Showing posts with label Pakistan. Show all posts
Showing posts with label Pakistan. Show all posts

26 October 2011

Sir Wilfred Thesiger

EXPLORERS OF THE WORLD 
Sir Wilfred Thesiger (1910 – 2003) 
Sir Wilfred Patrick Thesiger, CBE, DSO, FRAS, FRGS (3 June 1910 – August 24, 2003) was a British explorer and travel writer born in Addis Ababa, the capital of Ethiopia.

Thesiger was educated at Eton College and Magdalen College, Oxford University where he took a third in history. Between 1930 and 1933, Thesiger represented Oxford at boxing and later (1933) became captain of the Oxford boxing team.
In 1930, Thesiger returned to Africa, having received a personal invitation by Emperor Haile Selassie to attend his coronation. He returned again in 1933 in an expedition, funded in part by the Royal Geographical Society, to explore the course of the Awash River. During this expedition, he became the first European to enter the Aussa Sultanate and visit Lake Abbe.
Afterwards, in 1935, Thesiger joined the Sudan Political Service stationed in Darfur and the Upper Nile. He served in several desert campaigns with the Sudan Defence Force (SDF) and the Special Air Service (SAS) with the rank of major.
In World War II, Thesiger fought with Gideon Force in Ethiopia during the East African Campaign. He was awarded the DSO[1] for capturing Agibar and its garrison of 2500 Italian troops. Afterwards, Thesiger served in the Long Range Desert Group during the North African Campaign.
There is a rare wartime photograph of Thesiger in this period. He appears in a well-known photograph usually used to illustrate the badge of the Greek Sacred Squadron. It is usually captioned 'a Greek officer of the Sacred Band briefing British troops'. The officer is recognisably the famous Tsigantes and one of the crowd is recognisably Thesiger. Thesiger is the tall figure with the distinct nasal profile. Characteristically, he is in Arab headdress. Thesiger was the liaison officer to the Greek Squadron.
In 1945, Thesiger worked in Arabia with the Desert Locusts Research Organisation. Meanwhile, from 1945 to 1949, he explored the southern regions of the Arabian peninsula and twice crossed the Empty Quarter. His travels also took him to Iraq, Persia (now Iran), Kurdistan, French West Africa, Pakistan and Kenya. He returned to England in the 1990s and was knighted in 1995.
Thesiger is best known for two travel books. Arabian Sands (1959) recounts his travels in the Empty Quarter of Arabia between 1945 and 1950 and describes the vanishing way of life of the Bedouins. The Marsh Arabs (1964) is an account of the Madan, the indigenous people of the marshlands of southern Iraq. The latter journey is also covered by his travelling companion, Gavin Maxwell, in A Reed Shaken by the Wind — a Journey through the Unexplored Marshlands of Iraq (Longman, 1959).
Thesiger took many photographs during his travels and donated his vast collection of 23,000 negatives to the Pitt Rivers Museum, Oxford.

Obituary from The Guardian, August 27th 2003
Explorer whose mystic vision rejected the modern technological world in favour of the tribes people of Africa and the Arabian deserts
Once, in 1946, Wilfred Thesiger lay starving on a sand dune in Arabia’s Empty Quarter for three days, waiting for his Bedu companions to bring back food, and tortured by hallucinations of cars and lorries that could carry him to safety. “No,” he wrote later, “I would rather be here starving as I was than sitting in a chair, replete with food, listening to the wireless and dependent on cars to take me through Arabia.” As an explorer, Thesiger, who has died aged 93, recognised that satisfaction in attaining a goal was directly in proportion to the hardship and challenge involved in getting there.

