The Baloch Cultural Heritage

Copyright 2020 Jan Muhammad Dashti.

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the written prior permission of the author.

ISBN: 978-1-6987-0287-2 (sc)

ISBN: 978-1-6987-0288-9 (hc)

ISBN: 978-1-6987-0289-6 (e)

Library of Congress Control Number: 2020916139

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CONTENTS

Foreword

Introduction

Chapter 1 Introduction

Chapter 2 The Baloch

The Baloch

The Baloch migrations

The Kurds

Tracing the racial kinship

Racial origin: main factors

Language and literature

Cultural and religious traditions

Physical traits

The Baloch Aryan Origin

Chapter 3 The Baloch Culture

The Baloch settlements

Names and titles

Costumes: Dress-Jewellery

Ceremonies

Burial Rites

Games

Music and dances

Drinks

Trade and commerce

Haal

Mesthaagi

Diwaan

Codes

Bijjaar

Hawaachk

Crimes and Punishments

Meid

Caste system

Slavery

The Domb

Status and responsibilities of a woman

Polygamy

Divorce

Concubinage

Inheritance

Hospitality

Sanctity of home

Vows

Baahot

Bier

Shigaan

Lajj o Mayaar

Mehr

Veneration of war heroes

War ethics

Chapter 4 Religion and Mythology

The genesis of Baloch religious beliefs

Inter-religious influences

Shaping the religious outlook

Sacrifice

Veneration of the tribal heroes

The priesthood

Worship

Burials

Monsters, fairies, jinn

Sorcery

Dreams

Superstitions

Chapter 5 Political Structure

The Tribal unions

The tribal organization

The Sardar

The Council

Economic system

Military system

Judicial system

Epilogue

References and Bibliography

Dedicated

To

The Baloch Youth

FOREWORD

No culture could achieve any compactness without continuity. The continuity which may be geographical or religious can hardly imply any cultural homogeneity unless people attain a life-pattern inspired by the fundamental values and depicted through its social and political institutions. Any term thus connoting territorial or religious culture like the Asian, the Muslim or Christian culture would be a misnomer. The factors of cultural coherence are common history and traditions which invariably produce a common outlook. In other words, a collective will, generated by common traditions and past glory, would not only unite a people and give meaning to their Culture but also guarantee its vitality and strength. The culture remains vigorous and forceful as long as the people find some real fulfilment by living up to the common values, which are never automatically adopted as a legacy. Every generation must recapture them afresh in view of their usefulness.

This book is a modest effort to discuss the conditions which have ensured the continuity of the Baloch culture, and also the inspiring characteristics which still direct the Baloch society.

Written source material on Baloch history and culture is almost scarce, which save some faint references in a few ancient documents which require a very cautious and scientific analysis for arriving at proper conclusions. Tremendous efforts are needed to separate facts from fiction and distortions of the modern writers on the Baloch. One of the somewhat reliable sources could be the Baloch traditions preserved mostly in classical poetry and folk literature. There also one has to proceed with extra care to avoid the later bardic additions to almost every poem.

Balochi poetry has undergone many changes according to the requirements of the time. We find in the so-called poem of genealogy that Rind, a Baloch tribe, migrated from Aleppo, Syria, after the martyrdom of Hussain, grandson of Prophet Mohammad. There is also a poem indicating that Baloch belonged to the Shia sect of Islam. Both of these poems are far from the truth. Rind suzerainty in Eastern Balochistan for a few Decades led to general desires of every Baloch or indigenous non- Baloch tribe to associate itself with Rind or claim to have been originally Rind. One of the famous Baloch tribes, Lashaar, after their defeat and migration had got some later bardic contempts, and their leaders were ridiculed in order to flatter the Rind and their allies. Some tribes who did not even exist at that period were later mentioned in the poems as participating in Rind-Lashaar Wars. There is an interesting poem on the Battle of Gokprosh, in which Mir Baloch Khan Nosherwani was killed with scores of others. Mehraab Khan, the Gichki sovereign of Kech, who fled from the battlefield with his entire Lashkar (army) without a fight has widely been praised for what the poet says his bravery and extreme courage. ‘He was the only chief throughout Balochistan, from Bella to Kalat, who decided to fight the British’, the poem narrates. Since Mehraab Khan, after his treacherous act of fleeing the battle, remained the ruler of Kech after evolving an understanding with the alien masters, no one dared to compose a derogatory poem taunting him for his cowardliness and treachery. Similarly, Mir Chaakar’s journey to Hirat to seek help against Lashaar, coming out of seemingly impossible tests of bravery like the killing of an elephant, or riding an untamed horse; Hammal, fighting a lion or Beebgr kidnapping the daughter of the King of Kandahar, are merely fictitious or grossly exaggerated stories.

