ افسر: "مر گئے یار، مروا دیا، یہ اچھا نہیں ہوا۔!"
موجودہ افسر: "جناب! میں شرط جیت گیا ہوں آپ مرنے مارنے کی بات کیوں کر رہے ہو؟"
سابقہ افسر: "دراصل وہ جوان جاتے جاتے مجھ سے شرط لگا گیا تھا کہ، اگر وہ سب کے سامنے دوسرے شہر کے افسر کی شرٹ اور بینان اُتروانے میں کامیاب ہوا تو میں اُسے 3 ہزار روپے دونگا????/'۔۔!"

Tuesday, July 22, 2014

baloch news

ﺣﻀﻮﺭ ﺍﮐﺮﻡ ﺻﻠﯽٰ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﺷﺐ ﻣﻌﺮﺍﺝ ﻣﯿﮟ ﺑﯿﺖ ﺍﻟﻤﻘﺪﺱ ﮐﯽ ﻃﺮﻑ ﺟﺎﺗﮯ ﮨﻮﺋﮯ ﻣﺼﺮ ﮐﮯ ﻗﺮﯾﺐ ﺍﯾﮏ ﻣﻘﺎﻡ ﺳﮯ ﮔﺰﺭﮮ ﺗﻮ ﺍﻧﮩﯿﮟ ﻧﮩﺎﯾﺖ ﮨﯽ ﺍﻋﻠﯽٰ ﺍﻭﺭ ﺯﺑﺮﺩﺳﺖ ﺧﻮﺷﺒﻮ ﺁﻧﮯ ﻟﮕﯽ ۔ ﺁﭖ ﺻﻠﯽ ﺍﻟﻠﮧ ﻋﻠﯿﮧ ﻭﺳﻠﻢ ﻧﮯ ﺣﻀﺮﺕ ﺟﺒﺮﺋﯿﻞ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﺳﮯ ﭘﻮﭼﮭﺎ ﮐﮧ ﯾﮧ ﺧﻮﺷﺒﻮ ﮐﯿﺴﯽ ﮨﮯ ? ﺟﻮﺍﺏ ﻣﻼ ﮐﮧ "..ﻓﺮﻋﻮﻥ ﮐﯽ ﺑﯿﭩﯽ ﮐﯽ ﺑﺎﻧﺪﯼ ﻣﺸﺎﻃﮧ ﺍﻭﺭ ﺍﺱ ﮐﯽ ﺍﻭﻻﺩ ﮐﯽ ﻗﺒﺮ ﺳﮯ ﺁﺭﮨﯽ ﮨﮯ".. ﭘﮭﺮ ﺣﻀﺮﺕ ﺟﺒﺮﺋﯿﻞ ﻋﻠﯿﮧ ﺍﻟﺴﻼﻡ ﻧﮯ ﺍﺱ ﮐﺎ ﻗﺼﮧ ﺑﯿﺎﻥ ﮐﯿﺎ ﮐﮧ !... "ﻣﺸﺎﻃﮧ ﻓﺮﻋﻮﻥ ﮐﯽ ﺑﯿﭩﯽ ﮐﯽ ﺧﺎﺩﻣﮧ ﺗﮭﯽ ﺍﻭﺭ ﻭﮦ ﺧﻔﯿﮧ ﻃﻮﺭ ﭘﺮ ﺍﺳﻼﻡ ﻻ ﭼﮑﯽ ﺗﮭﯽ ﺍﯾﮏ ﺩﻥ ﻓﺮﻋﻮﻥ ﮐﯽ ﻟﮍﮐﯽ ﮐﻮ ﮐﻨﮕﮭﯽ ﮐﺮﺗﮯ ﮨﻮﺋﮯ ﺍﺱ ﮐﮯ ﮨﺎﺗﮫ ﺳﮯ ﺍﺗﻔﺎﻗﺎًً ﮐﻨﮕﮭﯽ ﮔﺮ ﭘﮍﯼ ۔ ﻭﮦ ﺍﭨﮭﺎﻧﮯ ﻟﮕﯽ ﺗﻮ ﺍﺱ ﮐﯽ ﺯﺑﺎﻥ ﺳﮯ ﺑﮯ ﺳﺎﺧﺘﮧ ﺑﺴﻢ ﺍﻟﻠﮧ ﻧﮑﻞ ﮔﯿﺎ۔ ﺍﺱ ﭘﺮ ﺷﮩﺰﺍﺩﯼ ﻧﮯ ﮐﮩﺎ ﮐﮧ ﺗﻮ ﻧﮯ ﺁﺝ ﻋﺠﯿﺐ ﮐﻠﻤﮧ ﺑﻮﻻ ﺭﺏ ﺗﻮ ﻣﯿﺮﮮ ﺑﺎﭖ ﻓﺮﻋﻮﻥ ﮨﯽ ﮨﯿﮟ ﺗﻮ ﭘﮭﺮ ﺗﻢ ﻧﮯ ﯾﮧ ﮐﺲ ﮐﺎ ﻧﺎﻡ ﻟﯿﺎ ﮨﮯ? ﺍﺱ ﻧﮯ ﺟﻮﺍﺏ ﺩﯾﺎ": ﻓﺮﻋﻮﮞ ﺭﺏ ﻧﮩﯿﮟ ﺑﻠﮑﮧ ﺭﺏ ﻭﮦ ﺍﻟﻠﻪ ﮨﮯ ﺟﻮ ﻣﺠﮭﮯ ﺍﻭﺭ ﺗﺠﮭﮯ ﺍﻭﺭ ﺧﻮﺩ ﻓﺮﻋﻮﻥ ﮐﻮ ﺭﻭﺯﯼ ﺩﯾﺘﺎ ﮨﮯ ۔" ﺷﮩﺰﺍﺩﯼ ﻧﮯ ﮐﮩﺎ ﺍﭼﮭﺎ ﺗﻮ ﻣﯿﺮﮮ ﺑﺎﭖ ﮐﮯ ﺳﻮﺍ ﮐﺴﯽ ﺍﻭﺭﮐﻮ ﺍﭘﻨﺎ ﺭﺏ ﻣﺎﻧﺘﯽ ﮨﮯ ? ﺍﺱ ﻧﮯ ﺟﻮﺍﺏ ﺩﯾﺎ": ﮨﺎﮞ ﮨﺎﮞ ﻣﯿﺮﺍ ﺗﯿﺮﺍ ﺍﻭﺭ ﺗﯿﺮﮮ ﺑﺎﭖ ,ﺳﺐ ﮐﺎ ﺭﺏ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮨﯽ ﮨﮯ ۔" ﺷﮩﺰﺍﺩﯼ ﻧﮯ ﺍﭘﻨﮯ ﺑﺎﭖ ﺳﮯ ﮐﮩﻠﻮﺍﯾﺎ ۔ ﻭﮦ ﺳﺨﺖ ﻏﻀﺒﻨﺎﮎ ﮨﻮﺍ ﺍﻭﺭ ﺍﺳﯽ ﻭﻗﺖ ﺍﺳﮯ ﺑﺮﺳﺮ ﺩﺭﺑﺎﺭ ﺑﻠﻮﺍ ﺑﮭﯿﺠﺎ ﺍﻭﺭ ﮐﮩﺎ,ﮐﯿﺎ ﺗﻮ ﻣﯿﺮﮮ ﺳﻮﺍ ﮐﺴﯽ ﺍﻭﺭ ﮐﻮ ﺍﭘﻨﺎ ﺭﺏ ﻣﺎﻧﺘﯽ ﮨﮯ ? ﺍﺱ ﻧﮯ ﮐﮩﺎﮐﮧ".. ﻣﯿﺮﺍ ﺍﻭﺭ ﺗﯿﺮﺍ ﺭﺏ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﮨﯽ ﮨﮯ ﺟﻮ ﺑﻠﻨﺪﯾﻮﮞ ﺍﻭﺭ ﺑﺰﺭﮔﯽ ﻭﺍﻻ ﮨﮯ ۔" ﻓﺮﻋﻮﻥ ﻧﮯ ﺍﺳﯽ ﻭﻗﺖ ﺣﮑﻢ ﺩﯾﺎ ﮐﮧ ﺗﺎﻧﺒﮯ ﮐﯽ ﺟﻮ ﮔﺎﺋﮯ ﺑﻨﯽ ﮨﻮﺋﯽ ﮨﮯ ,ﺍﺱ ﮐﻮ ﺧﻮﺏ ﺗﭙﺎﯾﺎ ﺟﺎﺋﮯ ﺍﻭﺭ ﺟﺐ ﺑﺎﻟﮑﻞ ﺁﮒ ﺟﯿﺴﯽ ﮨﻮﺟﺎﺋﮯ ﺗﻮ ﺍﺱ ﮐﮯ ﺑﭽﻮﮞ ﮐﻮ ﺍﯾﮏ ﺍﯾﮏ ﮐﺮ ﮐﮯ ﺍﺱ ﻣﯿﮟ ﮈﺍﻝ ﺩﯾﺎ ﺟﺎﺋﮯ ۔ﺁﺧﺮ ﻣﯿﮟ ﺧﻮﺩ ﺍﺳﮯ ﺑﮭﯽ ﺍﺳﯽ ﻣﯿﮟ ﮈﺍﻝ ﺩﯾﺎ ﺟﺎﺋﮯ ... ﭼﻨﺎﭼﮧ ﻭﮦ ﮔﺮﻡ ﮐﯽ ﮔﺌﯽ ۔