sawada – Re:Discover Pakistan

28.11.2024 update

Over the Baltoro Glacier, the Trek to Broad Peak B.C. and K2 B.C., Part 1

The following is a photo report on a 2024 season excursion to the Baltoro Glacier—titled “Over the Baltoro Glacier to Broad Peak B.C. and K2 B.C.“—carried out by Teppei Kamitani, a guide from Japan who has visited and photographed the glacier many times.

The first part of the blog traces and documents (with photos) the first half of the trek in the following order: [Askole → Jhora → Skam Tsok → Paiju → Khoburtse → Urdukas].

My first step was to take a domestic flight from Islamabad to the town of Skardu, the gateway for trekkers in the area. Weather permitting, it’s possible to get a spectacular view of many mountains—including Nanga Parbat—during the flight, but this time it was cloudy and we could not see it. However, had the flight been cancelled, it would have taken two days to travel there on land, so we considered ourselves lucky that we were able to arrive safely.

The day after arrival at Skardu was also a backup day in case of flight cancellations, as well as for obtaining permits and other bureaucratic formalities. During this time, it was possible to head out to the Deosai Plateau to acclimatize oneself to the altitude of 4,200 m.

The following day, we headed to Askole, the starting point of the trek. The route took us through the Shigar Valley, passing the Sarfaranga Cold Desert and viewpoints overlooking the valley. The road became steeper and steeper as we approached Ascole, with more ups and downs along the riverside slopes.

Day 1: Askole-Korophong-Jhola

At long last, the trek began from the lush green village of Askole. On the way, we completed the various formalities at the office in Testay Village, the last inhabited settlement in this vicinity. Beyond this point, a vast, uninhabited path stretched out before us.

Starts in the lush green village of Askole

About four and a half hours after leaving Askole, we had lunch at Korophong, a camp in the end moraine of the Biafo Glacier, which flows from the Latok Mountains. We continued walking along the Braldu River and Jhola Camp came into view on the other side of the Domordo River. Here we crossed the recently opened Snow Leopard Bridge to reach the new Jola Camp.

Lunch at Korophong inside the Biafo Glacier

New Jhora Camp, located along the riverbank

Day 2: Jhola to Skam Tsok

The trail follows the Braldu River with gentle ups and downs, the second half of the day walking along the cliffs. When Skam Tsok comes into view in the distance, we saw Broad Peak (8,051m), the 12th highest peak in the world.

Broad Peak(8,051m) can be seen in the distance

We arrived in Skam Tsok at 11:20, taking about four and a half hours. After lunch, we relaxed with a tea break to keep our spirits up.

Skam Tsok camp and the big rainbow in the sky

Day 3: Skam Tsok to Paiju

This was the day of the half-day walk to Paiju, the camp in front of the glacier. Two and a half hours after we’d passed the gentle ups and downs from Skam Tsok, the Baltoro Glacier began to come into view. The iconic mountains of the Baltoro Glacier, such as Trango Castle and Cathedral, were also visible.

We continued up and down the river bank path

The Baltoro Glacier finally came into view

The second half of the route followed a traverse path to reach Paiju Camp (3,450m), which was covered with poplar trees. The clean mountain water jabbered around us, and even gave us the opportunity to wash our clothes. We put chairs in front of our tent and had ourselves a relaxing afternoon. We were refreshed for the trek up the Baltoro Glacier…

Before Paiju, the trail enters the cliff path again, with more ups and downs

The campsite at Paiju was delightfully well-shaded. Once up on the glacier, there would be no shade at all

Day 4: Paiju to Khoburtse

At long last, this was the day we’d walk to the Baltoro Glacier—though it would end up being a long one. We walked to the Baltoro Glacier and reached the glacier tongue in ninety minutes.