He reserved the word “abomination” for cars and aeroplanes, and all his life resented the intrusion of any innovation post-dating the steam engine. His mystical regard for tradition was a product both of his childhood in still-medieval Abyssinia and an intense pride in his aristocratic forebears, the Barons of Chelmsford.
Born in Addis Ababa, where his father was British minister, he grew up in the barbaric splendour of an imperial court, and was privileged to see a victorious and blooded Abyssinian army marching through the city in the full panoply of war. It was an experience he never forgot.
Daydreams of Africa and the wider world were his means of escape throughout his awkward and often unhappy schooldays at St Aubyn’s school, Rottingdean, in Sussex (1919-23), Eton College (1923-28), and his time reading history at Magdalen College, Oxford (1929-33). During his first summer vacation from the university, he set off alone, working his passage on a tramp steamer to Istanbul and returning third-class by train.
So began the travels that he recorded in fine prose and black-and-white photography. On his return, he found both a personal invitation to attend the coronation of Emperor Haile Selassie of Abyssinia, and a note from the Foreign Office appointing him honorary attaché to the Duke of Gloucester for the event - where he met Evelyn Waugh, a writer of very different sympathies.
For his second vacation, he set himself another endurance test, a month with a Hull fishing trawler off Iceland. Here he learnt to withstand the need for sleep.
But Africa was his goal, and at the age of only 23 he went to explore Abyssinia’s Awash River and the forbidding Aussa sultanate with its Danakil nomads, chiefly noted for a disturbing tendency to kill men and carry off their testicles as trophies. Such practices held little horror for Thesiger, who had survived fagging and flogging at Eton, and saw at least one young Afar man, flushed from the exertion of slaughtering and mutilating four victims in a day, as “the equivalent of a nice, rather self-conscious Etonian who had just won his school colours for cricket”.
Thesiger gained his own blue, for boxing at Oxford - when he captained the university team in 1933, a victory against Cambridge was marred by the breaking of his noble nose - and like many an athletically endowed young Oxbridge graduate of the 30s, he sought a career in the country where “blues” were said to rule “blacks”: the Sudan. As an assistant district commissioner in the Sudan political service from 1935 onwards, he served in arid Darfur, and later in the steaming swamps of the Sudd, where one of his chief jobs was shooting troublesome lions that attacked local herds.
It was in Darfur that he first learned to travel by fast-riding camel with local companions, dressing as they did, eating local food out of the same bowl, and asking nothing of technology but a good rifle, a torch and a compass. During one leave he completed a long and dangerous journey to the almost unknown Tibesti mountains in the Sahara, and fell in love with the desert: “I was exhilarated by the sense of space, the silence, and the crisp cleanness of the sand. I felt in harmony with the past, travelling as men had travelled for untold generations across the deserts, dependent for their survival on the endurance of their camels and their own inherited skills.”
During the war he was a bimbashi - the most junior officer rank - in the Sudan defence force. He won the DSO in 1941 for leadership under fire in fighting the Italians, under the idiosyncratic Orde Wingate in the liberation of Abyssinia. With a masterstroke of bluff, he subsequently forced the surrender of an Italian-held fort, taking 2,500 prisoners. He later fought as a major, as second in command of a Druze legion formed to fight the Vichy French in Syria - which enabled him to visit a deserted Petra. He also served with Colonel David Stirling’s Special Air Service (SAS) in north Africa. Following the defeat of the Afrika Korps in 1943, the SAS went to Palestine, and in October of that year Thesiger left the organisation to act as an adviser to Haile Selassie in Abyssinia.
A resulting chance meeting brought him a job in what became the UN’s Food and Agricultural Organisation’s anti-locust unit and the opportunity to make his most famous journeys in the deserts of Arabia under its aegis, between 1945 and 1949. Arabia’s legendary Empty Quarter had been the goal of all Arabian explorers from Richard Burton onward, and although Thesiger was not the first to cross it, he was the first to explore it thoroughly, mapping the oasis of Liwa and the quicksands of Umm As-Sammim. He crossed the desert twice with Bedu companions, and his trek across the western sands from the Hadhramaut to Abu Dhabi was the last and greatest expedition of Arabian travel.
During his journeys he was caught up in inter-tribal raids, pursued by hostile raiders, and arrested by the Saudi authorities. He travelled alone in the Hejaz, the Assir and Najran, and explored the Trucial Coast and Dhofar in southern Arabia. He lived with the canoe-borne marshmen of Iraq for several periods over the seven years up to the Iraqi revolution of 1958, attaining acceptance only by learning the unusual skill of circumcision.
He still found time to travel in Kurdistan, Hunza (north-east Pakistan), Swat, Chitral (both north-west Pakistan), and Nuristan (across the border in north-east Afghanistan), where in 1956, 16,600ft up in the high passes, he bumped into a dispirited Eric Newby and friend Hugh Carless, and invited them to spend the night with him. They got on well until Thesiger saw them blowing up inflatable air-beds before retiring. “You must be a couple of pansies!” he said.
He crisscrossed postwar Abyssinia, fought on the royalist side in the civil war in Yemen (1966-67), traversed most of northern Kenya, where he spent much time between 1968 and 1994, travelled with the Bakhtiari nomads in Iran, trekked across the burning plains of the Dasht-i-Lut, the Great Sand Desert of eastern Iran, and explored inner Afghanistan. All of these travels and many more - in total tens of thousands of miles - were made either on foot or by traditional transport, be it camel, horse, mule, donkey or canoe.
Thesiger felt least at home in his own culture and with his own kind. He resented the juggernaut of western “civilisation” and its inexorable movement to squash what he believed was the colour and diversity of the earth’s peoples. His sympathies were with the indigenes, and his closest human ties were with certain of them who were his companions on his many journeys - his Zaghawa servant in the Sudan, his Bedu companions in Arabia, his paddlers in Iraq and his Samburu family in Kenya. (”Sex has been of no consequence to me, and the celibacy of desert life left me untroubled. Marriage would certainly have been a crippling handicap.”) Few other explorers of the last century have tried so genuinely to see the world through the eyes of these foreign peoples. Yet much as he despised civilisation, Thesiger was never able to forsake completely his place in it.
Had he done so, he might never have left us his unique glimpses of strange worlds, in his classic books The Marsh Arabs (1964) and Desert, Marsh And Mountain (1979), his autobiography The Life Of My Choice (1987), his portfolio of superb monochrome photos, Visions Of A Nomad (1987), and above all his description of the traditional life of the Bedu, Arabian Sands (1959), probably the finest book ever written about Arabia and a tribute to a world now lost forever.
He won the founder’s medal of the Royal Geographical Society, together with three other medals from learned societies, honorary fellowships of Magdalen College, Oxford, and the British Academy, and an Honorary DLitt from Leicester University. In 1968, he was awarded a CBE, and in 1995 he was knighted.
Yet, far more than these many honours, he valued the friendship and confidence of the nomadic peoples with whom and among whom he travelled. Thesiger’s best years were the five he spent among the Bedu of South Arabia, and one cherished companion from those days, Salim bin Ghabeisha, when a greybeard in his 60s, remembered him: “He was loyal, generous, and afraid of nothing. He was a wonderful man to travel with.” Thesiger would, I am sure, ask no better epitaph.


