An ancient Iranian religious preacher called Zoroaster or Zarathustra in Persian, who lived in the centuries 1200-1400 BC is attributed to be the founder of Zoroastrianism. Most of what is known about Zoroaster comes from the Avesta – a collection of Zoroastrian religious scriptures. For Zarathustra, the God was Ahura Mazda (or the “wise lord”), who created the world through his Holy Spirit, Spenta Mainyu, and considered man as the God’s chosen creation.
Zoroastrianism became the state religion of the ancient kings of Iran, under the Achaemenid Persian Empire (550-330 BC) spread over 26 satrapies or provinces, including the Indian satrapy of Gandhara, conquered by king Darius I (521-486 BCE). Cyrus the Great, the founder of the Empire, was a devout Zoroastrian. He ruled by the Zoroastrian law of Asha (truth and righteousness) but didn’t impose Zoroastrianism on the people of Persia’s conquered territories. In the later Achaemenian period, a common liturgical calendar was created to streamline the Zoroastrian rituals, temples were built up to house cult images and consecrated fires, and a monastic order was fostered throughout the empire. At the time of Alexander’s conquest of the Achaemenian Empire, most inhabitants of the towns and villages in Iranian satrapies were Zoroastrians. During the succeeding dynasties, Zoroastrianism consolidated as the imperial faith, supported by Persian urban elite. The beliefs of Zoroastrianism were spread across Asia via the Silk Road, a network of trading routes that spread from China to the Middle East and into Europe.
Taxila satrapy, as part of Achaemenian Empire, stretched from River Beas to the mountain ranges of Hindu Kush, and lay on the Silk Road, connecting north-western India to Iran and Central Asia. It owed its prosperity to the Central Asian trade. Over the centuries of Persian rule in Gandhara, many Iranians professing Zoroastrian faith had settled in the cities of Gandhara, including Taxila. They were known to the indigenous people of Gandhara as Kambojas, who were also mentioned in the Buddhist Jataka tales. The presence of Zoroastrian community in Taxila is attested through Strabo’s account who was a famous Greek writer from the first century AD. He quoted one of Alexander’s companion Aristobulus on the Indian campaign, that at the “great and flourishing city of Taxila, the dead were thrown out to be devoured by vultures” suggesting the presence of Zoroastrians in the city.
Greeks had been known to the ancient Iranians long before Alexander’s conquest. The first Greeks they knew were the Ionians in Asia Minor. The Iranians called them Yavana, from the Persian form Yauna, the Persian way to say Ionian. In the wake of Alexander’s conquest of Achaemenian Empire, Greek mercenaries and fortune seekers from all walks of life, philosophers, poets, doctors, teachers, architects, artists and artisans, came to settle in the new Greek colonies of Asia. In the cities of Gandhara, where Iranian aristocracy had dominated the city life, Greeks began to settle among them, firmly establishing their rule and way of life. In many places like Taxila, the Indo-Greek kings founded new Hellenic cities, like Sirkap, established by Demetrios I in 200 BCE. The archaeological finds show that the Iranian nobles became avid patrons of Greek artists, architects and craftsmen, relishing their knowledge and skills. Iranian nobles became fully Hellenized in speech and habits, and began to embrace all things Greek.
However, despite the Greek political and cultural hegemony in north-western India, the Zoroastrian and Hellenic religions and culture began to intermingle. An aesthetic and religious expression of this fusion of cultures was a majestic temple called Jandial, built in Greek style on 45 feet high artificial mound, a short distance from the northern gate of Sirkap on the imperial highway. Given its Greek architectural style, Jandial temple is considered as an architectural wonder which is unparalleled in the history of temple architecture of Pakistan, Afghanistan and India.
Jandial temple entered into the ancient fictional-biographical account of Apollonius, a charismatic teacher and religious reformer from Tyana in Cappadocia (modern central Turkey) who travelled across the known world, from the Atlantic to the Ganges, in the 1^st century CE.

“And they saw a Temple, in front of the wall, which was not far short of 100 feet in size, made of (porphyry) stone covered with stucco, and there was constructed within it a shrine, somewhat small as compared with the great size of the Temple which is surrounded with columns, and deserving of notice. For bronze tablets were nailed into each of its walls on which were engraved the exploits of Porus and Alexander”.
(Philostratus’ Life of Appollonius, 2.16-20)

