5

Social Practices and

Festive Events
 Introducing the ICH Element:
Social Practices to Promote Peace and Social Cohesion

What are Social Practices, Rituals and Festive Events?

Social practices, rituals and festive events are habitual activities that structure the lives of communities as well as
groups, and are shared by and relevant to many of their members.

Social practices and festive events normally are associated or performed to mark the passing of the seasons,
events in the agricultural calendar or the stages of a person's life. They are closely linked to a community's
worldview and perception of its own history and memory. They vary from small gatherings to large-scale social
celebrations and commemorations. Each of these sub-domains is vast but there is also a great deal of overlap
between them.

Rituals and festive events often take place at special times and places and signify to a community the various
aspects of its worldview and history. In some cases, access to rituals may be restricted to certain members of the
community; initiation rites and burial ceremonies are two such examples. Some festive events, however, are a key
part of public life and are open to all members of society; carnivals and events to mark the new year, beginning of
spring and end of the harvest are inclusive occasions and common all over the world.
Social Practices and Festive Events
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Mela Jashn-e-Baharan
The Significance of Social Practices
They are significant because they reaffirm the
identity of those, who practice them as a group or a
society and, whether performed in public or private,
are closely linked to important events.
Social practices shape everyday life and are familiar
to all members of the community, even if everybody
don't participate in them. Distinctive social practices
that are especially relevant to a community and help
reinforce a sense of identity and continuity with the
past, for example, in many communities greeting
ceremonies are informal while in others they are
more elaborate and ritualistic, acting as a marker of
identity for the society.
Similarly, practices of giving and receiving gifts may
range from casual events to formal arrangements
with significant political, economic or social
meanings. Social practices, rituals and festive events
involve a dazzling variety of forms: worship rites; rites
of passage; birth, wedding and funeral rituals; oaths
of allegiance; traditional legal systems; traditional
games and sports; kinship and ritual kinship
ceremonies; settlement patterns; culinary traditions;
seasonal ceremonies; practices specific to men or
women only; hunting, fishing and gathering practices
and many more. They also include a wide variety of
expressions and physical elements: special gestures and
words, recitations, songs or dances, special clothing,
processions, animal sacrifice, special food.
How to Safeguard Social Practices and
Festivals from the Threats of
Globalization?
Social practices, rituals and festive events are strongly
affected by the changes communities undergo in
modern societies because they depend so much on the
broad participation of practitioners and others in the
communities themselves. Processes such as migration,
individualization and the general introduction of formal
education, the growing influence of major world
religions and other effects of globalization have a
particularly marked effect on these practices. Migration,
especially of young people, may draw those who practice
forms of intangible cultural heritage away from their
communities and endanger some cultural practices.
Social Practices and Festive Events
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Shah Hussain Shirazi Shrine
 At the same time, however, social practices,
rituals and festive events may serve as
special occasions on which people return
home to celebrate with their family and
community, reaffirming their identity and
link to the community's traditions. Many
communities find that tourists are
increasingly participating in their festive
events and while there may be positive
aspects to tourist involvement, the festivals
often suffer in the same way as traditional
performing arts.

The viability of social practices, rituals and

An assembly of pilgrims on their way to Mela Bilot Shareef
especially festive events may also depend
quite heavily on general socio-economic
c o n d i t i o n s . T h e p r e p a ra t i o n s , t h e
production of costumes and provisions for
the participants is often expensive and may
not be sustainable in times of economic
downturn. Ensuring the continuity of social
practices, rituals or festive events often
requires the mobilization of large numbers
of individuals and the social, political and
legal institutions and mechanisms of a
society. Such an example are two important
festivals; Mela Bilot Shareef and Mela Satti
Social Practices and Festive Events

Kewal Ram. Hindu community from Sindh

and other parts of the world gather at the
shrine of Satti Kewal Ram to mark the
Bilot Shareef Shrine
religious significance of the shrine of Satti
Kewal Ram and his religious and social
services for the community. Similarly at the
Bilot Shareef's Urs, Muslims of all the sects
gather in Bilot Shareef to celebrate the
services of the Muslim Saints there.

While respecting customary practices that

might limit participation to certain groups, it
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may also be desirable to encourage the

broadest public participation possible. In
some cases, legal and formal measures need
to be taken to guarantee the access rights of
the community to its sacred places, crucial
objects, or natural resources necessary for
the performance of social practices and A view of Mela Bilot Shareef
festive events.
Social Practices of Dera Ismail Khan

i. Some Prominent Social Practices of Dera Ismail Khan

Chaunk:
In the villages of Dera Ismail Khan, Chaunk is a central place where people gather, chat, play games, listen or narrate
folk tales. The Chaunk has developed into an institution, which helps people to interact, ease tensions, discuss local
and national politics, resolve disputes and take collective decisions about the well being of the community. It is a
common custom for the people especially males to daily visit Chaunk, especially in the mornings and evenings
before joining the day's work or after finishing the day's work to meet and greet the fellow villagers. As mentioned
above Chaunk is a central place marked for public gatherings and normally one village has one or maximum two
Chaunks as per tradition. Most of the men from the village would gather at some Chaunk at night, if there is a guest
he would also stay at the Chaunk. Whether it is the razzle dazzle during a wedding function, a stone raising contest or
any other activity, most of the traditional sports are played at the Chaunk. The traditional Dera Ismail Khan's dish
Sobat is cooked and eaten at the Chaunk. The people gather, talk and laugh together till late at night, while they
banter and play.

Social Practices and Festive Events

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A body of men and boys at a Chaunk

 The Chaunk also serves as the venues for conflict resolution in the society as the Sath/Preyh is called at the Chaunk
to end an argument between two or more parties.

Even though the Chaunk is a central place, yet its number has increased in villages now a days, still Chaunk attracts
a huge number of people to carry on the practice and tradition of gathering at the Chaunks. Charpaai, Machay and
Taroo'a made from wood and traditional ropes are used for sitting. There is a fire place for use in winters. Large
water utensils and mats are placed there as well. The attached Kamma (laborer) is responsible for filling the water
and cleaning of the Chaunk.

In the old days, when people built their houses with clay, the hall shaped long cabin or room of Chaunk was also
built with clay. The ceiling was built with the help of beams, pelvises and links made of wood/stake. A large shade
normally thatched with straw and date palm branches, and leaves were also made at one side to be used in the
summers for sitting purpose.
Social Practices and Festive Events

Machay used for sitting at the Chaunk

Apart from the shade and the hall, the Chaunk also has a wide courtyard, which is used for playing and other
activities. The same culture is seen now days in villages as well, however, near the city and in the areas irrigated by
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the Chashma Right Bank Canal (CRBC), the Chaunk is built with bricks and other modern building materials. Two or
three rooms instead of one are built, and the place of the shade has been taken by a Beramdah (veranda). Albeit,
the size of the courtyards has been reduced compared to the earlier ones.

The Chaunk carries a great social value for the people of the village or community, as it offers an opportunity to the
people to meet and greet regularly. It is a place where they discuss their daily problems, issues and reach at
collective decisions to resolve the matters at the community level. The young ones get practical training to live life
as it is the custodian of the collective morals and functions as an institution for social control on the young and the
elders alike. The young ones have the opportunity to
meet, listen and interact with the elders and learn
how they behave and how to deal with the highs and
lows of life. How to find a collective solution to a
problem and how they can help the community.

Chaunk is also a place where the villagers get the best

opportunities to entertain themselves as the local
musicians, imitators, mimics and comedian throng,
entertain the people and get their living as a reward.