Copyright: Wikipedia, Oxford University Exploration Club

4 March 2011

Clothing and Culture in South Asia

Exhibition: Clothing and Culture in South Asia
Dates:
February 10 to March 25, 2011
Place: Koehnline Museum of Art, Oakton Community College, 1600 E. Golf Rd., Des Plaines IL (USA)
About the exhibition:
Clothing and culture are inextricably intertwined in South Asia. Dress reflects gender, ethnicity, religion, occupation, social status, and wealth in addition to individual taste. Because of the subcontinent’s size and the artistic richness of its cultures, what people wear is tremendously varied, visually engaging, and meaningful.
The Helen Louise Allen Textile Collection at the University of Wisconsin-Madison is especially strong in ethnographic material from South Asia. This exhibition showcases some of the HLATC’s best and most unusual examples of textile art for the body from India and Pakistan. While it is by no means a comprehensive survey—an impossible undertaking—it does attempt to convey something of the extraordinary masala (spice mixture) of South Asian clothing as an expression of the lives of the people who make it and wear it.
There has always been a fertile exchange of reciprocal influences between Hindu and Muslim dress in both technique and style. The most obvious example of this is that many Muslim women wear saris and many Hindu women wear salwar kameez (pants and tunic). Parallel cross-pollinations occur between mainstream South Asian dress and tribal apparel, as well as between urban chic and rural folkwear. Alongside these dynamic networks of exchange, however, there remain distinctive and vibrant traditions that preserve cultural identity relatively intact in more isolated parts of the subcontinent.
“Clothing and Culture in South Asia” celebrates this complexity and the artistry of those who created these body-coverings.