Therefore, in this work, every notion based only on poetic traditions has been checked with available historical records and general geopolitical, the religious, and cultural history of the Baloch as well as the cultural traits of other peoples of this region. As regards folk literature, one has also great difficulty in separating foreign influences from original Baloch folks. I have endeavored to keep all these factors in view while depending on poetry and folk literature when arriving at conclusions.

It may also be pointed out that this book is by no means an attempt to produce a systematic history of the Baloch people. It depicts their culture and traditions. The first chapter which deals briefly with their history and racial origin has been included merely as an introductory part for facilitating the reader in the understanding of the Baloch cultural characteristics in their correct historical perspective.

Balochi poems, proverbs, maxims, etc, have been quoted in footnotes as the source of assertion as well as a further guide to the readers of Balochi literature.

Translation of poetry was the most irksome because the translation of a poem is always difficult in another language. This is due to the fact that the poet always contrives to express exactly what he wants to communicate by employing all the resources of the language, matching the words and phrases and putting them in a beautifully constructed rhythmical order. Special efforts have, however, been made to produce a proper and reasonable rendering of Balochi poems quoted.

Jan Muhammad Dashti

Quetta,

August, 2020

INTRODUCTION

Mr. Jan Muhammad Dashti has gathered sufficient evidence to contest the theory that the Baloch are Semites. Following the history of both the racial groups, the Semites and the Aryans, he has asserted that the Baloch are Aryans and that their original home was the Caspian Sea region. Some resemblances of cultural traits of the Baloch with Semites have been dealt with analytically and regarded as merely the result of contacts of people of the Iranian plateau with Mesopotamians or of Semites in various stages of early history. I have gone through the book. It contains reasonably compelling arguments; a point of view on many of its aspects one may disagree with but the book is nevertheless a masterly account of the Baloch history and culture. I am confident if researches are conducted on the same lines and with the same fairness, it would go a long way in helping to find further clues about the Baloch racial origin.

The history of the Baloch is, however, still in dark. Research scholars have different opinions. Some say they belong to the northern regions of Elburz, now inhabited by Ashkanis, originally Aryans. Some historians maintain that they came from Halab, Aleppo, and are Semites. It is also believed that they are from the old stock of Sumerians of Mesopotamia, while others regard the Baloch as the remnants of the indigenous population of the area. The historians, however, mostly concern themselves in tracing the Baloch racial origin either from among the Indo- Europeans or the Semites. Neither should one object on these methods for historical research nor doubt the fact that there had been an admixture of various people with the Baloch like the Scythians, Parthians, Ashkanis, Sakas, Kushans, Huns, Turks and many other: nor contest the proposition that Baloch, culturally were greatly influenced by Tigris-Euphrates civilization at different stages of history. My point is that there is yet a third source of human civilization which is the main font for the Indus and Tigris-Euphrates civilizations and very nearer to the Baloch. This civilization flourished in Susa around 3500 B.C. Ironically, however, least researches have been conducted on this in the context of Baloch racial origin. Mr. Jan Dashti talks of a very ‘remote possibility ‘of the Baloch belonging to Elamite tribes. I am sure further research may establish that the possibility is not as remote as presumed by him.

Before the Indo-European and Iranian movements from the Caspian Sea regions and Central Asia, history records another migration which took place a little over 3500 B.C. from the north. Following the routes north of Elburz and through Zagros, these people stopped in the River Qaroon valley. They settled in and around Susa. From there they later on spread towards the west to the fertile valley of Euphrates and to the east up to the Indus. They were, in fact, the founders of the great Sumerian civilization (4300-2371 B.C.) in the west, and Dravidian in the east. History recalls these people as Elamites. The Kingdom of Elam also comprised, besides Susa, the present Iranian provinces of Khuzistan, Kurdistan and the southern parts of Balochistan, along the seashores. Its capital was Susa, The Elamites, later on, conquered Sumer and Akkad and retained them for some time.