The art of storytelling is also practiced and perfected
at the Chaunk. The saints and elders of the
community normally narrate their experiences of life,
stories from the past, and legends to the eager
gatherings. Even the collective decisions and
appropriate arrangements about addressing the
dangers especially about floods and drought are
made at the central Chaunk of the village.
Sath/Preyh:
Sath or Preyh is the traditional way of dispute
resolution in most of the areas in Pakistan. It is also
quite common in Dera Ismail Khan especially the rural
areas. It is also a mechanism of Alternative Dispute
Resolution (ADR) in Dera Ismail Khan. It is an accepted
and time tested practice of dispute resolution, used for
Preyh members going to Sath
Sath is deployed for the local dispute resolution and this
is widely accepted by the locals, who prefer to avoid
formal litigation on minor family or tribal feuds. The
mutually trusted people with a deeper knowledge and
wisdom of dispute resolution and higher degree of
neutrality and sense of morality are accepted as Sathi
(members of the Sath) for the mediation between two
rival individuals or parties. Depending on the nature of
dispute/ issue, there can be single bench or larger bench
Sath with more individuals nominated by contesting
parties.
Sath or Preyh engages both the aggrieved and accused to
reach and implement mutually acceptable solutions. The
mechanism normally used by the Sath or Preyh is to

Social Practices and Festive Events

the purpose of resolving conflict or disputes informally
maintain neutrality to win the confidence and approval
with the intervention of a group of local elders and
of the participating parties. It also helps the disputing
influentials including village's Numberdaars, Vaderas
parties to communicate, think some workable and
and other influentials.
mutually acceptable solution.

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Peoples discussing issues at Sath

 The Sath or Preyh exercise their clout or influence
to implement the decision and collective wisdom
of the people.
In Dera Ismail Khan' villages, Sath, Preyh or Jirga, in
specifically Pakhtun areas, are a common practice
to resolve disputes, remove mis-understandings
and shun quarrels. It's a traditional practice to
avoid unnecessary litigation, engaging the police,
bearing the expenses and hassle of the complex
judicial system of the country.
Normally the gathering or sittings of the Sath or
Preyh takes place at some central place, which
could be the Dera of some elder or the Chaunk,
where both complainant and respondents are
called to explain their point of view on some
specific complaint or dispute between individuals
or parties. Both the disputing parties get ample
attention and time to explain their point of view
and present any proofs or evidence before the
Sath. Normally, the Sath or Preyh applies their
minds and experience to reach a just and
acceptable solution of the dispute.
Social Practices and Festive Events
If the matter is very serious and the decision made by
them is not being accepted, then two or more than
two persons from both the plaintiff's and the
respondent's sides are added in the Sath as well, so
that both the parties are bound to accept the decision
made at the end.
The Sath listens to both plaintiff and respondent, ask
them to bring their witnesses and after listening to the
matter, the Sath discusses it in separate and reach
some consensus after mutual acceptance they decide
a verdict and declare in the presence of both the
disputing parties and their fellow villagers.
If anyone needs to be fined, they are given a penalty. If
anyone has abused, he has to pay the penalty as well
as pacify for what he did.
To end the bad blood and normalize the relations
between the disputing parties, the Sath is or the
disputing parties bring a goat or an ox and ask for
forgiveness from the aggrieved, both the persons hug
it out and settle the feud, after which the goat or the
ox is slaughtered and they make a grand meal out of it.

Dhawni:
With its historic origin in the inter cultural
past of the city of Dera Ismail Khan, with
l a rge H i n d u p o p u l at i o n b efo re t h e
independence of Pakistan, Dhawni has
turned into popular summer festivity of the
male members of society, who gather at the
bank of the River Indus to entertain
themselves on every Friday. They swim in
the river, prepare food and share their life
stories, while enjoying the scenic views of
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the banks of River Indus. Young male get

their first lessons in swimming in the river
under the watchful eyes of their elders. The
special dishes cooked at Dhawni are Sobat,
Pulao and fish caught from river.

Photo Credits: Ehsan Ullah Baloch, Dera Ismail Khan

Pattan:
Pattan is an anchorage in the riverside areas, where
water ways are used for the navigation. Indus had an
elaborate water-based navigation system, which was
used as a commercial route since ancient times. This
navigation system was also used for local mobility.
In other words it is the place where boats dock and
unload the goods and passengers is known as Pattan
(quay). Pattan is used for transportation of
passengers, populations on both sides of the river,
goods and grain along with animals and dairy
products from the far bank of the river to the city.
Boats and in some cases small ships were commonly
used in River Indus especially on the Pattans located
in the areas of Dera Ismail Khan. This practice is still
continuing and providing an important source of
transportation and connection between the urban
population of the city of Dera Ismail Khan and Katcha.
Some of the famous Pattans on the banks of river
Indus in the Dera Ismail Khan district were as follows:
¤ Daajal
¤ Dera
¤ Malana
¤ Babbar
¤ Gashkori
¤ Kahiri
¤ Roda
In ancient times, Pattan has a strategic importance for
military as well as for economic reasons. Control of
Pattan would lead to control of the navigation system
and the adjoining areas. Besides, Pattan has been a great
source of revenue as taxes were collected from the
sailors and boatmen. Sohrab Khan Baloch, the founder
of Dera Ismail Khan, was also known for the control on
Pattan. It is said that he moved from Multan to Dera
Ismail Khan in the pursuit of control over Pattan at Indus
River.
The Pattan and associated practices have a great cultural
and economic significance for the people of Dera Ismail
Khan especially people living on both sides of the River.
Their economy as well as social mobility has crucial
dependence on the Pattan. The transportation of goods,
fish, grain, milk and animals for meat from the area of
Katcha is largely dependent on the boats sailing from
different Pattans. The anchoring and sailing of boats,
loading of goods and boarding of passengers have
specific routines and indicators, which help smooth
sailing and hazard free usage of the Pattan.
While selecting a place to mark as Pattan, following
points are significant:
¤ Water and ground level are almost equal,
¤ Flow of water is smooth and slow,
Social Practices and Festive Events
¤ Boats can easily be anchored and goods as well
as passengers can load/board easily.
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Pattan at Indus River
 Mohanas the sailors of Pattan
Mohanas normally belong to the riverside community and
come from poor strata of the society. They have a special
place as the whole pattan and associated practices are
centered on them. They are quite hard working and live an
active life. They interact with the passengers and take
special care of the women, children and influential, riding
their boats.

Mohana will call out loud that he is departing when the

maximum number of passengers or load has been
attained or he sees a slow moving potential passenger
near the bank of the river. In modern days, fair is paid in
currency notes. However, the fair was often paid in kind in Sailors at Pattan
the form of grain or other needs in the past. According to a
noted historian of Dera Ismail Khan, Hafeez Ullah Gilani
Mohana would often keep a basket with him to collect and
carry his fair if paid in kind. He would also keep a special
basket like pot to offer water from the fastest stream
called Seerr to any rich or influential traveling with him. It
is customary on the influential/landlords to give some tip
to the Mohana if he would offer him water of Seerr.

The Mohanas would control the boats through long

bamboos. In the past, the Mohana would seek the help of
the passengers and his fellow sailors to pull the boat
against the flow of the water for quite a distance so that he
would reach at the exact point of the pattan on the other
Social Practices and Festive Events

bank of the River. This practice was called Chhik Chhikkan. An old photograph of fishermen at Indus River
Photo Credits: Internet Archives
Pattan also plays an important role in establishing the
identity of a place as people travelling through or by those
pattans would start associating themselves with pattan.
Pattans help and support the economy and social
significance of communities living nearly.

Pattan is a special place that helps to promote social

cohesion and harmony among the people. It affords an
opportunity to the passengers and other users to meet,
greet, interact and know each other. The passenger would
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wait long hours in the boats engaging in small chit chat,

listening to each other, discussing politics and social issues
for hours. People of different areas coming from a variety
of social backgrounds, having different views on politics,
religion and social orientations would listen to each other
and have ample time to understand and tolerate each
other.
Passengers Traveling in Boat
Photo Credits: Ehsan Ullah Baloch
Some Major Festive Events of Dera
Ismail Khan and their Significance to
the Area
Dera Ismail Khan is the centre of Islamic culture
and civilization. Along with the Islamic festivals
and commemorations, other religions also have
presence there in Dera Ismail Khan, in the
celebrations and festivals. Along with Eids,
celebrated twice a year, the Hindus and Christains
also freely celebrate their religious festival and
occasions in Dera Ismail Khan. Christmas and Mela
Satti Kewal Ram are two such examples of
religious and cultural diversity in Dera Ismail Khan.
The Christian community has educational
institutions and churches to perform their
religious rites and rituals freely. Religious Places of Muslims, Hindhus, Sikhs and Christian

Some other festivals are also celebrated like

Nauroz, National days, Mela Bilot Shareef, Mela
Shah Alam, Mela Sabir Shah and annual horse and
cattle show.