Finally, the edge of the Baltoro Glacier tongue

There was a bit of sunshine at first, but clouds started to gather from the lower part of the Pailu and it began to rain. We followed the glacier’s outlet, gradually making our way up the mountainside, and had lunch at Liligo. From here, wearing helmets, we crossed a slope where there was a risk of landslides. What awaited us at the end, on the opposite bank of the glacier river, was the camp of Khoburtse (3,940m)!

Thanks to this small wooden bridge, we didn’t have to wade across the river. We crossed the bridge on our way to the Khoburtse campsite

The North Star, Trango Castle, Biale, and the Cathedral …. night photography at Khoburtse Camp site

Days 5 & 6: Khoburtse to Urdukas

We spent four hours trekking to Urdukas (4,050m). The plan for today was not to enter the Baltoro Glacier, but to cross two unnamed glaciers on its tributaries. As we made our way up the gently sloping upper reaches of the glacier, there was a point where we could see Broad Peak, Gasherbrum II, III and IV, but this time they were obscured by clouds.

Morning in Khoburtse. The rocky peak in the foreground is Trango Castle (5753m)

We didn’t enter the Bartolo Glacier, but traversed the side slopes. There was a lot of up and down

Urdukas means “broken boulder,” so it was fitting that there were actually boulders scattered around the campsite. The Baltoro Glacier lay directly in front, and beyond that, the Trango mountain range, the Cathedral, the Biale Glacier flowing down from Biale, and other famous peaks and glaciers could be seen in a panoramic view.

Urdukas camp site where we stay for two nights, is a high vantage point overlooking the Baltoro Glacier.

The Baltoro Glacier and rock peaks as seen from the rock terrace of Urdus camp

The Baltoro Glacier and the famous mountain range in the direction we are heading to

This trip would not have been possible without the support of the local staff.
We stayed at the Urdukas camp, which had running water, for two nights, including a rest day. I think this break probably really helped our guides refresh mentally as well. The local staff who supported the trip also took a break and sang along, following Ali’s lead.

To be continued in the second half…

Photo & text : Teppei Kamitani

Visit : Aug-Sep 2024 Baltoro Galcier- K2B.C.

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Category : - Baltoro Glacier & Concordia > - Baltoro Glacier & Concordia > ◆ Gilgit-Baltistan > ◇ Mountain of Pakistan
Tag : Concoridia 360degree , Pakistan Photography Tour , 360degree , K2 , Baltoro Glacier , Pakistan Blog , Baltoro Trekking , Pakistan Travel Blog , Concordia , Travel Pakistan Blog , Broad peak , Indus Caravan , Saiyu Travel Pakistan , K2 & Baltoro Trek , Gasherbrum , Pakistan Travel company , Mustagh Tower , Pakistan tour operator

09.11.2024 update

Shimshal Pamir & Summiting Minglik Sar (6,050m), Part 2

ミングリク・サール山頂付近から望むヒスパー・ムスターグ山脈 — Hispár Mústag mountain range seen from near the summit of Minglik Sár.

The following is a documentation of the second part of our Shimshal Pamir mountain journey in Aug-Sep 2024, tracing the route from the ascent of Minglik Sar (6,050m) to the return to Shimshal village.

Click here for Part 1.

Day 7: Summit of Minglik Sar (6,050m)

At midnight, the first and second parties left Minglik Sar B.C. The temperature outside was -7°C. We continued walking, using walkie-talkies to communicate with each other. We moved on, checking our footholds with headlamps. Step by step, we climbed up the steep gullies.

We arrived at the top of the ridge (about 5,320m). The first and second parties met, and the second party passed ahead. Soon after the sun came up and the landscape changed. After a rocky ridge, we arrived at a direct climbing spot on a snowy surface.

ガレ場の急登稜線を越えると、まもなく雪面へ — After crossing a steep ridge in a gully, we soon reached the snow surface.

Here we put on crampons and roped up in preparation for our push to the summit. The leading guide kick-stepped ahead and left tracks for those following behind. With the stunning mountain range in the background, we aimed for the summit step by step. K2 was now visible on our right!

After crossing a total of three crevasses, we finally reached the summit. The second team was there waiting for the first to arrive!