Today, as the part of World Heritage Sites of Taxila, the archaeological ruins of this renowned temple stand in an isolated corner, enclaved by the sprawling housing colonies. Only traces of the foundation and ground plan of the Jandial temple have survived, excavated in 1912-13 by the renowned British archaeologist Sir John Marshall. The length of the temple is 158 feet and its width is 85 feet. It consists of an open vestibule called pronaos, leading to the closed chamber called naos, and a surrounding corridor called peristyle. At the entrance, there are four Ionic columns made of sandstone supporting a porch. The main shrine is rectangular in plan, and the outer wall is solid masonry with pierced window openings. Behind the main shrine, there is a room called opisthodomos through which there is a set of stairs that leads to a platform where a Parthian fire sanctuary rested. The massiveness of the columns suggests a stone roof, and stones similar to the rest of the structure. Three different types of stones have been used in the construction of the temple. The walls were made of hard limestone, moulding of the Greek cyma-recta type ran all around the outer and inner walls and comprised of soft porous stone locally called kanjur. The four Ionic coloumns were made of grey sandstones.
Although the early twentieth century British archaeologist declared the temple to be a Zoroastrian fire temple built in Greek style, the leading Pakistani archaeologist Dr. Saifur Rahman Dar challenged its position and argued it to be a Greco-Bactrian temple which was built by Greeks for the Greeks. Be that as it may, the historians of Zoroastrianism count Jandial temple as one of those sixty-six monuments of ancient Iranian history, dating from 550 BCE to 650 CE, which are likely to be classified as Zoroastrian fire temples. Despite the presence of Zoroastrian population in India, called Parsis, over a thousand years, who had fled their ancestral homelands in Persia to take refuge in western Gujarat in the 7^th century, the ancient Zoroastrian temple at Taxila remained unnoticed, known only to few Parsi scholars. Currently, Zoroastrianism has an estimated 100,000 to 200,000 followers worldwide, and is practiced today as a minority religion in parts of Iran, India and Pakistan.
In the Zoroastrian religion, fire together with clean water are agents of ritual purity. Fire represents light, warmth and has purifying powers. Clean, white ash for the purification ceremonies is regarded as the basis of ritual life. Traditionally, Zoroastrians worship individually at home, or in the open, facing a source of light. Zoroastrian scriptures do not prescribe worshipping in a temple and make no mention of Zoroastrian places of worship. In ancient times, historical records state that when the community gathered for a religious event, they did so in open air gathering areas on hillsides, around a podium where fire was lit.
The tradition of fire temples started with the development of community fire houses that housed an ever-burning flame. The flame was kept going by professional fire keepers. The members of the community would light their house fires from the central community fire. Over time, Zoroastrians evolved the concept of worshipping in temples. Each fire temple contains an altar with an eternal flame that burns continuously and is never extinguished.
Once established as the central monastic institutions of Zoroastrianism, fire temples were built by the kings, prominent figures, and main clergies who devoted extensive land, income and taxes for them. Known in Persian as Atash-gahs (house of fire), the fire temples were administered by a priestly class. The professional fire keepers called atharvans were employed for tending the ritual fire. Dastur was the title of the high priest which means the upholder and promulgator of the law, who learned the entire Avesta and was proficient in conducting all the ceremonies. They also acted as community leaders, administrators, spiritual guides and teachers.
The alignment of the walls or pillars of the fire houses with the solar-based cardinal points has led some scholars to believe that the fire temples served as a solar-lunar observatory. Using the position of the sun at sunrise, noon-meridian and sunset, the fire temples were used to determine seasons and significant days of the year. Zoroastrians mark these days with festivals (or jashans) and they were particularly important for farmers in determining sowing times. The fire temples were also sites for holding imperial ceremonies to legitimize the change of kingships. Their role as institutions of religious learnings for the priests and lay followers have also been recognized, similar to the social role played by cathedral and congregational mosque.
The structures and functions of the multi-civilizational heritage of Greeks and Iranians in Taxila are poorly understood by the visiting public. The monuments of Taxila including the Jandial temple were inscribed on the UNESCO’s World Heritage Lists in the 80s, as they signified ‘a remarkable accomplishment of humanity, and serve as evidence of our intellectual history’. Sadly the Gandhara archaeological heritage sites, despite their preeminence, fail to tell the intellectual story of the past civilizations. For a visitor what remains on the ground at Jandial temple, for instance, are decaying walls of stone in wilderness and a signboard in shambles.
In spite of the national hype about boosting international tourism, maps, signage and educational content of heritage sites of Taxila, which are essential for visitors to understand and appreciate the cultural, historical, and natural importance of a heritage site are woefully lacking. There is an immense potential for attracting international tourism through the use of Information and Communication Technologies (ICT) in Pakistan. In the highly competitive market of attracting international visitors, cultural sites need distinguishing strategies that allow them to stand out and succeed. Sporadic attempts have to be made to educate the visitors about the site and enhance their visual experience through multi-media content.
The research intensive universities like National University of Sciences and Technology (NUST) with disciplines ranging from art and design to communications and artificial intelligence should take a lead in creating interactive visualization based on virtual and augmented reality. It will allow the users to view the real world enhanced with additional 3D graphics superimposed to their field of view either through mobile phones or virtual reality glasses. The use of ICT can guide visitors on interactive journeys through time and space, creating dynamic, immersive storytelling and educational experiences of the heritage sites. The vast scholarship in archaeology provides fertile grounds for historically accurate digital restorations of the sites and monuments such as Jandial temple, which can go a long way in increasing the competitive strength of our burgeoning tourism sector.