Muharram Ul Haram
The mourning of Muharram, or Muharram
Observances, is a set of rituals associated with
Shia sect in Islam, which takes place in the month

Social Practices and Festive Events

of Muharram, the first month of the Islamic
calendar. Many of the events associated with the
ritual take place in congregation halls known as
Imam Bargahs or Imam Barras in Dera Ismail
Khan.

The event marks the anniversary of the Battle of

Karbala, when Imam Hussein ibn Ali, the grandson
of Prophet Muhammad (PBUH), was killed by the
forces of the second Umayyad caliph Yazi- I at
Karbala. Family members, accompanying Hussein
ibn Ali, were either killed or were imprisoned. The
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commemoration of the event during yearly

mourning season, from first of Muharram to
twentieth of Saffar, second month of the Islamic
calendar, with Ashura or 10th of Moharram
marking the martyrdom of Imam Hussain. Dera
Ismail Khan has a large Shia population, which
observes and commemorates Moharram with
great devotion and fervor.
Muharram ul Haram procession
 With the start of this month, the Majalis (congregations
and ritual sermons) about the incidents of Karbala and
martyrs of Karbala (A city in Iraq where the great Imam
was martyred along with his companions) are held. Shia
scholars from around the country are invited to deliver
sermons and congregation of Aza Dari (grief and
mourning) in Dera Ismail Khan.

Dera Ismail Khan has a special place for the

commemoration of Moharram and Jaloos. Koondas a
special sweet dish is also cooked and distributed among
the children, friends and families along with the poor and
the needy. Neyaz (special public meals in the
commemoration of the incident of Karbala are cooked
and distributed among the Azadars, poor and the
deserving.

On 7th of the Moharram, a Jaloos is taken out to mark the

martyrdom of Imam Ali Asghar, a six month old son of the
great Imam. Sabeels of cold drinks and cold water are set
up throughout the city and villages, especially during the
first 10 days of Moharram. Taziya, a special structure
(immitation of the tomb of Imam Hussain in Karbala) and
a symbolic coffin of the infant Ali Asghar is taken out on
7th Moharram. The participants of the Jaloos called
Matamis beat their chests with both their hands or also Gate of Imam Bargah
do Zanjir Zani (mourn with knives and blades). 10th of
Social Practices and Festive Events

Moharram is the day of the martyrdom of the great Imam and also the highest point of commemoration of
Moharram as the Moharram processions are taken out from different parts of the city and conglomerate at the
Chogalia of the city. A Zuljinah (a horse) along with Taziya (symbolic tomb of Imam at Karbala) and symbolic coffin
of the great Imam is also taken out to mark the martyrdom, express devotion, love, and grief over the sad incident
of Karbala.
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The gathering of Moharram ul Haram A scene of ritual mourning

During the recent years, the Shia Sunni rift has
become more imminent in Pakistan and around the
world. Dera Ismail Khan is also not an exception as
incidents of sectarian rioting and fighting are taking
place quite frequently. To avoid, any untoward
situation, the district administration put in place
elaborate security for the protection of the Jaloos,
which have come under many attacks.

It is quite pertinent to mention here that the sectarian

rifts are becoming more and more obvious and
claiming innocent lives and resulting into law and
order situation in the city. However, this was very rare
in the past as both the Sunnis and Shias were living in
greater harmony and peace. Unfortunately, this
balance and understanding among the community
has been upset owing to recent national and
international developments. There were times, when
the Sunnis would set up Sabeels (cold water and meals
stall) for the mourners and would ensure their
protection and safety. However, this has diminished
over the years and misunderstandings have replaced
harmony and peace. The communal feelings and
tolerance towards other's religious leanings and
viewpoints created through cultural revival and
knowing each other can help to avoid the communal
rifts and save human life. The revival of the traditional
community living and knowing each other's culture

Social Practices and Festive Events

and way of life can be helpful to create harmony,
peace and stability in the society.

The Taziyas (symbolic tomb of Imam Hussein and

Zuljinah (horse of Imam Hussein) are quite elaborately
prepared, demonstrating a long standing cultural
tradition and skill set of local craftsmen. The
craftsmen prepare these Taziyas and Zuljinah with
devotion and skill to mark a continuity of a sacred
tradition and skill of the people of Dera Ismail Khan.
The carvings, attention to details and use of wood as
well as metal work to perfection, are the hallmarks of
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this tradition.

In addition, these processions and congregations

(Jaloos and Majalis) are accompanied by a number of
literary and rhythmical compositions known as
Marsiya, Noha and Soaz. These are meant to enhance
the grief, and inspire the mourners by remembering
the sad events at the Karbala. Taziya of Moharram ul Haram
 Mela Shah Ajmal
This carnival takes place after the Mela Aspan on the
west side of the shrine of Shah Ajmal for three days.
Competitions of most of the traditional games are
arranged including Kabaddi, wrestling, weight lifting
and folk singers present their talent throughout the
night in the festivals. It continue for minimum three
days. There is a cultural horse and cattle show. Circus
and death well, traditional sports along with dancers
entertain the people throughout. Doda competition
is part and parcel of Mela Shah Ajmal.
Mela Kalu Kalandar
Soon after the Mela Shah Ajmal, the carnival takes
place in the month of March and on the west side of
Moza Shah Alim. From Kulachi to Chodwan and Kuri
Shamozi; people desperately wait for the event. The
Mela is so special for the people, who live far and
abroad as they prefer coming home on this carnival
rather than during Eid days. People buy new clothes
and shoes for this event. The specialty of the event is
the presence of a friend with every person and they
make dresses of same color. People who come from
far areas live in tents. This event is organized in the
exact center of the Koh-e-Suleman. Many traditional
games are played and with the end of this carnival,
the season of festivals comes to an end in Dera Ismail
Social Practices and Festive Events
Khan.
Mela Bilot Shareef
The Urs of Shah Isa is permanently celebrated with
great religious and cultural zeal in the month of
Chayth (Bakrami calender) every year at Bilot Sharif
near Dera Ismail Khan. Hazrat Shah Isa (RA) was a
famous saint of the area and a descendant of the
tree of the great religious saint Hazrat Surkh Bukhari
of Uch sharif a famous Khalifa (disciple) of Hazrat
Ghous Bahauddin Zikria . The first, second and third
Sundays are the notable days of the Urs and also of
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Bilot Shareef Urs Festival in Dera Ismail Khan
Makhdoom of Bilot Shareef, while highlighting
the importance of Melas or Urs, which are
normally held around the shrines of saints said:
“The main purpose of an Urs is to spread the
message of our forefathers or these great
saints, who aimed to spread the message of
peace, harmony and love among their
followers to achieve the well being of
everyone. The devotees who throng these
Urses or Melas take away the message of love,
humanity and humility”.
the Mela, but the second Sunday has its sole
importance for the followers. People from all walks of
life come and enjoy all the events of the Urs. Among
others, tent pegging, horse race, dog race, circus and
stalls of different food items set up for the devotees and
visitors. The most important event is Jatran as it is a
special trance in which people dance and sway at the
tomb of Shah Isa in closed doors by those male and
females, who are supposed to be under the influence of
some spirits.
There is an environment of festivity for a whole month.
However, special events and traditional sports like
Kabaddi and Tent Pegging are played on Sundays.
There is another Mela of Hazrat Shah Isa in Bilot
Shareef, which is mainly attended by Muslims, is an
opportunity to demonstrate the cultural diversity and
religious tolerance in Dera Ismail Khan. Religious and
cultural tourism can be promoted through the
conservation and continuation of such festivals in Dera
Ismail Khan.
Mela Satti Kewal Ram
Satti Kewal Ram was a well renowned Hindu saint, who came to Dera Ismail
Khan about 400 years ago from Dera Ghazi Khan. His Thalla (shrine) is located
in Bilot Shareef, a village of Pahar Pur Tehsil in Dera Ismail Khan. An annual
Mela is held on the shrine from April 10 through April 13 every year. Hindu
community from Pakistan hailing from all the four provinces and world over,
especially from India, participate in good numbers. The shrine of Satti Kewal
Ram is managed and maintained by the management committee of the shrine
and the Auqaf Department of the Khyber Pakhtunkhwa. The Yatris (pilgrims)
from around the world are welcomed by the local people and district
Government takes care of the pilgrims including provision of lodging and
Langar (food). Sain Sham Sundar, is the custodian of the religious seat of Kewal
Ram in these days.