ﺟﺐ ﺁﮒ ﺟﯿﺴﯽ ﮨﻮ ﮔﺌﯽ ﺗﻮ ﺣﮑﻢ ﺩﯾﺎ ﮐﮧ ﺍﺱ ﮐﮯ ﺑﭽﮯ ﮐﻮ ﺍﯾﮏ ﺍﯾﮏ ﮐﺮ ﮐﮯ ﺍﺱ ﻣﯿﮟ ﮈﺍﻟﻨﺎ ﺷﺮﻭﻉ ﮐﺮﻭ ۔ ﺍﺱ ﻧﮯ ﮐﮩﺎ": ﺑﺎﺩﺷﺎﮦ ﺍﯾﮏ ﺩﺭﺧﻮﺍﺳﺖ ﻣﯿﺮﯼ ﻣﻨﻈﻮﺭ ﮐﺮﻭﮦ ﯾﮧ ﮐﮧ ﻣﯿﺮﯼ ﺍﻭﺭ ﻣﯿﺮﮮ ﺍﻥ ﺑﭽﻮﮞ ﮐﯽ ﮨﮉﯾﺎﮞ ﺍﯾﮏ ﮨﯽ ﺟﮕﮧ ﮈﺍﻝ ﺩﯾﻨﺎ ۔" ﺍﺱ ﻧﮯ ﮐﮩﺎ": ﺍﭼﮭﺎ ﺗﯿﺮﮮ ﮐﭽﮫ ﺣﻘﻮﻕ ﮨﻤﺎﺭﮮ ﺫﻣﮧ ﮨﯿﮟ ۔ﺍﺱ ﻟﺌﮯ ﯾﮧ ﻣﻨﻈﻮﺭ ﮨﮯ
?
ﺍﺳﮑﯽ ﺩﻭﻧﻮﮞ ﺑﭽﯿﺎﮞ ﺍﺳﮑﯽ ﺁﻧﮑﮭﻮﮞ ﮐﮯ ﺳﺎﻣﻨﮯ ﺍﺱ ﻣﯿﮟ ﮈﺍﻝ ﺩﺋﯿﮯ ﮔﺌﮯ ﺍﻭﺭ ﻭﮦ ﻓﻮﺭﺍ" ﺟﻞ ﮐﺮ ﺭﺍﮐﮫ ﮨﻮ ﮔﺌﮯ ﭘﮭﺮ ﺳﺐ ﺳﮯ ﭼﮭﻮﭨﮯ ﮐﯽ ﺑﺎﺭﯼ ﺁﺋﯽ ﺟﻮ ﻣﺎﮞ ﮐﯽ ﭼﮭﺎﺗﯽ ﺳﮯ ﻟﮕﺎ ﮨﻮﺍ ﺩﻭﺩﮪ ﭘﯽ ﺭﮨﺎ ﺗﮭﺎ... ﻓﺮﻋﻮﻥ ﮐﮯ ﺳﭙﺎﮨﯿﻮﮞ ﻧﮯ ﺍﺳﮯ ﮔﮭﺴﯿﭩﺎ ﺗﻮ ﺍﺱ ﻧﯿﮏ ﺑﻨﺪﯼ ﮐﯽ ﺁﻧﮑﮭﻮﮞ ﺗﻠﮯ ﺍﻧﺪﮬﯿﺮﺍ ﭼﮭﺎ ﮔﯿﺎ.. ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽٰ ﻧﮯ ﺍﺱ ﺑﭽﮯ ﮐﻮ ﺍﺳﯽ ﻭﻗﺖ ﺯﺑﺎﻥ ﺩﮮ ﺩﯼ ﺍﻭﺭ ﺍﺱ ﻧﮯ ﺑﺎ ﺁﻭﺍﺯ ﺑﻠﻨﺪ ﮐﮩﺎ": ﺍﻣﺎﮞ ﺟﺎﻥ ! ﺍﻓﺴﻮﺱ ﻧﮧ ﮐﺮ ,ﺍﻣﺎﮞ ﺟﺎﻥ ﺫﺭﺍ ﺑﮭﯽ ﭘﺲ ﻭ ﭘﯿﺶ ﻧﮧ ﮐﺮﻭ ۔ﺣﻖ ﭘﺮ ﺟﺎﻥ ﺩﯾﻨﺎ ﮨﯽ ﺳﺐ ﺳﮯ ﺑﮍﯼ ﻧﯿﮑﯽ ﮨﮯ.,ﭼﻨﺎﻧﭽﮧ ﺍﻧﮩﯿﮟ ﺻﺒﺮ ﺁﮔﯿﺎ ۔ﺍﺱ ﺑﭽﮯ ﮐﻮ ﺑﮭﯽ ﺁﮒ ﻣﯿﮟ ﮈﺍﻝ ﺩﯾﺎ ﮔﯿﺎ ۔ ﺍﻭﺭ ﺁﺧﺮ ﻣﯿﮟ ﺍﻥ ﮐﯽ ﻣﺎﮞ ﮐﻮ ﺑﮭﯽ ﺍﺳﯽ ﺁﮒ ﻣﯿﮟ ﺟﻼ ﮐﺮ ﻣﺎﺭ ﺩﯾﺎ"... "ﯾﮧ ﺧﻮﺷﺒﻮ ﮐﯽ ﻣﮩﮑﯿﮟ ﺍﺳﯽ ﮐﮯ ﺟﻨﺘﯽ ﻣﺤﻞ ﺳﮯ ﺁﺭﮨﯽ ﮨﯿﮟ ۔"ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ ﻣﺴﻨﺪ ﺍﺣﻤﺪ (/1 309 ۔310 ) ﺻﺤﯿﺢ ??(5/31