I would like to put the following points before the historians writing on the Baloch, for scientific research and analysis in the context of the Baloch racial origin:

i. The non-Semite Sumerians came from the north of Elburz along Kafkaz and entered the Euphrates valley from Bandar ling. The Sumerians and the people of the Indus Valley had elements which belonged to the Mediterranean races. The same people inhabiting Jask were mentioned by the historians, traveling with Alexander of Macedon, as dark-complexioned with curly hair, but different from Negroes. Such people still reside in Balochistan. In Panjgur they are called Nakeeb and Darzada in Kech. Most Indologists believe that there are great similarities between the Dravidian civilization of the Indus and the Euphrates. Tigris civilization of the Sumerians and Balochistan maintained an intermediary link between the two throughout the ancient epochs.

ii. Dravidians came to the Indian subcontinent from Mesopotamia. A small fraction of them stayed in the hills of Makkuran, who were afterward called Brahuis.

iii. The archaeological discoveries in Balochistan, especially the findings at Mehrgad, have reminiscences with the Indus and the Middle Eastern civilizations. If analyzed in a proper historical context, it could be established beyond doubt that the Dravidian and Sumerian civilizations are in fact the product of Elamites, and both had their genesis from Susa.

iv. The Kurds and the Baloch who belong to the same racial group are not part of the Indo-European or Iranian migrations. In my opinion, the Kurds and the Baloch (Brahui) are from the Elam tribes.

v. The Parthian history also confirms the Baloch settlement in the Elburz region. They spoke the same language belonging to Pahlavi, an ancient language of the Parthians. The language they speak now and the customs they follow are closely related to Ashkanis, which is an offshoot of the Parthians. We cannot rule out the possibility that Baloch is originally Parthians and may have mixed up with races like the Sakas and Kushans.

As regards their Semitic origin, no proper evidence has been put forward so far. There appear some links with Mesopotamia which are discernible in culture especially in mythologies. Moreover, the Baloch tribal set-up is closer to Sumerians. This may be because of the proximity of the Baloch with old Mesopotamian tribes. Even if a group of them, for instance, Rind, migrated from Aleppo, they could not be regarded as Semites because all inhabitants of Aleppo were not Semites.

To determine the racial kinship, a close look into the Baloch culture would be imperative. Their customs and traditions have close links with the Central Asian culture, to which the Baloch originally belonged. Take the example of dress. Baloch wears shalwaar, trousers, and turban for the head. Both pertain to the people of Central Asia. From Balochistan to Afghanistan and up to the Kurdish region, in major parts of Central Asia, people wear trousers. Shifting towards Sindh and the Punjab or areas which are part of the subcontinent, the difference is quite clear. Throughout India, Burma and most of the Himalayan regions, Thehband is used. Greeks, Chinese, and even Arabs also wear Turban. The shalwaar (Baggy trouser) is the symbol of Baloch culture and distinguishes the Baloch from most other peoples. Similarly, the musical instruments belonging to particular nations are also indicative of their relationship with certain other races. The Baloch possess thambura which basically belonged to them; others like the Pathans, the Punjabis and Sindhis do not use it, while the Kurds and Hazara Mongols in Central Asia also use thambura. In contrast, the Saarangi is shared by all. The typical tuning of Nal which is called nal-o-gul or nal-o-sur, belong to the Baloch only. One performer tunes the Nal while another seconds him. Naal is an instrument which is used in reciting epics and a variety of other songs including melodies. Such things and their nature disclose the origin of the Baloch and help to establish links, if any, with peoples of different regions.

No nation or tribe is pure racially. There always exist the chances of blood amalgamation at the various stages of human history. Human groups came together in marriage alliances and kinship. Therefore, it is difficult to say that a particular tribe is invariably related to a certain race or racially pure. For instance, Punjabis do not inherit a singular history. Many outsiders have settled in the area like Gojars. Gojars are living in Balochistan and Iran as well. In Iran they are called Qachars, implying after the word Gochars, the cattle breeders. Qachars had the previous kingship in Iran which was overthrown by Raza Khan.

The author has touched briefly the archaeological discoveries to assert the proposition that the Baloch have been influenced by many prospering cultures in Balochistan before their settlement. It is fairly evident that the older inhabitants of the region immediately before the Baloch arrival were mostly Jadgaals who spoke a Sindhi dialect. They were predominant in Central Balochistan, especially Jhalawaan, Kalat, and Surab. The Baloch obtained the area from the Jadgaals and drove them towards Lasbela. As for Balochistan; it has the traces of very ancient civilizations. The archaeological discoveries in Nal, Surab, Mehrgad and other places tell the story of ancient men living thousands of years ago. His art of using baked bricks for his dwellings and the architecture is much advanced than that of the present nomads. The Baloch did not have any archetype civilization which the ancient man had. They were surely outsiders. They must have been influenced by the ancient inhabitants in many ways, particularly in religious thoughts and mythologies.