It is known that the festival is held in connection with the setting of Baisakh
(spring season) and the birth of Satti Kewal Ram. There is an atmosphere of
great festivity on and around the annual festival, held on the shrine. The
devotees pay respect, offer Aarti (also spelled as arati, arathi and aarthi is a
Hindu religious ritual of worship, a part of their Puja, in which light from wicks
soaked in Dessi Ghee (purified butter) or camphor is offered to one or more
deities. Aarti also refer to the songs, sung in praise of the deity, when lamps are
being offered), sing Bhajjans (religious songs), play Chheech dance (traditional
dance performed with striking sticks held by dancers, while completing dance
moves), perform religious rites and pray for the fulfillment of their unfulfilled
desire. The pilgrims commit to come back next year if their wish was granted by Ishwar (their god). The devotees
coming from around the country and other parts of the world stay at the shrine of Satti Kewal Ram for days and
perform as well as participate in individual and collective religious rites and rituals.

Social Practices and Festive Events

The Mela of Satti Kewal Ram is also attended by some Muslims of the surrounding areas. The continuation of the
Mela at the shrine of the Satti Kewal Ram is a manifestation of the co existence of different cultures and religions in
Dera Ismail Khan. Another Mela in Bilot Shareef of Hazrat Shah Isa, which is mainly attended by Muslims is an
epitome of the cultural diversity and religious tolerance in Dera Ismail Khan. Religious and cultural tourism can be
promoted through the conservation, projection and continuation of such festivals in Dera Ismail Khan by ensuring
security of the pilgrims and not interfering in the performance of religious rites.

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Satti Kewal Ram Mandir

Traditional Game Doda
Traditional Games

A horse rider stampeding to pick a peg (Chapri) with his lance

 Traditional Games

T raditional games are still very popular in villages and even urban areas of Dera Ismail Khan. Interesting thing
about traditional games is that these are simple, played with minimum sports equipment and costs are very
minimal. Most favorite and famous games among the adults are Kabbadi, Doda, Kushtirani (wrestling),
Neza Bazi and Wazan Uthana (lifting of heavy stones). Games are arranged in the open fields. These are played by
the individual or teams. As the people of Dera Ismail Khan are the decedents of the warriors; that's why: they also
like hunting, shooting, riding and some other games, which keep them fit and healthy. Pig hunting is quite popular
as it also helps to save crops from the destruction wreaked by pigs.

Why Traditional Games are

Important for the Community:
Playing outdoor, physical activity based
games are quite important for the
health, agility and physical endurance of
the people including, adults, young and
the children. These games are widely
played because these are simple, have a
handful of straightforward rules and can
be played without expending too many
resources.
Social Practices and Festive Events

Yet the health and social benefits of

these games are manifold as they
encourage communal social activity and
also keep the participants healthy, which
is a major benefit, as a healthy body
leads to a healthy mind, which is a boost
in all areas of life especially in education,
along with the component of fun and
sharing with friends and the community.

Engaging in traditional games especially

leads to a much better source of social
cohesion as these games are rooted in
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Boys playing volleyball in Dera Ismail Khan

the local culture. The participants can
relate to them on a much intimate level as this activity is like running in their blood.

The kind of games that have been observed in the area range from games for adults, young and both for boys and
girls. Traditional games offer and promotes good health, physical activity, community engagement and social
cohesion along with tolerance and physical endurance.
Traditional Games for Men
We have chosen few games to discuss in detail, rules as well as methods to play these games. These include games
for adults, young and children:

Kabbadi
This game is quite popular in Dera Ismail Khan. Big competitions are arranged especially on the Melas and teams
from all over the Punjab participate in these competition. Two teams comprising of 11 or more or even less players
participate. It is played in open grounds or even fields. Sometimes, it is played in a big circle, which marks that the
players have to stay inside the circle. The big circle is divided into two halves. Each team has one half. Four or more
players gather at the end of the circle, whereas one player from the opposite side raids on those four players. He has
to touch one of the players at a time and run away by avoiding the players who has been touched. Only the players or
(Japhi) who has been touched by the raiding players is allowed to catch. If the two players from the defending team
touch the raiding player, the raiding team gets a point. In the middle of the circle on the dissecting line, there is a post
which the raiding players have to cross through, to reach into his own half and win a point. Similarly, the defending
team has to ensure that the raiding player is not allowed to cross the line through the posts set on the dissecting line
of the circle to win a point for his own team. Mostly, the players wear Langoti/ Lungi (kind of shorts), while playing
Kabbadi as it is one form of wrestling. However, agility and running is quite important to win this game.

Social Practices and Festive Events

Page 186

Kabbadi game
 Doda
This game is known in Punjab as Parkodi; it is one of the famous
games that is played in Dera Ismail Khan and it is played in the
famous festivals (Melas) such as Aspan Mela Shah Ajmal and
Mela Kalu Kalandar. Well known players of the game are Moza
Makar ka Ranjha khan Pahlwan, Naieloyla ka Shiekh
Muhammad Baksh, Sanulakuk Wala, Mahra ka Allah Baksh,
Mahra Ramak ka Rahmat Ullah Domra urf Kaka Pahlwan, Masal
Khan Pathan and Enayat Ullah Domra.

Two teams are made and two players go to one side of the field
from each team. They have to defend and catch the raiding
player who is single. One man cross the line and go inside of the
other teams’ area then the two players of the other team run
after the solo player to catch him. If the solo player survived to
go back to its area the crowd and the followers of the team
cheer and buck up the player and make slogan in favor of the
favorite team. But if the player is caught, the supporters of the
defending team do the same.
Social Practices and Festive Events
Page 187

Doda game
Kushtirani (wrestling)

This is another exiting and favorite game of

Dera Ismail Khan. It has many famous players
named as Allahbaksh Sakli Gar from Dera
Ismail Khan city, Ghulam Rasool Churi Gar,
Elahibaksh Pahlwan Basti Ustrana and other
Pahlwans from Bandu Karai. In this game,
two players wrestle to put each other down.
If, the back of any player is touched to the
ground, that results in his defeat.

Social Practices and Festive Events

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Kushtirani (wrestling)
 Chapri (Tent Pegging)
It is quite an exciting and popular game
though expensive at the same time. The
players keep and train horses of good breed.
That is why; this game is often played by Land
Lords and rich people of the area. Tent
pegging competitions are also integral part of
the Melas of Dera Ismail Khan. On the festival
of Nauroz, this game is arranged to entertain
the people and many players from Dera
Ismail Khan as well as from all parts of the
Punjab participates in it.