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

Handicrafts are a distinctive feature of a specific culture or community through local craft skills and materials. Kashmiri people and artisans make different types of handicrafts, and decorate the objects by hand. Srinagar, Ganderbal, and Budgam are the main districts in Indian Occupied Jammu & Kashmir (IOJ&K), which are known for their handicrafts product.
Kashmiris make different types of handicrafts, with simple traditional materials, such as pashmina, shawls, carpets, silverware, woodwork, crewel embroidery, phool kari, Kashmiri rugs and papier-mâché. It is said that the people of Kashmir learnt Namda weaving in the 11th century, when Mughal emperor Akbar ordered for a suitable floor covering for his horse.
Kashmiri papier-mâché was brought by Muslim saint Mir Sayyid Ali Hamadani, from Persia in the 14th century. It is based primarily on paper pulp, and is richly decorated, colorful artifact, generally, in the form of vases, bowls, cups, boxes, trays, bases of lamps, and many other small objects. These are made in homes and workshops in Srinagar and other parts of the Kashmir, and are marketed at home and abroad because of the unique production technique and colorful motifs.
Walnut wood carvings, manufactured in IOJ&K are also very famous for their durability, style and craftsmanship. Juglans regia tree that grows in the Kashmir region is used for this, and Kashmir is one of a few places where one can find wood from walnut trees, which is used to make tables, jewelry boxes, trays, etc.
Pashmina is a fine type of cashmere wool, which comes from a number of different breeds of the cashmere goat and is high in demand in local as well as international markets. The textiles made from it were first woven in Kashmir, thus, pashmina came to be known as ‘cashmere’ in the West because Europeans first encountered this fiber here. Often shawls called shahmina are hand spun and woven from cashmere fiber. However, Shahtoosh (king of fine wools) is the name given to a specific kind of shawl, which is woven with the down hair of the Tibetan antelope (chiru) by craftsmen and women of Kashmir. The estimated market value of a Shahtoosh shawl in the western market is around $5,000 –$20,000.
Tourists are really attracted to the traditional outfit for both males and females in Kashmir, called pheran. The pheran and poots consist of two gowns, one over the other and extend to the feet.
Another cultural attraction, Dumhal is a traditional dance performed in IOJ&K by the wattal tribe. Only men folk of the wattal perform this dance on specific occasions and at set locations. Generally, this dance is performed wearing long, colorful robes and tall conical caps, studded with beads and shells. The dancers sing in chorus on the beat of drums. The performers move in a ritual manner and dig a banner into the ground on set occasions and usually the dance begins with men dancing around this banner.
The shikara is a type of wooden boat found in Srinagar in IOJ&K. Shikaras are of varied sizes and are used for multiple purposes, including transportation of people. Like the Venetian gondolas, they are a cultural symbol of Kashmir. Also a large portion of revenue is generated by shikaras, mainly during the tourist season.
Rice and meat is the staple food of Kashmiris and has been since ancient times. The Kashmir valley is noted for its bakery tradition. On the Dal Lake in downtown Srinagar, bakery shops are elaborately laid out. Tsot and tsochvor are small round breads topped with poppy and sesame seeds, which are crisp and flaky, sheermal, lavas (unleavened bread), noon chai, kahwa and kulcha are also popular. Girdas and lavas are served with butter. Kashmiri baqarkhani has a special place in Kashmiri cuisine and has travelled far to other parts of the country.
Wazwan is a multi-course meal in the Kashmiri Muslim tradition, treated with great respect and regarded by the Kashmiri Muslims as a core element of their culture and identity. Its preparation is considered an art and almost all the dishes are meat-based (lamb, chicken, beef, but never fish). The traditional number of courses for the wazwan is thirty-six including but not limited to gushtaba, though there can be fewer.
The entire above-mentioned tangible and intangible cultural heritage has a special socio-economic significance in Kashmir. The handicraft industry remains an important key in the economic development of IOJ&K and the industry has a great handout towards employment opportunities. Handmade products are exported all over the world. Kashmiri handicrafts eliminated financial crises for those people who are affected with physical disabilities. After handicrafts gained foreign exposure, many young Kashmiris pursued making handicrafts as a profession.
Since handicraft products are mainly made for tourists, the industry has helped in the development of tourism in the valley and at the same time, it has made Kashmir famous around the world. For instance, the Kashmiri hand-knotted carpet has a very prominent place in handicrafts because of its unique design, indigenous motifs, quality and durability. The carpet industry makes a great contribution towards exports from the handicraft sector in Kashmir.
Kashmir has remained an industrially backward state due to lack of investment from the private sector, remoteness and poor connectivity, shallow markets, poor infrastructure, and most importantly, the law and order situation. Handicraft industry is suited to Kashmir as it is more labour intensive and less capital intensive, consequently, having scope for employment generation on a large scale. It provides employment to both literate and illiterate people in rural, urban and tribal areas. The handicraft industry acts as a secondary source of income for the farmers who remain unemployed during winters. Both men and women are dependent specifically on the carpet industry in Kashmir for their subsistence.
Besides human tragedy, the economic cost of the recent barbaric curfew and conflict imposed by Indian government cannot be confined to a particular sector of industry or investment prospects. It has immensely threatened and affected the important sources of livelihood of locals such as tourism, horticulture and handicrafts industries. Besides exacting extensive damage to the infrastructure of the region, the violent intrusion has repelled private investment, pushing the economy towards stagnation. The downward trend of economy in Kashmir has been acutely felt as the local markets did not receive any supply of Kashmiri handicrafts in general, and shawls in particular, during this winter season, resulting in scarcity of new variety of pashmina and shatoosh shawls for the domestic as well as foreign consumers. This adds up to the misery of people in Kashmir as they can neither produce their craft, nor market or sell it to readily willing and available buyers, causing an economic death to those who managed to survive from other challenges of brutal state policies.
By repealing Article 370 and 35A of the constitution, people from the rest of India will now have the right to acquire property in IOJ&K and settle there permanently. Kashmiris as well as international critics of India’s Hindu nationalist government see the move as a conspiracy and an attempt to dilute the demographics of Muslim-majority Kashmir with Hindu settlers, which is a serious threat to the culture and traditions of Kashmir. How will the Kashmiri people be able to live, normal, happy, healthy life after this cruel intervention? The social thread would not remain the same and would have a ripple effect on their social as well as economic infrastructure of society. This extreme behavior by Indian government has threatened the core existence of Kashmiris. We all have a social as well as moral responsibility to raise our voice against this barbaric act and strengthen our government agencies to take a stand on international platforms to pressurize India to stop violating human rights in IOJ&K and stripping it of its identity and heritage. HH