Sunday, July 13, 2014

BALOCH INSURGENCIES 1948-1977

                         BALOCH INSURGENCIES 1948-1977



Wahe Watan O Hushkien Dar The fatherland even barren is worth anything
Balochi saying ????

People with a warlike spirit, wearing exalted plumes, like the cocks comb, on their turbans. 
Firdausi in Shahnama?????

The present day insurgency in Balochistan is a continuum of the intermittent guerrilla struggle against the Pakistani state that has characterized Balochistan since 1948. The insurgency in 2004-05 is only different from the ones in 1948-52, 1958-60, 1962-69 and 1973-77 in the scale of the violence and the geographical spread of the insurgency. The causes, the issues, the demands and the goal continue to be the same.
??
On August 15, 1947, a day after Pakistan came into existence, the Khan of Kalat had declared independence. Kalats independent status had been affirmed several times by the Muslim League and by the Kalat National Assembly. Despite this, on 1 April 1948, the Pakistan Army marched into Kalat and arrested the Khan who capitulated. His brother, Prince Abdul Karim (with the Khans tacit approval) however, declared a revolt proclaiming the independence of Kalat and issued a manifesto in the name of the Baloch National Liberation Committee rejecting the accession agreement signed by the Khan. Karim hoped to obtain Afghan support since Afghanistan had objected to the inclusion of the Baloch and Pashtun areas in Pakistan and had even opposed the admission of Pakistan to the United Nations. While the Pakistani version is that Karim received substantial Afghan support, the Baloch nationalist version is that Afghanistan denied support since it favoured the inclusion of Balochistan in Afghanistan rather than an independent Balochistan.


First Guerrilla Revolt ???