Malik Zuhair Khan, a local landlord and

patron of the traditional sport of tent
pegging (Chapri) narrated that:

“Tent pegging is being played in Dera Ismail

Khan for centuries. It is quite a demanding
sport as one has to keep a good horse and
need huge vast of land for practice. People
Social Practices and Festive Events

like and appreciate this sport very much and

throng in huge numbers, whenever there is
a competition or even a practice session, to
watch this game. At the government level,
there is little recognition or even financial
support for the players of this game.
However, the support and interest of the
common man and the players of this game
are helping to keep it alive. It is still a popular
sport of Dera Ismail Khan and in some other
areas of Pakistan”.
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Chapri game
Watta Chawan (Stone Lifting
Competition)
This game is played by the strong and powerful
men, who can lift a heavy stone with hands in such a
way that the stone should not touch any other part
of the body. The purpose of the game is to show
power and strength. The most famous players of
the game are Haq Nawaz Ratta Pahlwan and
Muhammad Afzal Jhamat.

Social Practices and Festive Events

Page 190

Watta Chawan
 Gisni or Kalai Pakarna
This game is popular in villagers to show the
strength. Two players sit opposite facing each
other. One player holds the wrist, of the other
player tight with both of his hands and the
other players, using the strength of both of
his hands tries to set his wrist free from the
hold of other player. It is basically a game of
strength and skill.

Two men playing Gisni

Shikar (Hunting)
Hound dogs are kept for the purpose of the
Shikar (hunting). They like to hunt the Hiran
(deer) and Khargosh (rabbit). Dogs are kept
to hunt some other animals too such as pigs,
foxes in the forests or in the fields, birds are
also hunted down with guns.
Social Practices and Festive Events

A group of hunters with their dogs

Page 191

Dog hunting a rabbit

Dogs hunting a rabbit
Traditional Games for Children

Thheeypay Jhapan
This game is for girls, Thheepa is a piece of pottery chiseled and rounded; it is made thin and shinny by rubbing
against a stone or a cemented wall. Girls throw the Thheepa in the air and hold it on the back of the hand.
Again tosses it up in the air and catch it with the palm of her hand. The girl will quit her turn if she couldn't catch
it. Thheepas are in good numbers and the one, who collects the highest number of Thheepas, wins the game.

Jhapay Khadan
This game is also played by the girls. The game is played with five round pieces of cut bricks (eintoon kay battay
or geetay) and ball. Wood pieces are also used instead of the cut brick pieces as the wood would be weightless.
This game is usually played by two girls; more than two can also play. One girl holds the Geetay and ball in one
hand and toss up the ball into the air then put the Geetay on the ground and catches the ball again. Then she
tosses up the ball again and again and one by one picks up the Geetay; this process is done until all the Geetay
are collected in hand again. In this game only one hand is used and the ball should not fell on the ground.

After that the second round of the game starts. This time after tossing the ball, the player will put the Geetay
on the ground twice and pick up 2, 2 Geetay each time of tossing the ball. In third round, the player will pick up
3, 3 Geetay and so on, in the last the player will pick up 5, 5 Geetay and the game ends up. Then the turn to play
switches to the other player.

Social Practices and Festive Events

Page 192

Girls playing traditional games

 Kutta Khedan
This game is the continuity of Jhapay khadan. After tossing the ball and placing all the Geetay (rock pebbles) on
the ground, the player asks

Khula kay band?

The other player gives order from the above options. If the other says khula then the player put her hand on the
ground in such a way that the index finger and thumb on the ground making a gate with rest of the fingers raised in
the air from which the ball can easily pass through. And if its bund, the player will put all the fingers on the ground
and it could easily catch the ball. The player tosses the ball in the air and pushes the Geetays one by one through the
fingers. If the fingers are khula or open, then the Geetay will be gathered into the hollow space and if it's open, the
Geetay will pass through the gates of thumb and index finger. When all the Geetay are passed through, then the
player remove the hand, toss up the ball into the air and picks up all the Geetay. Then the ball is placed on the ground
all toss up all the Geetay into the air and catch them on the backside of the hand. Then the player will toss the Geetay
in the air and catch with the palm of the hand. Some Geetay will fall off the ground and the number of Geetay caught
will equal to the points scored. The points are called Baza Charhan, means the point will amount to number of turns
for the player. The winner can give his points to any other player to play the game.

Chiri Chamba
This game is also played by the girls.
Social Practices and Festive Events

The edges of a long thread are tied

together and make a round shape. The
player holds the thread stretches it in
hands and with the help of fingers
make different shapes. Then the other
player picks the thread from the first
player and make new shapes. This
process is repeated again and again
until they are unable to make any
more shapes. The thread moves from
one hand to another and keep
changing the shapes. This is even
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called Chung Chungli Chawan.

Chiri Chamba traditional Game

Cheykal Pawan
In this game two parties of 4 or 5 girls are made. They stand face to face and hold hands in cross position,
place their foot on a certain point and start spinning. It is also known as Chakri khana. While spinning the
players say the following words.

Pawan aiyan, dheo wal ghatawan aiyan

Dheowal medhey bheembheerey dey, char chanay churey day
Hik chana patla, bhabhi da moun ratla
Wadda mama manjhay dhan'da, nika mama gaiyan

Then the players start to spin fast and the words of the song even get faster:

Chekal pawan, chang pawan

Choli kun may ang lawan
Choli laga mewa, maday weer da mangewa
Andar khawan missey tersey, bahar karan wedai
Madhey bopley beh'jai
Palang peerha ucha, ghin ae chura sacha
Chooray wich kalai ae, milan ae behejai ae
Khaway kheer malai
Aenun onun bajarey adh wich jola
Dayku weer dey kowar zewar zar dey naal
Chhajh bharya musag da, amma day suhag da
Tes'lay alee shuthar ae, kenaray aala chola
Amma dhun danay day, chaki ghar lawan day
Chaki hareer di, pag manday weer di
Chaj bharya mahndi da, weer di mangni da
Khara bharya phulan da, adha mendha

Social Practices and Festive Events

Adh maray weer da

Cheekli
(This is also known as Cheykal Pawan). This is the most favorite game of the girls. Usually this is played by
two girls. They hold hands in cross position and through their heads backwards and starts spinning and
sing this a song in loud voice.

Andhey haan wandhey haan

Galey paar ghaseyndey haan
Ghesan medhyan kar'yan
Raam sunaray garyan
Kothhay balda de'wa
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Raam sunara khey'va

Kothhay ku are'kay
Jeewan mendhay pakay
Pakay ghar wandey haan
Kaeyan kam karaendi haan
Thanwan kun manjhandi haan
Manjhi peerha wechandey haan
Thali mungar chita…..maa peo medha mitha
 Chingal Pawan/ Chungli Pawan
Girls make cross hands (X) and hold each other’s arms, they jump and leap and swirl around while
saying:

Kikli kaleer di
Dopatta mera bhabhi da pag maray weer di
Kikli kaleer di

Dabra kal kasi da

Two players hold hands and join feet and sing this song:

Dabara kal kassi da

Bhana lota lassi da

They spin while singing the song and rest only when they become tired.
Social Practices and Festive Events
Page 195

Children playing Chingal Pawan/ Chungli Pawan

Seetla/Sheydan/Sheydey
This game is played generally by girls. A diagram comprising of two equal and parallel columns are
drawn on the ground. In column number 4 (Nani) it is allowed to place both feet on the ground; one
foot in one half and the other in the other half. A piece of pottery (Theekrey) is thrown in one column
and by jumping with one leg, the player should go in the other column and pick up the Theekrey and
come back to the Khana e Darya which is the Manzil. The player should stand in the Darya column and
pick up the Theekrey; in case, the Theekrey slips into the wrong column or come upon the line; the
player gets out of the game.

If the player passes all the columns successfully and reaches the Darya, then the player will turn back
face the other side and through the Theekrey on the back side into the columns. The player owns the
column in which the Theekrey gets into. The other player is not allowed to step into that column, which
is closed and crossed by the first player. The other player cannot even throw the Theekrey in it.
However, the player who has crossed a box, can place both the feet in that box and take rest to start the
games again from that column.