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

Many people don’t know that Pakistan as a land of Gandhara is like Mecca – the holy place of Islam – for the Buddhist community. Swat is also the birthplace of Padmasambhava who is universally celebrated as the Second Buddha, reincarnated in the 8th century AD. There are several leading ancient philosophers from Peshawar, Swat and Taxila, who have played an important role in the spread of Buddhism to Korea, Japan, and China.

Reverend Dr. Neung Hur is a Buddhist monk from Korea, who spent three months in Pakistan as an Artist in Residence at the Gandhara Research and Resource Center, a project of Center for Culture and Development. During his stay, he toured the Buddhist heritage sites all over Pakistan, and led a Buddhist Peace Prayer Ceremony for Kashmir at Bhamala Stupa, Khanpur (KP). He also produced a large number of paintings and drawings on Islamic calligraphy exhibited under the title The Buddhist Monk and Islamic Scriptures: A Work of Art. Inspired from local and Islamic cultural and aesthetic traditions, the reverend monk fused his paintings with Buddhist inspired color symbolism as a token of his love for Gandhara, Pakistan’s symbol for interfaith harmony.

As a seasoned artist, who is well-versed in several Asian styles as well as trained in European realism, the reverend monk has held 80 group exhibitions and 10 solo exhibitions in several countries of the world, including Korea, France, Russia and Mongolia.  He also holds two PhD degrees in the disciplines of Philosophy and Psychology. He has served in monasteries in Tibet, Russia and Mongolia for over 20 years. The reverend monk has been promoting peace through energy healing tours all over the world to cure the human body of diseases while trying to mitigate religious conflicts in the society through arts and meditation.
The artworks draw attention to the universal human energy that unites us, and lifts the veil from the facade of cultural diversity that divides us. The self-realization of the unity of human nature paves the way for inter-religious understanding and world peace. The artist painted while pondering over the message of the Prophet of Islam, Muhammad (PBUH), received from God and what reverend Gautama Buddha had said over a millennium earlier.
His artwork draws on the literal meanings of the calligraphic texts as well as on the interplay of color symbolism. Living creatures cannot exist without light. Those who aspire to follow God’s attributes must shine and help others shine with divine light. In his spiritual vocabulary inspired by Buddhism, black color represents the dark human self which is blind to the light of God, and lives through hate, arrogance, jealousy and selfishness. Keeping the word of God in mind brightens our lives as well as the lives of others. The green color represents a vibration of life. The patterns of water flowing dynamically represent a vibrant healthy life which is full of energy. Yellow color is invoked to refer to the bounties of nature granted by God such as delicious and nutritious fruits and vegetables, which can make a healthy life and create a healthy society.

As-salāmu ‘alaykum – peace be with you – the salutation greetings of Muslims feels very warm to me. People in Pakistan are very hospitable. Pakistani dress is very good as it covers the whole body and very comfortable as well. That’s why I prefer wearing Pakistani shalwar kameez all the time.

In the poetic words of the artist during an exclusive interview for Hilal English Magazine: “Water is the mother of life. Water and light are the attributes of life. The word of God is light and light is the source of life. This concept is the subject and message of my painting. Do water and light differ from one religion to the other? The universe is one. Don’t we all live together in the same universe? Isn’t it irrational to fight each other just because we belong to different religions? The birth of a life is like a blossoming flower. We are all beautiful flowers. Would you like to step on a beautiful flower or look at it to admire the beauty of God’s creation?”
What is the religious significance of Buddha’s sculptures found so abundantly in the land of Gandhara in Pakistan? 
After Buddha’s death, he advised his followers not to make his statues. Buddhists were asked to follow Buddha and his teachings. To remember his teachings, his followers tried to make statues with sand but they perished quickly. Then they tried making them in clay, which were again very fragile. In Gandhara, the sculptures were made in stone for the first time in the history of Buddhism. However, the statues of Buddha are not for idol worship but they have been created in the spirit of remembrance. It is just like you keep the photographs of your grandparents to keep their memory alive. They are the spiritual reminders of the human presence of Buddha who obliged us to follow his teachings and not to worship his image.
What are the main Buddhist sites in Pakistan that have inspired you the most?
Many people don’t know that Pakistan as a land of Gandhara is like Mecca – the holy place of Islam – for the Buddhist community. Swat is also the birthplace of Padmasambhava who is universally celebrated as the Second Buddha, reincarnated in the 8th century AD. There are several leading ancient philosophers from Peshawar, Swat and Taxila, who have played an important role in the spread of Buddhism to Korea, Japan, and China.

The holy land of Gandhara has so many stupas and monasteries that are not found elsewhere in the world. I want to revive them as living sites of peace and education in order to pave the way for the renaissance of Gandhara as Pakistan’s symbol of international peace and interfaith harmony.