The Baloch and the Brahuis are not two separate peoples, they are one and the same. The only difference is of language. There is absolutely no difference in social practices and the structure of their society. They follow the same customs from birth to death, happiness, and sorrow. It can be said that Brahui philology may be composed of some Median dialects or greatly influence from some Dravidian tongue. Some Indologists believe that Dravidians did come from Mesopotamia; first, they settled in eastern Iran and Makkuran and then proceeded to the Indus Valley. Others firmly believe that they were the ancient population of Balochistan and some parts of the subcontinent, and slowly moved towards west up to Mesopotamia, and east up to the Indus.

The Baloch came to Balochistan in three major groups. The first wave settled in Sistan and was called Naaroi, followed by Brahui who settled in Turan which is nowadays called Jahlawaan. The last was of Rind. Some say Rind is a Balochi word, Rand or Randi meaning the last; the tribe, therefore, derived its name from the above-mentioned word. The Brahuis and the Baloch lived side by side in Sistan; where still live many Brahui tribes. The latecomers penetrated into Sindh and Punjab. The Baloch migration into Sind was in two waves: from Balochistan and from Punjab. Those who went directly from Balochistan speak Balochi or Sindhi, while those who migrated from Punjab and settled in Sind speak Saraiki, whose remnants are Talpurs, Lagharis and some of the Jathuis.

It is absolutely incorrect to say that Brahuis, including the Mengals who are wrongly presumed to be Mongols, are Dravidians. They, like Balochi speakers, are Aryans. As regards Mengals, they might be the remnants of the Min tribe which once lived in Iran. Further researches may establish a relation between the Iranian Mins and our Mengals. As to their difference in Language, Jan Dashti has rightly asserted that language is not the only criteria for resolving the question of racial kinship. I believe that anyone can adopt any language. For instance, the Baloch in Punjab speaks Saraiki. The Baloch might have learned the Brahui language from some of the old tribes who were once occupying these regions. We cannot even claim that Balochi is the original language of the entire Baloch people. It is possible that they adopted this language after their migration from the Caspian Sea region or they had their original language Brahui either. Another strange phenomenon is that Brahui speakers are called Baloch and Rakhshaani in Afghanistan. As regard Balochi, it is mentioned in the 4th volume of the Cambridge History of Iran that Balochi is from the Pahlavi language group which was itself a Parthian branch of Indo-Iranian Language, spoken among people of the north –east of Elburz. It is an ancient Aryan language family, the mother – tongue being Sanskrit. Almost all the inhabitants toward the north from Naal to Quetta are Brahui speaking while in the south, toward Kerman, the overwhelming majority speak, Balochi: and in many areas of this plateau, even some of the original Brahui tribes do not know Brahui. In Makkuran, up to Zahidan Balochi speakers are predominant. Brahui is also called Kurdi or Kurd Gaali.

It would not be wrong to assert that the Kurds are the cousins of Baloch. The one-third of Mazaari Baloch are kerd or Kurd, who hold Sardari in Balochistan. The Kurds say Baloch are from them, whereas the Baloch also claim that. I cannot say which of the tribe is older or which one is the mother – tribe, but I believe they are one and the same people. The Baloch do not meet the Kurds geographically. They live in the Middle East divisible among Iraq, Turkey, Syria, and Iran. The Kurds themselves seldom meet each other across any country’s borderland.

The Baloch live in Pakistan, Iran, and Afghanistan. Triple are their neighbors, which divide the Baloch land and population. Iranian Baloch resides from Mand to Kerman and then downwards from Bandar Abbas to Jiwani along the seashores, occupying approximately 400 miles. From Jiwani up to Karachi some 350 miles along the Arabian Sea, are the Baloch areas with Pakistan. To the northeast from Helmand to Sistan and then toward Zabul is the Baloch territory. The Baloch are, however, densely populated in the Pakistani province of Punjab. Nearly forty thousand Baloch live in USSR. But they are not the permanent settlers. They are nomads.

Frontiers of Balochistan end at Quetta, and there was no further extension. The adjacent territory of Pakhtuns, now in Balochistan, was a part of the Afghan province of Kandahar. It was subjugated and annexed into the British Empire subsequently. Quetta called Shaalkot, was a tehsil under the Khanate.

Balochistan has been a part of Iranian plateau but not of the subcontinent or Indus Valley. This is rather proved by the peculiar inhabitants of the region, their culture, and history. However, one thing is certain that Sind and Balochistan have very cordial relations from time immemorial. Our people have been fascinated by Sindhi culture and vice versa. There has been a natural alliance between Sindh and Balochistan because of history and economy. They developed