Social Practices and Festive Events

Page 196

Children playing Seetla/Sheydan/Sheydey

Mayan/ Mehndi Function at a Wedding Ceremony
Rites and
Customs of Marriage
 Rites and Customs of Marriage in Dera Ismail Khan

R ites and customs around the wedding ceremony have great significance in Dera Ismail Khan. The old
traditions and rites are still continuing in the cities and villages alike with little changes. Most of the
marriages in Dera Ismail Khan both in Saraiki as well as in Pakhtun families are arranged marriages. It is
quite customary to marry within the same caste or biradri, although out of caste marriages are also taking place
now.

Rituals of Marriage
Mangni (Engagement)
The marriage rituals start with the engagement of
the couple. It is quite a task to get a glimpse of the
bride (kurri) before the affirmation of the
engagement. Even the women folks are not
allowed to see the bride before the confirmation of
the marriage. The groom's family visits many times
to ask for the hand of the girl unless the family of
the bride agrees to give their daughter's hand.
There is an exchange of gifts, clothes and
engagement rings presented by the families of the
bride and groom for each other.
Social Practices and Festive Events
girl's side gets some guarantees from the groom
before in the form of dower money (Haq mahar),
house, monthly expenses or jewelry in the name of
girl. Before, the consummation of marriage, both the
families visit each other quite a number of times to
asses if that match is suitable for their daughter/ son.
Each time, the families are served with lavish meals
and drinks. During these mutual visits, families
exchange gifts, clothes and sweets etc.
Mayon Bethhna or Mehndi
Is an interesting rite before the marriage as the girl is
applied with Henna two days before the marriage and
she is also applied with some oil and ubtan or wtnan.
The movement of the bride is restricted to the house

Unlike the northern and central Punjab, the only. The family of the groom visits the bride's house
custom of dowry is not much rooted. Rather, the and normally the women sing folk songs and dance on
Page 199

Mayan/ Mehndi Function at a wedding ceremony

the beat of a Dholki (drum), which is available for such
functions. They also bring along butter and honey to
be offered to the girl. This rite is called Makhti. Then,
they also put some flour and rice in the veiling sheet of
the girl. This signifies plenty for the future couple
(Kurri and Ghott). There are specific songs for the
occasion of Mehndi, sung by both friends and families.

“This is applied on the beautiful hands of the bride

among sixty Saheliyan (friends of the girl).”

Next day of the Mayon or Mehndi, the groom's family sends Panjiri for the girl, which is a mix of pure butter and flour.
Some families also send a mix of henna and mustard oil etc. for bride. Some effluent families throw a sumptuous
dinner on the occasion of Mehndi. On these occasions, families and friends also throw currency notes over the
heads of bride and groom as a gift or tip for the poor. Special songs are part and parcel of such rites. Friends of the
groom party and dance outside the house at a Chaunk, whereas, the girls and women of the family also dance and
sing on the tune of Dholki (smaller drum).

Similarly, women folk of the bride's family visit groom's house and offer him henna. Henna is applied on hands and
feet by most of the women from both the families.

Baarat (Wedding Procession)

Junj/Baarat (Wedding Procession) on the
confirmation of the fixation of the date for Baarat,
which is normally done about a month before the
marriage, both the families get busy in

Social Practices and Festive Events

preparations for the marriage. The family of the
groom (Ghott) goes to the bride's house to fix the
wedding date. Watta Satta or bride for a bride is
quite common custom in Dera Ismail Khan both in
Pashtuns as well as among Saraikis.

The groom buys jewelry and clothes for the bride

and gifts get exchanged between the families of
the bride and groom. A good number of clothes
and jewelry is prepared for the newlywed bride.
Jewelery normally includes Taj, Jhoomer, Tikka,
Bindia and Bodi for forehead and headgears. Baarat Procession at a Wedding Ceremony Page 200

Whereas, Kunda, Koka, Laung and Nathli are some of the jewelries for nose. Bunde, Balian, Kante, Bhagh and
Jharian are prominent ornaments for the ears. There were times when the village girls used to wear 24 to 30 ear
rings. Popular ornaments for the neck include Haar, Maala, Kenthha, Gaani and Gulu Bund. There are also some
ornaments for the embellishment of the wrists of the bride, which include Choora, Karray, Choorian (Bangles),
Kangan and Gana. Nooray, Pohnchi, Pazeb, Toray, Jhanjhar and Tapase are the jewelry for the feet. Some of these
are still very popular and part of the jewelry, which bride wears on the occasion of wedding. There are some
ornaments popular for the hands as well, which include Angoothi, Chhalla, Chhap and Chanba.
 The only ornament of gold that groom wears is the
wedding ring. Some clothes are also prepared for the
groom as they have to visit quite a number of
families and friends, attend some feasts or family
dinners after the marriage.
Another important ritual of the marriage is the
Baraat, where the family and friends of the groom
gather at the groom's house, perform few rites like
Sehra Bandi and Gana Bandi. The sisters of the
groom normally perform such ritual and get gifts as
well as some money from the groom and family.
Afterwards, the groom moves out of his house. The
friends and family gather outside the house. Some
time special musical bands or Dholchis (traditional
drummers) are called for special performance.
Friends and family throw money as Sadqa of bride
and/or groom and give to the performers as well.
Having performed these rites, the wedding party
goes to the bride's house on foot or use transport if
the bride is from another village or far off place. The
Janjis are served with drinks and meals on arrival.
The Nikkah is also performed there in the presence of
the Janjis. On the consummation of Nikkah, friends
and family greet and congratulate groom and the
bride. At this occasion, some special Mithai and
Social Practices and Festive Events
Chhoharas are also distributed among the
accompanying wedding procession. This Mithai,
which is not only distributed among the marriage
party (Janjis) but also given to the family of the bride
to be distributed with the relatives after the
wedding day is called Bidd. On the marriage day, A
Page 201
Wedding Procession Proceeding Towards Bride's Home
Sabala, in certain wedding customs is a nephew or
younger cousin of the groom, who accompanies the
groom during the ceremony as his protector. The word
originates from Sanskrit meaning associate groom.
After serving the meal, the groom is taken to the house
of the bride, where some of the most interesting rites of
the marriage take place including offering of milk (Kheer
Pilai), showing bride through a mirror to the groom
(Sheesha Wakhai). The sister (s) of the bride takes a
central stage when the groom is brought to the house of
the bride to perform all the rituals. She gets money from
the groom and his family during the performance of
these customs, which mark and add to the romance and
beauty of the marriage ceremony. The sisters and
friends of the bride also hide the shoes of the groom
which are returned on receiving money from the
groom. After the performance of these functions, the
wedding party leaves for the house along with the
bride. Having attended all the ceremonies at bride's
house, the time of the departure of the Junj is normally
in the afternoon or evening depending on the bride's
village distance from the grooms place. Now a days, car
decorated with flowers are used to bring the bride to
groom's house. However, in old days, horses or camels
were used as transport for the marriage party. The
women accompanying the marriage procession would
sing traditional marriage songs, while bringing back the
bride to grooms village or city. The women folk would
ride the camel in Kachawas while men would walk on
feet. The status of the Junj was assessed by the number
of Kachawas or camels.
The bride is brought to grooms house in a Palki or
Doli if she is from the same village or locality after
seeing off the Junj (marriage party), the bride's
family also sends food to the house of friends
and family who has not attended the marriage,
which is called Dhitti Sanbhal.

It is also customary in some places that the

groom goes to the bride's house on a horse in the
form of a procession as the rest of the Baraat or
wedding procession is on foot.

Having reached, groom's house some more

Palki or Doli
rituals are performed there which include
Moonh Dikhai, which means that the groom's
elder brother or cousins would give some money
to the bride on seeing her face for the first time.

Walima or Junjh
Next day of the marriage, the feast of Walima is
arranged by the groom in the honor of friends
and family. This happens during the day in most
of the rural areas, whereas it is becoming
customary to arrange a dinner in the evening in
urban areas. The dishes served, at the Walima,
normally are Quorma, rice, Biryani etc. However,

Social Practices and Festive Events

in the past the meals used to be simpler as such
as beef was cooked in Shora (stew) mixing
different Masalas (spices). The simplicity of the Meal Preparation for Walima or Junjh
old times on marriage, was for convenience and
ease of the family. Owing to the simple ways and
customs of marriage, wedding was not a burden
for the families as it is becoming now a days.