One of the most significant sites of Gandhara is Bhamala Stupa and monastery complex. It must be remembered that when the ancient Buddhist monks chose a site to build a stupa, they looked for the best location with reservoirs of universal energy. The Bhamala Stupa is surrounded by mountains, which act like folding screens shielding the energy. The water of River Haro circles around the mound of the stupa so does the wind that blows around it, creating a powerful hub of spiritual energy. Moreover, the stupa is like a grave and contains body relics of Buddha in it. Human presence in the stupa generates a vortex of that person’s energy, which creates multiple effects on the environment.
What can be done to facilitate the religious pilgrimage of Gandhara for the international Buddhist community?
Some of the religious sites are in a state of perpetual disrepair and most of the stupas are in ruins, which sadly turns them into dead sites. If we can make replicas of old stupas near the existing archaeological sites, for instance, near Taxila, Takht-i-Bahi and Butkara, and new monasteries are constructed, then these religious heritage sites will become living sites. The replicas of the stupas of Gandhara will educate the public about the original form of the Buddhist architecture. The stupas and monasteries will attract Buddhist monks and followers from around the world. It will showcase the positive image of Pakistan as the land of Gandhara to the western world. It would be an ideal opportunity if hotels and other tourist facilities are built around the heritage sites.
A large majority of Buddhists around the world go to India but Pakistan has greater potential for religious tourism. Although Nepal is world famous as the birthplace of Buddha, they do not have many sites besides Lumbini, to interest the visiting religious tourists. Even India does not have as many stupas and monasteries as are found all over Pakistan, from Sindh to Kashmir.
What are the similarities between Islam and Buddhism?
Well, I don’t know Arabic and have not read Quran but I do know that Islam teaches peace, and so does Buddhism. I recited Bismillah before offering Buddhist Peace Prayer for Kashmir at Bhamala Stupa. The Muslims pray five times a day facing the holy Mecca and in Tibet, we bow on every step of the way while facing our holy sites. It means, both Muslims and Buddhists believe the total submission to the absolute truth – the God almighty.
The sound of Azaan – the Muslim call for prayer – really touches me every time I hear it. It is a rhythmical reminder of the preaching of the Prophet Muhammad (PBUH) and its sound is a blessing for the earth.  At prayer time, I saw people leaving their work to offer prayers, which means that people always think about God, the absolute truth, and show the will to do good deeds. Despite the traffic on motorway, people breaking their journey to pray was a fascinating observation for me.
What did you like the most in the Pakistani culture?
As-salāmu ‘alaykum – peace be with you – the salutation greetings of Muslims feels very warm to me. People in Pakistan are very hospitable. Pakistani dress is very good as it covers the whole body and very comfortable as well. That’s why I prefer wearing Pakistani shalwar kameez all the time. We have an old Korean saying that anybody who wears comfortable dress is a king. So, all Pakistani people are kings and queens. The Pakistani food is very healthy and a balanced diet if we reduce the amount of oil being used in it. Pakistani fruit is among the best in quality in the world such as oranges, banana and mango are full of nutrition. If we cultivate medicinal herbs and plants that will get full nutrition due to the quality of soil here, it may turn out to be the best medicine.
I have not enjoyed live performance of qawali, Pakistan’s spiritual music, but have otherwise listened to it many times. I feel qawali creates perfect harmony between human beings and the surroundings around it. It has the spiritual power to lift the veil of darkness and make you feel as if you are facing the sunlight.
What are your future plans for Gandhara?
I want to be a goodwill ambassador of Gandhara for promoting the image of Pakistan as the holiest land of Buddhism. The holy land of Gandhara has so many stupas and monasteries that are not found elsewhere in the world. I want to revive them as living sites of peace and education in order to pave the way for the renaissance of Gandhara as Pakistan’s symbol of international peace and interfaith harmony. I will offer my help and support in establishing monasteries with meditation and healing centers, which will help spread the knowledge of Gandhara in Pakistan as well as draw Buddhists around the world to Pakistan.
In the end, I would like to say “Pakistan-Korea Zinda Baad”.

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

If the mother’s lap is the first seat of learning for her child, then the culture must be the pedestal on which the seat rests. As embodiment of core norms and values, culture is considered the backbone of any society. Inculcating respect for Pakistani culture among our youth is the only way forward for Pakistani parents and policymakers to keep their children’s sense of belonging and love for the country.
Otherwise, the dominant influences on the youth of Pakistan are exerted through international education and social media onslaught, which is driving them to abandon their own creative expressions of the culture and adopting alien cultural and moral values. The youth needs to take pride in their own cultural identity of being a Pakistani, while interacting with the people around the world.
Needless to say that on the other end of the spectrum, there is a rising tide of frustration among the underprivileged youth, caused by a perceived failure to achieve lifestyles of worldly success, flashed through cosmetic corporate advertising through art forms like films and soaps.
To bring the youth out of cultural alienation, we need to promote not only education of the Arts, but also education through Arts. Cultural learning takes place in the process of interaction and engagements, for which the opportunities are few and far between. The cultural events, such as art exhibitions and culture festivals have been reduced to a seasonal affair.
Pakistan needs to increase the range of opportunities available to its youth, to express themselves freely, through songs, music, dance, poetry, paintings and craftsmanship among other expressions, which are grounded in the cultural and ideological ethos of the country as well as in communication with the world of creative arts and expressions.  Being deep rooted with their cultural identity the youth of the country will be able to produce unique and creative outcomes which will not only distinguish them from other cultures of the world, but also will be a source of pride for them. A sensible Pakistani, firmly grounded in his own cultural expressions, will have respect for other cultures and religious expressions in the world.  This will allow our youth to learn to co-exist with cultural differences, while celebrating similarities instead of highlighting differences. With a solid cultural investment in the youth, such is the promise for a tolerant and progressive Pakistan to reemerge on the world map as a nation united by differences, rather than divided. HH

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

Often, it becomes mandatory for all children to wear green on the national days in schools. There are lots of beautiful designs for women in black color for Ashura in the first month of Islamic Calendar, Muharram, but unfortunately, with no discounts.