Prince Abdul Karim launched guerrilla operations against the Pakistan Army in Jhalawan district in late May, 1950, but the Khan, threatened with reprisals by Pakistani Army authorities, persuaded his brother to surrender with assurances of safe conduct and amnesty from the Pakistan Army. Pakistani officers reportedly signed a safe conduct agreement with Abdul Karims representatives and swore an oath on the Koran to uphold it. However, Pakistani forces dishonoured the agreements by ambushing and arresting the Prince and 102 of his accomplices on their way to Kalat in 1950. Karims revolt is important in Baloch history for two reasons. First, it established that the Baloch did not accept the accession of Kalat with Pakistan. Second, it led to the wide-spread Baloch belief that Pakistan had betrayed the safe conduct agreement. The Baloch regard this as a first series of broken treaties that have created distrust between them and Islamabad. Karim and his followers were all sentenced to long prison terms and became rallying symbols for the Baloch liberation movement.


The Second Revolt ???/

The next violent outbreak of Baloch sentiments came in 1958. This was the direct result of the centralising policies pursued by the Pakistani leaders. Fears of Bengali domination in the 1950s had propelled the Punjabi leaders, who controlled the levers of power, to consolidate the Western Wing of Pakistan into a unified province to counter Bengali numerical strength. This One Unit plan was resisted by the Baloch, both by Abdul Karim who had completed his prison term in 1955 and the Khan who mobilised wide spread demonstrations through tribal chieftains. Balochi nationalists within the Khanate took serious exception to the One Unit scheme and in a meeting with Pakistani president Iskander Mirza in October 1957 they urged Iskander Mirza to exempt Kalat from the One Unit scheme, and to allot more government spending on developmental activities in Kalat. But Ayub Khans ambitions changed the political matrix in Pakistan and when some Baloch sardars started non-cooperating with the Pakistani commissioner, under a flimsy pretext that the Khan had raised a parallel army to attack Pakistani military, Ayub ordered Pakistani army to march into Kalat on 6 October 1958, a day before he imposed martial rule in Pakistan. The army arrested the Khan and his followers and accused them of secretly negotiating with Afghanistan for a full-scale Baloch rebellion.
?????????
The arrest touched off a chain reaction of violence and counter-violence with the government bombing villages suspected of harbouring guerrillas. Pakistan military's campaigns in Danshera and Wad were resisted by the Jhalawan Sardars loyal to the Khan. The octogenarian Chief of the Zehri tribe in Jhalawan, Nauroz Khan put up a stiff resistance in the Mir Ghat mountains, but the Pakistani military swore an oath by the Quran and urged Nauroz to give up arms and prepare for negotiations.

Nauroz surrendered in anticipation of safe conduct and amnesty but the army put Nauroz and his sons behind the bars as soon as they laid down their arms. Naurozs sons were hanged soon afterwards, in Hyderabad and Sukur, in July 1960. A shocked and surprised Nauroz died soon afterwards in Kohlu prison in 1962. Ayubs message to the Balochis of Kalat who were the first to challenge the might of the Pakistani state, was clear. He reportedly threatened the total extinction of Balochis if they did not mend their ways.

The 1958 revolt was followed by the Pakistan Army setting up new garrisons at key points in the interior of Balochistan. This in turn provoked the Baloch to plan for more armed guerrilla movements capable of defending Balochi interests. The movement was led by Sher Mohammed Marri who was far-sighted enough to realise that thedisorganised random struggle adopted so far would have to be transformed into a classic guerrilla warfare. For this purpose, he set up a network of base camps spread from the Mengal tribal areas of Jhalawan in the South to the Marri and Bugti areas in the North. The Pararis, as the guerrillas were called, ambushed convoys, bombed trains and so on. In retaliation, the army staged savage reprisals. For example, the Army bulldozed 13,000 acres of almond tress owned by Sher Mohammed and his relatives in the Marri area. The fighting continued sporadically until 1969 when the Yahya Khan withdrew the One Unit plan and got the Baloch to agree to a ceasefire. Despite the ceasefire, the Pararis assumed that the renewal of the hostilities with Islamabad would be unavoidable sooner or later. As such, the organisational infrastructure was kept intact and cadres continued to be trained.