After the conclusion of the Walima ceremony, on

the same day or the next day, the bride again
goes back to her parents' home (Satowara). She
returns after a couple of days having attended
Page 202

few feasts arranged in the honor of the

newlywed couple. This practice of arranging
parties/feasts in the honor of the couple
continues for few days depending on the size and
affluence of the family.

Janji Eating Meal at Walima Ceremony

 Deteriorating Relationships between Different Ages
in the Community Especially Respect for Elders
Traditionally relationships between different ages
were quite harmonious, stable and based on respect
for age and experience. The young and youth were
respectful for the old, ladies and elders in the family
as well as society at large. Thus the values were
continuing and sustaining for centuries. However,
with the advent of modern technology, industrial as
well as Cultural Revolution in the west, the family
structure and social values started breaking down. It
gave place to industrial society's values of
individualism and self actualization at all cost. The
recent media and Cultural Revolution of the West
also spread to the East and Pakistan is not an
exception.
With the spread of the Cultural Revolution the World
over, even in Dera Ismail Khan, which was a
traditional society, the respect for age, family values
and elders have also started diminishing and the
Social Practices and Festive Events
Page 203
youth is becoming more and more independent
rebellious to well established norms of respect for age
and experience. They want to have their way at any cost
and without paying head to their elders' advice and
concerns. This has lead to break down of the traditional
social structure and an unrest and concern in the
society. There is popular perception in the society that
the youth, especially educated in the modern
educational institutions, are disrespectful towards
teachers, elders, family values, towards ladies and do
not care to love the young ones or to sacrifice and care
etc. This has spread a concern and resentment among
the old against the young ones. Thus misunderstanding
and breaking of relationship is quite prevalent or the
signs of generation gap are emerging rapidly in the
society of Dera Ismail Khan. The respect for age and
experience was a source of social control, social peace
and harmony in the society. Its breaking down is causing
social unrest, breaking of traditional bonds and
slackening of social control of the elders on the youth.
Reasons for its deterioration:
The present decaying of relationships in the society
is because of:
¤ The decreasing respect for social relations, age
and experience is because of thinning social
control on youth, social discipline and unrest,
depression and resentment against traditional
social and family values among the youth;
¤ The breaking of relations and receding com-
munication between young and the old has also
lead to a clear prevalence and increasing schism
of generation gap even in societies such as Dera
Ismail Khan;
¤ Increasing lack of communication among
various age groups, social strata and gender;
¤ Changing economic and social patterns, means
of production and stagnant traditional patterns
of social relations in the society;
¤ Generation gap owing to different age groups,
pace of technology and educational trends.
Need for conserving and saving
traditional respect for age
In the wake of decreasing social peace and harmony
among various groups of the society, the community
need to take stock of these changing patterns of
relations which are resulting in increased generation
gap phenomenon, unrest and anxiety among the old
and the young, and take necessary steps to
safeguard the social relations that traditionally
fostered respect for age and experience, sustained
communication between different age groups and
transmittal of values and tradition from one
generation to other.
Objective of Safeguarding Traditional
patterns of relationships
¤ To maintain traditional respect for age;
¤ Social peace and harmony as the youth pays
more respect to age and experience and
learning from the previous generation to be
transmitted to the next generation;
¤ Safeguarding through documentation of these
social patterns and relations for centuries.
How to safeguard and preserve
traditional relationships
The communities can safeguard the traditional patterns
of relationships by taking the following steps:
¤ Review of educational programs to incorporate the
lessons about the respect for age and experience
and its benefits for the society and youth;
¤ By encouraging and supporting the traditional
political and judicial systems;
Social Practices and Festive Events
¤ Supporting and initiating programmes for the
documentation and recording of traditional social
patterns and relationships through books, journals
and digitization programmes;
¤ By encouraging and valuing traditional family and
social values, which cherish respect for tradition,
age and experience as important channels and
tools for learning in the society;
¤ Improving communication among various age
groups of the society;
¤ By presenting tradition, age and experience as role
model for the children and youth in daily life;
Page 204
¤ It is important to discuss through various sources
and media, the variety of aims, threats, and
possible remedies that may exist and need to be
considered for the safeguard and preservation of
various elements of ICH including respect for age
and experience.
 Urs/Melas Celebrations are under Threat
The Urs and Melas reflect the overall gamut of the
society of Dera Ismail Khan. Number of Urs and
Melas are held in Dera Ismail Khan over the years.
Holding these Urs and Melas reflect the diversity and
religious pluralism of Dera Ismail Khan over the
centuries. These Urs and Melas also reflect the
cultural diversity, dynamism, richness and
colorfulness of cultural traditions and ICH of the
people of Dera Ismail Khan. However, in the recent
years, these Urs and Melas have come under severe
threats from extremist elements causing dis-
continuation of Urs and Melas of Dera Ismail Khan in
few places. With this development, a very important
facet of the culture of Dera Ismail Khan has come
under direct threat of discontinuation and possible
extinction if not safeguarded and documented for
conservation and transmittal to future generation.
Types of Threats to Urs and Melas
¤ Extremist elements directly threatening the
security of the Urs and Melas. District admin-
istration and in some places the custodians and
administrators of these Urs and Melas have
stopped their holding temporarily;
¤ Modern trends and patterns of social be-
Social Practices and Festive Events
haviours especially influences of the West have
undermined the cultural and social value of such
festivals;
¤ Diminishing trends of attending such festivity
Page 205
owing to security reasons;
¤ The youth is not being properly informed, educated
and transmitted the social and economic
importance of such festivals and celebrations.
Objective of safeguarding and Conserving
Urs and Melas
As we have seen direct threat to Urs and Melas in Dera
Ismail Khan, there is need to safeguard these facets of
our ICH with the involvement of community,
government and other stakeholders. The safeguarding
of Urs and Melas, would serve the following objectives:
¤ Maintain and continue a practice, which have
served the cultural and recreational needs of the
society in Dera Ismail Khan;
¤ Maintenance of peace, diversity and social
cohesion in the society. The continuity of such
social practices also helps to maintain and promote
economic and social sustainability for the overall
benefit of the community;
¤ Safeguarding and transmission to the future
generations through documentation, digitization
and recordings of the various elements of festivity
of Urs and Melas;
¤ Maintain and transmit to the youth traditional
respect, spiritual value and social significance of
these festivities for the present and future
generation.
How Community Can Safeguard Urs
and Melas?
¤ By participating and encouraging others to
participate such activities for the promotion of
social and cultural life of the community;
¤ Safeguarding and transmitting such festivals and
their value for community and future
generations through the word of mouth, by
documenting and digitizing their contents, and
engaging with stake-holders like government,
social experts, sociologists and anthropolo-
gists;
¤ Engaging organizations like UNESCO, Culture
department of KP, district and local govern-
ments, media and custodians of traditional
knowledge about these festivities;
¤ See chapter 1 of this Heritage Kit for Communi-
ties for further guidance about safeguarding of
ICH and its various elements.
Diminishing Traditional Games of Dera
Ismail Khan
Both globalization and western imperialism have
had a negative impact on tradition and local cultural
identities. The rapid processes of modernization
have had adverse impacts on the continuity of
cultural heritage of communities around the world.
Similarly, breaking of continuity in the transmission
of cultural knowledge has left us with the risk of loss
of our collective heritage and knowledge of our past
generations accumulated over centuries.
The traditional games played historically with equal
relish in our urban as well as rural settings are
diminishing and are on the verge of disappearance and
extinction in Dera Ismail Khan alike other areas. The
discontinuity and disappearance without being
properly documented or encouraged to be played in our
surroundings would mean a great cultural and heritage
loss to our present and posterity.
Reasons for the Thinning of Traditional
Games
¤ These traditional games strengthened life skills and
dexterity of our children and youth owing to busy
living styles, global commercial sponsorship and
consumerism, media influences and competi-tive
education have led to reduced opportunities and
demand for traditional game playing.