Then comes, Black Friday! The name was given to the shopping day after Thanksgiving. It was originally called Black Friday because so many people went out to shop that it caused traffic accidents and sometimes violence. Black Friday now, is a shopping day for a variety of reasons. As the first day after the last major holiday before Christmas, it marks the unofficial beginning of the Christmas shopping season. Black Friday comes with a lot of publicity and fanfare, with offers up to 70% off on entire stocks and that makes it the biggest sale since the stores would generally offer up to 70% off on end of season sales on selected articles only.
In the past couple of years, our retailers have offered the biggest Black Friday sales, which is a dream come true for women, including myself. There has been criticism about calling Friday a black day, since Friday is a sacred day for Muslims across the world. The significance of this is demonstrated by the fact that it is generally presumed that the Hajj performed on Friday is called Hajj-e-Akbar and it is a superior kind of Hajj as compared with the Hajj performed on other days of the week, although there is no such reference in the Qur’an. In 2017, as Black Friday got closer, Pakistani social media users actively criticized the usage of the term “Black Friday” citing the religious significance of Friday in Muslim culture. They claimed that associating the word “Black” with “Friday” violated the sanctity of the auspicious day.  Thus, amid criticism over the usage of term “Black Friday” in Pakistan, many brands changed the name of their campaign sale from Black Friday to Big Friday or White Friday!

This year, in 2018,  the marketing gurus in Pakistan gave a free reign to their creative imagination and turned the Black Friday sales into a rainbow of Fridays, by using a variety of terms such as ‘White Friday, Super Friday, Happy Friday, Good Friday, Great Friday, Golden Friday, Fancy Friday, Big Friday, Blessed Friday, Friday Bazar, Mega Friday, Green Friday, Pink Friday and Fantastic Friday’ for increased profits without hurting anyone’s religious sentiments.

Although, it is a blessing to have huge discounts and we should encourage such sales so that people with low purchasing power can make the most out of it, yet, it is an irony that there are no discounts or sales on any religious festivals and other significant days such as Ramazan, Eid-ul-Fitr, Eid-ul-Azha, Ashura, Eid Milad-un-Nabi or Christmas.
Women are the main target as well as major beneficiaries of these sales. As agents of change, we should not only critically think on such small but significant issues but also raise our voices to create

an impact to teach our youth about simplicity and respect for our religion in true essence so that they can bring change in the overall mindset. Since social media has proved itself as an effective tool for bringing social change, we can use it positively to create awareness, not only among masses but business owners, government officials, as well as civil society, to emphasize on the need of such sales, to be introduced ahead of religious festivals too. Maybe we can introduce Blessed Friday Sale Spree in Ramzan for Eid celebrations so that the underprivileged communities can embrace real happiness too, while celebrating their religious festivals. HH