Third Balochi Resistance: The 1970s ????/

The nationalist Balochis took to rudimentary politics during Ayubs practice of Basic Democracy in Pakistan. They struck a chord of unity with the Pakhtuns in NWFP and formed a National Awami Party (NAP) upon the dissolution of the One Unit scheme in 1970. In the elections of 1971, while Bhuttos PPP swept the polls in West Pakistan, the NAP won in Balochistan and NWFP. The attacks on Punjabi settlers in Quetta and Mastung in early 1973, the perceived defiance of the Ataullah Mengal-led government in Balochistan and the discovery of a large consignment of weapons in the Iraqi embassy were woven together to be served as conclusive evidence of the Balochis militant intentions and General Tikka Khan was sent to Balochistan to lead the second military attack on Baloch nationalists. Pakistan, smarting under the shock of vivisection in 1971, certainly over-reacted to the Balochi nationalist assertion. The immediate provocation for the Baloch resistance was Bhuttos dismissal of the Baloch provincial government in February 1973 in which Ghaus Bux Bizenjo was Governor and Attaullah Mengal Chief Minister. Bhutto alleged that the government had repeatedly exceeded its constitutional authority and alleged that this had been done in collusion with Iraq and the Soviet Union as part of a plot to dismember both Pakistan and Iran. The dismissal was timed with the disclosure of a cache of 300 Soviet sub-machine guns and 48,000 rounds of ammunition allegedly consigned to Baloch leaders that were found in the house of the Iraqi Defence Attaché in Islamabad. It was, however, subsequently revealed that the arms had actually been found in Karachi and were meant for Iranian Baloch in retaliation against Irans support to Iraqi Kurds and that the Iraqi Defence Attaché had collaborated with Iranian and Pakistani intelligence agents in staging the arms exposure to put pressure on the Iranians.

Following the dismissal of their government, Baloch guerrillas began to ambush army convoys from April 1973. Bhutto retaliated by sending in the army to Balochistan and by putting three veteran nationalist leaders of Balochistan Ghous Bux Bizenjo, Ataullah Khan Mengal and Khair Bux Marri, behind the bars. The armed struggle continued over the next four years with varying degrees of severity. At the height of the war there were over 80,000 Pakistani troops in the province. The fighting was more wide-spread than it had been in 1950s and 1960s. The guerrillas succeeded by July 1974 to cut off most of the main roads linking Balochistan with surrounding provinces and to periodically disrupt the Sibi-Harnai rail link thereby blocking coal shipments from the Baloch areas to the Punjab. Additionally, attacks on drilling and survey operations stymied oil exploration activities.

The then Shah of Iran, apprehending trouble in Iranian Balochistan, supported the Pakistan forces in decimating the Baloch resistance. The Shah sent in 30 US Cobra Helicopters manned by Iranian pilots who pounded the Baloch pockets of resistance. The turning point came during the 6-day battle at Chamalang in the Marri area in September 1974. In line with the Pakistan armys scorched earth policy, an army ground and air offensive in the winter of 1974 on the Baloch tribes, largely Marris, along with their families, who had gathered in an annual pilgrimage to the Chamalang plains to graze their flocks, inflicted heavy human and livestock casualties. While casualties on both sides were heavy, the Baloch were unable to regain the military initiative in the ensuing years.

Most of the Balochi leaders left Pakistan and went into exile in Afghanistan, the UK and other places outside Pakistan. Several Baloch groups migrated to Afghanistan where they were permitted to set up camps by Mohd Daud. Even if Bhutto claimed to have wiped out Baloch resistance, he played a big role in the transformation of dispersed Pararis into the Balochistan Peoples Liberation Front (BPLF) in 1976, led by Mir Hazar Khan Marri, who broke away from Baloch Students Organisation (BSO) led by Sher Muhammad Marri.

The anti-Bhutto sentiments of the Baloch nationalists were well manipulated by Zia ul Haq after he seized power in 1977 and his show of clemency was received well by many Baloch leaders including the Baloch triumvirate: Ghaus Bux Bizenzo, Ataullah Mengal and Akbar Khan Bugti. However, a rebel faction of the Marris continued defying the Pakistani administration. And, as a proof of the irreconcilability of Balochi nationalism with the Pakistani state-nationalism, the most aggressive and fiercely independent of all Baloch factions, the Baloch Students Union (BSO), reorganised and reasserted itself in the early 1990s.

Reference Book:

Selig S. Harrison in his book cited below analyses the insurgenciesbetween 197 and 1977 ina splendid manner. His book is:
In Afghanistans Shadow Baluchistan: Baluch Nationalism and Soviet
Temptations, 1981, New York / Washington: Carnegie Endowment
for International Peace.???????/

Friday, May 16, 2014

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



 
baloch-people-baloch-culture-baluch culture-balochistan-Balochistan-jaan-naseer-baloch boy girl-balochi dress-balochi doch-balochi chawat-cute baloch babies
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.

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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
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.

Marriage
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
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./////

Festival
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.?????????/