¤ Traditional game-playing is losing out in the face of
commercially-produced games, toys and electronic
games;
¤ Traditional games are also less played owing to the
media playing down the traditional games in the
face of modern games like cricket, hockey and
football;
¤ Another reason for the diminishing trends in
traditional games playing is increased focus and
time dedicated to formal education and schooling;
Social Practices and Festive Events
¤ Reduced independence and mobility of children
and space restrictions etc.;
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¤ The breaking of relations and receding
communi-cation between young and the old has
also lead to a clear prevalence and increasing
schism of generation gap even in societies like
Dera Ismail Khan;
¤ Increasing lack of communication among
various age groups, social strata and gender;
¤ Changing economic and social patterns, means
of production and stagnant traditional patterns
of social relations in the society;
¤ Generation gap owing to different age groups,
pace of technology and educational trends.
Significance of Traditional Games for
Social Practices and Festive Events
the Children and Society
¤ Children's games develop and evolve through
improvisation, historical path of learning and
are transmitted through the process of
mentoring by members of the community.
Mentoring by elders and older peers is one of
the means by which cultural knowledge, values
and skills that are relevant to a particular society
and its context, are transmitted to the younger
generation;
¤ Cultural content is often embedded in the songs
and chants, gestures and movements, roles
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assigned and goals of the game;
¤ These games are normally played by community
at large and help to build feelings of love,
affection and friendships among the various age
groups. Thus nurtures social mobility and
cohesion and gives sense of confidence to its
players;
¤ When children play traditional games, their
parents also have the opportunity to meet and
discuss matters of community's interest. Thus,
playing of traditional games helps to reduce social
tensions and promote social diversity;
¤ Playing of traditional games also helps to reduce
generation gap or lack of misunderstandings
between people of different ages. As, the children,
youth and elders have the opportunity to talk,
discuss and learn from each other especially
children asking about the rules of the game and
elders explaining. Such communication helps
improve misunderstandings between people of
different ages.
Need for Conserving and Saving
Traditional Respect for Age
As the traditional games are akin to indigenous
environment, aspirations and requirements, it is
important for the community to take stock of these
changing games and trends among the youth. It is
important to conserve and transmit these games to our
future generation to achieve:
¤ Children learning life skills, agility and surviving in
the indigenous environment;
¤ Promotion of social cohesion and diversity;
¤ Different game playing would also add color and
element of interest to our communities in Dera
Ismail Khan;
¤ Everybody playing the same games i.e. hockey,
cricket and football is like mass production of goods
through industrial units. Whereas, playing the
traditional game is like production in our handmade
units and our artisans and craftsmen using their
creative imagination to produce unique goods and
masterpieces. Therefore, the variety in game
playing is a reflection of the diversity, creativity and
strength of a community.
Objective of Safeguarding Traditional
Games and Role of Community in
Supporting Games
¤ To encourage traditional games and ensure their
transmittal and continuity for the posterity;
¤ Traditional games help to foster social peace and
harmony as the youth has more improvised ways to
channelize energies for a positive impact and role in
 the society;
¤ Traditional games transmittal and safeguarding
through documentation would ensure that
these games are not lost to lack of interest and
some alien influences;
¤ The special quality of traditional games is that
they can be played anywhere. These games do
not require a special space, a large dedicated
playground or specialized equipments unlike
some modern and contemporary games.
¤ It is also saving and conserving our century's old
heritage, which carries immense social, cultural
and economic value for the community.
How to Safeguard and Preserve
Traditional Games
The communities can safeguard the traditional
patterns of relationships by taking the following
steps:
¤ Incorporating traditional games in educational
syllabus for the benefit of the society and youth;
¤ By encouraging and supporting the traditional
games through media, sponsorships and
allocating resources governmental level;
¤ Teachers can help to safeguard some of the
traditional games of Dera Ismail Khan by asking
students to play game like Pithu Garam, Kokla,
Geetay Jhappan etc;
¤ Parents also can play a role in the continuity and
safeguarding of these games by not discouraging
traditional games. In some, cases parents
discourage children to play these games;
¤ Supporting and initiating programmes for the
documentation and recording of traditional games.
Community can play an important role in the
documentation and digitization of traditional
games by bringing up such games, information
about them and rules.
¤ By asking students to play traditional games in the
Physical Education' period in the school and
colleges.
¤ Video Games of these local/ traditional games may
be designed so that those who cannot play those,
can at least get the feel of it and can learn the basic
rules and technique of the games.
¤ Cartoon movies can also be introduced in which
these games could be taught and kids can learn how
to play.
¤ Models of traditional games playing / scenes may
be made and erected at the prominent points in the
city with the help of District administration.
¤ Children should be encouraged to get engaged in
creative writing after visiting a Mela, where they
can observe those games.
¤ There could be designed posters with the scenes of
Social Practices and Festive Events
these traditional games along with a little
description, which could be displayed in the schools
Page 208
 and community halls etc so that children as well
as community see them every now and then to
get familiar. They will at least start noticing and
recognizing the names and rules of playing
different traditional games.
¤ There could be some art/ photography
competitions among community members after
Melas/ Urs season as they will be able to
document the games through photographs and
their imagination in art/ paintings.
Urs/Melas Celebrations are under
Threat
The Urs and Melas reflect the overall gamut of the
society of Dera Ismail Khan. Number of Urs and
Melas are held in Dera Ismail Khan over the years.
Holding these Urs and Melas reflect the diversity and
religious pluralism of Dera Ismail Khan over the
centuries. These Urs and Melas also reflect the
cultural diversity, dynamism, richness and
colorfulness of cultural traditions and ICH of the
people of Dera Ismail Khan. However, in the recent
years, these Urs and Melas have come under severe
threats from extremist elements causing discontin-
uation of Urs and Melas of Dera Ismail Khan in few
places. With this development, a very important
facet of the culture of Dera Ismail Khan has come
Social Practices and Festive Events
under direct threat of discontinuation and possible
extinction if not safeguarded and documented for
conservation and transmittal to future generation.
Types of Threats to Urs and Melas
¤ Extremist elements directly threatening the
security of the Urs and Melas. District admin-
istration and in some places the custodians and
administrators of these Urs and Melas have
stopped their holding temporarily;
¤ Modern trends and patterns of social be-
haviours especially influences of the West have
Page 209
undermined the cultural and social value of such
festivals;
¤ Diminishing trends of attending such festivity
owing to security reasons;
¤ The youth is not being properly informed,
educated and transmitted the social and
economic importance of such festivals and
celebrations.
Objective of safeguarding and Conserving
Urs and Melas
As we have seen direct threat to Urs and Melas in Dera
Ismail Khan, there is need to safeguard these facets of
our ICH with the involvement of community,
government and other stakeholders. The safeguarding
of Urs and Melas, would serve the following objectives:
¤ Maintain and continue a practice, which have
served the cultural and recreational needs of the
society in Dera Ismail Khan;
¤ Maintenance of peace, diversity and social
cohesion in the society. The continuity of such
social practices also helps to maintain and promote
economic and social sustainability for the overall
benefit of the community;
¤ Safeguarding and transmission to the future
generations through documentation, digitization
and recordings of the various elements of festivity
of Urs and Melas;
¤ Maintain and transmit to the youth traditional
respect, spiritual value and social significance of
these festivities for the present and future
generation.
How Community Can Safeguard Urs and
Melas?
¤ By participating and encouraging others to
participate such activities for the promotion of
social and cultural life of the community;
¤ Safeguarding and transmitting such festivals and
their value for community and future generations
through the word of mouth, by documenting and
digitizing their contents, and engaging with
stakeholders like government, social experts,
sociologists and anthropologists;
¤ Engaging organizations like UNESCO, Culture
department of KP, district and local governments,
media and custodians of traditional knowledge
about these festivities;
¤ See chapter 1 of this Heritage Kit for Communities
for further guidance about safeguarding of ICH and
its various elements.