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

TCH includes buildings, historic places, monuments, artifacts, etc., which are considered worthy of preservation for the future. Their preservation demonstrates recognition of the necessity of the past and of the things that tell its story. TCH is exposed to many risks and perils caused by time, climate, and human and natural environment. The places, artifacts and monuments are exposed to dangers like: plundering by the antique collectors, at the hands of tourists, mishandling of such antiques by the untrained staff, and by the light required for displaying them.  As the objects and monuments of the antiquities are vulnerable to many risks, it is the duty of people to take care of their cultural heritage because it conveys diverse messages and values (historical, artistic, aesthetic, political, religious, social, spiritual, scientific, natural, etc.) that contribute to giving a meaning to people’s life. Knowing cultures and heritage of each other improves understanding and tolerance among communities for each other and helps remove misconception and unfounded fears. Hence the study and knowledge about each other help to live in peace with ones neighbors and develop mutual trust among people and communities.
In today’s world, TCH is a source of economic development. It has always been among the main attractions for travelers since antiquity. Heritage tourism has increased immensely and has become an important economic resource for many countries. If it is well managed, it provides jobs, attracts foreign currency, improves local infrastructures and promotes mutual understanding diversity and social cohesion. On the other hand, unplanned mass tourism can be risky for the heritage and may have a detrimental impact on local population by destroying its original form and context. The deterioration or the disappearance of a cultural property and the messages it conveys, is a loss for the humanity as a whole.
ICH is essentially the non-material part of culture that we inherit from our ancestors. It is transient or fleeting and can be easily lost since it lives in the hearts and minds of people. One can easily say that ICH is an integral part of all communities, and encompasses many elements many aspects of our life, which includes the entire range of patterns and folklore, systems, traditional knowledge and wisdom including medicinal practices, musical systems, ways of conflict resolution and harmonious living, customs and many such others that communities possess and value. It epitomizes the traditional knowledge and folk wisdom demonstrated over the centuries by communities.
Mechanism and systems for transmittal and institutions which support or strengthen this transfer of cultural knowledge is present in all cultures. However, we know that sometimes with the weakening of such systems, important knowledge is under threat of disappearing. One such example is the knowledge of construction of houses using locally available construction materials, which was a sustainable way of interacting with the environment; it was being transmitted from the vernacular architecture or local architecture until about a few decades ago; it would require very little amount of electricity or gas for heating or even sheltering from the immense effects of extreme weather, thus having very minimal impact on the environment. The institutions which played a fundamental role in the transmittal of cultural practices and knowledge are Chopal, Hujra, Chaunk, shrines, saints, storytellers and sages, or the custodians of local knowledge. These institutions have considerably weakened to the extent that these are rapidly disappearing in some areas especially the urban settings. We are thus confronted with the problem that with traditional systems weakening, we must find ways to strengthen and safeguard them if they are still of importance to the communities. At the same time it is important to use other avenues for transmittal of cultural knowledge such as the school system, media and documentation or the community centers.
Given the significance of ICH for mankind, preservation of ICH is quite critical to maintain and preserve the identity and uniqueness of any people, area and culture. Community as the creator as well as custodian of the culture and heritage plays a vital role in its conservation and continuity through different forms or expressions. As being unique as well as vulnerable to many risks of extinctions, ICH, to be kept alive must be relevant to the community, continuously re-created and transmitted from one generation to another. There is a risk that certain elements of ICH could die out or disappear without help, but safeguarding does not mean protection or conservation in the usual sense, as this may cause ICH to become fixed or frozen. ‘Safeguarding’ means ensuring the viability of ICH, i.e., ensuring its continuous re-creation and transmission that is about transferring of knowledge, skills and meanings.
The communities which bear and practice ICH are the people best placed to identify and safeguard it. Outsiders can only assist with safeguarding; for instance, they can support communities in collecting and recording information of elements of their ICH, or transmit knowledge through more formal channels such as education in schools, colleges and universities, or sharing good practices from other communities. Promoting information about ICH through media is also a way to support its safeguard.
The social value of ICH may, or may not, be translated into a commercial value. However, the economic value of the ICH for a specific community is two-fold: the knowledge and skills that are transmitted within that community, as well as the product resulting from that knowledge and skills. Although, ICH does not have much direct economic value or relevance, yet, resulting from the consumption of its products by the community itself or by others, it carries economic benefits for both the producers and the consumers. By playing a major role in giving the community its sense of identity and continuity, it supports social cohesion, without which development is impossible. This indirect value of ICH results from the knowledge transmitted, often through informal channels, the impact it has in other economic sectors and from its capacity to prevent and resolve conflict, which has been a principal burden for development during the recent years. For example, the holding of an annual fair or Urs in some specific area has a great economic value for the community. As annual trading and commerce bring a lot of economic benefit for the custodians or the neighboring communities, the discontinuation of this would mean a loss of annual income. Therefore, communities have to take ownership of such traditions and expressions, know about their social and economic benefits for their communities, and know how to carry forward such traditions and orient their communities.HH

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

The objective of International Museum Day (IMD) is to raise awareness of the importance of museums which is a medium of cultural exchange, enrichment of cultures and development of mutual understanding, cooperation and peace among people. Organized on May 18th, each year (or around this date), the events and activities planned to celebrate IMD can last a day, a weekend or an entire week. IMD was celebrated for the first time 40 years ago in 1977.

ICOM is celebrating Museum Week scheduled for May 13th till May 19th, 2019, with a theme of ‘Museums as Cultural Hubs: The future of tradition.’ ICOM strongly believes that museums have the power to establish a dialogue between cultures, to build bridges for a peaceful world and to define a sustainable future. Museums worldwide are increasingly growing and developing into cultural hubs, they are also finding new ways to honor their collections, their histories and their legacies, creating traditions that will have new meaning for future generations and relevance for an increasingly diverse contemporary audience. This transformation, which will have a profound impact on museum theory and practice, also enables us to rethink the value of museums and to question the ethical boundaries that define the very nature of our work as museum professionals.
UNESCO has long recognized that museums are key players in promoting the values of heritage, diversity and intercultural dialogue on a global scale. In order to support the museum community in its efforts to promote their work digitally, UNESCO has decided to actively support #MuseumWeek — the world’s first cultural event on social media, which is bringing together cultural institutions from all over the world based on the idea of “7 days, 7 themes, 7 hashtags.” It features various themes such as exploration, photography and play, but also the role of women in culture, yesterday, today and tomorrow, to mark #WomenInCulture day, the high point of the week.
The role of women in Pakistani society is equally important which needs to be properly recognized as our women are equally and professionally engaged in all fields, may it be agriculture, medical, engineering, education, art, culture, Armed Forces, business entrepreneurs, politicians or even pilot of a fighter jet. Center for Culture and Development (C2D) is celebrating Museum Week in Pakistan, under the theme ‘Women in Culture’ in collaboration with ICOM-Pakistan with the support of UNESCO Paris. The program is mainly focusing on famous Pakistani women in the fields of literature, history, art, museums, culture, science and technology, as well as all those anonymous women whose lives structure our societies. A nationwide campaign, to celebrate the contributions of women in creative fields, comprising of banners and posters is being displayed at the forefront of Museums, Galleries, Art and Educational Institutions all across Pakistan, including, Islamabad, Rawalpindi, Mardan, Lahore, Taxila and Karachi.