© Text and image: Helen Louise Allen Textile Collection, Koehnline Museum of Art


12 August 2010

The Hunza of Pakistan

Name: Hunza
Living Area: Hunza, Nagar, and Yasin valleys of northern Pakistan (Asia)
Language: Burushaski
Comments:   
They are predominantly Muslims. Their language, Burushaski, has not been shown to be related to any other. They have an East Asian genetic contribution, suggesting that at least some of their ancestry originates north of the Himalayas.
The Hunza people, or Hunzakuts, descend from the principality of Hunza. They live alongside the Wakhi and the Shina. The Wakhi reside in the upper part of Hunza locally called Gojal. Wakhis also inhabit the bordering regions of China, Tajikstan and Afghanistan and also live in Gizar and Chitral district of Pakistan. The Shina-speaking people live in the southern part of Hunza. They have come from Chilas, Gilgit, and other Shina language-speaking areas of Pakistan.
Based on internationally recognized survey data, the literacy rate of both in males and females of Hunza is more than 95%, which is much higher than the rest of the country. The people of Hunza are highly educated, hospitable and well-mannered. Hunza is a major tourist attraction in Pakistan, and many Pakistani as well as foreign tourist travel to the region to enjoy the picturesque landscape and stunning mountains of the area. The district has many modern amenities and is quite advanced by Asian standards.
Well-known by: Local legend states that Hunza may have been associated with the lost kingdom of Shangri La. The people of Hunza are by some noted for their exceptionally long life expectancy, others describe this as a longevity narrative and cite a life expectancy of 53 years for men and 52 for women, although with a high standard deviation. DNA research groups the male ancestry of the Hunza with speakers of Pamir languages (Afghans) and the Sinte Romani (Gypsies).
Burusho legend maintains that they descend from the village of Baltir, which had been founded by a soldier left behind from the army of Alexander the Great—a legend common to much of Afghanistan and northern Pakistan. However, genetic evidence only supports a Greek genetic component in the Pashtun ethnic group of Pakistan and Afghanistan, not the Burusho.
Some words in Burushaski:   
hello: leh
my name is ... : jaa eik ... bila
yes: awa
no: bee
goodbye: khuda hafiz

© Text and images: Wikipedia

11 July 2010

The Novruz

© Iran Museum of Anthropology (Tehran), 
The Iranian Cultural Heritage, Handicrafts
 and Tourism Organization
Novruz, Nowrouz, Nooruz, Navruz, Nauroz or Nevruz marks the New Year and the beginning of spring across a vast geographical area covering, inter alia, Azerbaijan, India, Iran, Kyrgyzstan, Pakistan, Turkey and Uzbekistan. It is celebrated on 21 March every year, a date originally determined by astronomical calculations. Novruz is associated with various local traditions, such as the evocation of Jamshid, a mythological king of Iran, and numerous tales and legends. The rites that accompany the festivity vary from place to place, ranging from leaping over fires and streams in Iran to tightrope walking, leaving lit candles at house doors, traditional games such as horse racing or the traditional wrestling practised in Kyrgyzstan. Songs and dances are common to almost all the regions, as are semi-sacred family or public meals. Children are the primary beneficiaries of the festivities and take part in a number of activities, such as decorating hard-boiled eggs. Women play a key role in organizing Novruz and passing on its traditions. Novruz promotes the values of peace and solidarity between generations and within families, as well as reconciliation and neighbourliness, thus contributing to cultural diversity and friendship among peoples and various communities.
Inscribed in 2009 on the Representative List of the Intangible Cultural Heritage of Humanity.
© Text and videos: UNESCO