One of the ways in which any Pakistani institutions can get involved in the international activities of the museum week is by displaying the information, and awareness material in their respective institutions for public visibility. This material will become part of Pakistan’s contribution to the international campaign to make the creative signature of women more visible. Last year 35,000 institutions worldwide participated in the activities of museum week. The visitors may be encouraged to take a selfie with the exhibits in the museums, especially which highlight the role of women in creative culture. Institutions can hold different seminars, talks and art and photography competitions to highlight the accomplishments of women in their respective institutions and museums. TV and Radio programs may host women from all walks of life, particularly with museum background during International Museum Week, to recognize their efforts and achievements for shaping and evolving our culture as it is today. All the videos and photographs may be shared on the electronic, print and social media with the #WomenInCulture, #MuseumsAsCulturalHubs: TheFutureOfTradition and #MuseumWeek.

I would motivate all the readers to take their children, friends, family and students to museums so that they take interest in their roots, history as well as cultural heritage. They can learn more about other cultures and religions, through which they will understand the true meanings of tolerance, peace and harmony, which is direly needed today. Museums give us space and energy to reflect upon our past to shape up a humane future and to make this world a better place to live.

Let’s make Pakistan more visible through our professional strength and become part of international community.  HH

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk

Museums are the repositories of creative contributions of human cultures. They acquire conserves, researches, and communicate and exhibit the tangible and intangible heritage of humanity, for the purposes of education, study and enjoyment. However, museums, in general, carry the gender bias and obscure the role of women in the representation of their collections. To highlight the social gap based on gender bias, the professional body of museums professionals, International Council of Museums (ICOM) chose to celebrate International Museum Week, (13th  to 19th  May), bringing together cultural institutions from all over the world, to celebrate the role of women in culture, among others. To support this cause UNESCO Paris, partnered with international and national organization to celebrate, acknowledge and highlight the contributions of women in the development of cultures. In Pakistan, Center for Culture and Development, (C2D) in collaboration ICOM Pakistan engaged many federal and provincial government departments and other intuitions for a nationwide campaign to publically acknowledge the role of Pakistani women in the growth and development of Pakistani society.
Public museums in the capital and in various provinces in Pakistan work under the respective directorates of archaeology, took an active part in the promotion of the public campaign to celebrate the working professionals in their respective fields. It is heartening to know, that a sign of changing times, all public museums whole heartedly held events and activities to mark the contributions of women in Pakistani culture. This includes, the Directorate General of Archaeology, Punjab, Directorate of Archaeology and Museums, KP, Culture Tourism and Antiquities Department, Sindh and Army Heritage Foundation. The museum staff encouraged the visitors to take photographs with the banners and posters, specifically designed for the campaign to take active part in the campaign to acknowledge the role of women in Pakistani culture. The awareness campaign also included the video submissions of women working in all fields, breaking barriers, inspiring others and to support the cause of Women in Culture. The students and teachers of public and private schools and colleges, all across Pakistan were keenly motivated to visit nearby museums so that they take interest in respective cultures and know their history as well as heritage. Harrapa Museum, Punjab organized a cultural festival in the Museum to acknowledge the role of our women in society and was widely attended by women from the town. Mukhhi House Museum, Hyderabad also organized an exhibition on the works and contributions of women in Sindhi culture and society. A large number of local Kalashi young girls gathered in Kalasha Dur Museum and celebrated the Museum Week wearing their traditional cultural attire and dancing on traditional tunes to mark the contributions of women in Pakistani culture.
There is a need to celebrate the contributions of professional women, both young and old, working in the fields of archaeology and museums in Pakistan. From Dr. Shamim Zaidi and Dr. Fauzia Saeed at Lok Virsa Museum, to Dr. Asma Ibrahim at the State Bank of Pakistan Museum, Dr Sumaira Sehreen at Pakistan Museum of Natural History, there is a generation of Pakistani women making their mark in the field of museology. Following their footsteps are Humera Naz Khan at Taxila Museum, Urooj Irshad at Pakistan Railway Heritage Museum, Hina Mehboob at Pakistan Army Museum, Uswa Ahmed Malik at Army Heritage Foundation, and Koshalia Bai, Saima Siddiqui, Sindhu Chandio , Zahida Qadri at the Antiquities, Culture and Tourism Department in Sindh, Uzma Bhatti, Sabahat Hameed at Lahore Museum, Faiza Bhatti at Army Museum Lahore, Rizwana, Shehnaz Zakeya, Sadia, Sadiqa Malik, Samya Ghazala, Yasmeen, Nadia, Kiran Jan, Karol Jan and Urwa Shams at Pakistan Museum of Natural History.
The public awareness of the contributions of women in Pakistani culture can go a long  way in transforming the mindset of our future generations and make Pakistan a progressive modern society, which respects the rights of women in the private as well as public sphere. HH

The writer is a historian, who works with Center for Culture and Development, also serving as Secretary ICOM-Pakistan.

Izzah Khan

The writer is a historian working with Center for Culture and Development, Islamabad also affiliated with National Committee of ICOM Pakistan.

c2d.org.pk