一歩一歩着実に頂上を目指す — Reaching the summit steadily, step by step.

果てしなく感じた頂上への登り　前方に先行したセカンド隊 — The seemingly endless climb to the summit. Second party ahead of us.

山頂付近より　ヒスパー・ムスターグ山脈の素晴らしい展望 — From near the summit-top, wonderfull view of the Hisper-Mustagh mountain

遂に、ミングリク･サール(6,050m)登頂！！！ — Summit of Mingrik Sar (6,050m)!

絶景を噛みしめます — Surrounded by spectacular scenery

As we continued, the hard, compacted snow had softened and made for an easier descent, but we couldn’t afford to let our guard down. We descended step by step. We could see B.C. below us, but it seemed far away.

After a nerve-wracking descent, complete with stumbling climbers and falling rocks, the last member returned to B.C. just as the sun was getting ready to set… It was a long haul, but everyone’s hard work paid off!

Day 8: B.C. (4,730m) to Arbob Paryen (3,900m)

The next morning, I woke up to the sound of yak calls. Continuing from the previous day, we started our descent under a clear blue sky. We retraced the same route as the upward journey.

ミングリク･サールB.C.の朝 — Morning at Minglik Sar B.C

アルバ・プリエン(3,900m)を目指す — Walking towards Arbob Paryen(3,900m)

On the way down to Shuw Jerab, we saw the west face of Shispare (7,611m) on our left.

シスパーレ(7,611m)西壁 — The west face of Shispare (7,611m)

We took a break at Chikor. The team also took some time to relax.

We safely passed through a zone of falling rocks and arrived at a campsite with reddish soil in the evening. We had entered an area below 4,000m in altitude, and the air suddenly felt thick and warm.

Day 9: Arbob Paryen (3,900m) to Past Furzin (3,550m)

Today’s agenda was to climb up from the campsite in the hollow valley terrain and head towards the core area. There were dangerous parts on the descent that were more difficult than the ascent, so there was always a sense of tension in the air.

パスト・フルズィン(3,550m)へ — To Past Fruzin(3,550m)

From Paryen Sar (3,850m) to Paryen Ben, and from there to the suspension bridge before Wuch Fruzin, we steadily descended with man-to-man support. As the lower part of the route came into view the route grew tougher both physically and mentally, but we all made it through safely.

緊張感のある下りが続く — The tension-filled descent continued

After that, we continued on the narrow cliff path to Past Furzin (3,550m).

パスト・フルズィン(3,550m)のキャンプ地 — The camp at Pat Furzin(3,550m)

Day 10: Past Furzin (3,550m) to Shimshal Village (3,100m)

After the summit day, the weather improved and we had a clear day for our final march. We patiently continued along the cliff path, and finally the view ahead of us began to open up. We arrived at our first day’s campsite, Ghar-e-Sar (3,670m). From here, we walked to the river at our own pace.

トレッキング最終日。シムシャール村(3,100m)へ！ — The last day of trekking. Heading for Shimshal Village (3,100m)

初日のキャンプ地ガーレ・サールに到着 — Arrival at Ghar-e-Sar, the camp site on the first day

And at last, we could see the village of Shimshal! After the cliff path, we went down to the riverbed. After having our final lunch at the hut, we walked along the flat path towards the village.

川のむこうはシムシャール村！ — The other side of the river is the village of Shimshal

Our Shimshal Pamir mountain trip seemed long but passed quickly. We arrived at the village, reluctant to leave the steep approach and the cold of the high-altitude camp. We were given hot water in a large bucket and were able to refresh both our body and mind.

コーラで乾杯の準備 — Get ready to toast with Coke!

The guides and porters who had looked after us visited us for dinner and we had a farewell party.

The ten-day trek seemed long, but it passed in an instant. It was not an easy mountain climb, but the view from the summit was exceptional, and the sense of achievement after all the hard work was great, making it a special experience that could never be had anywhere else, on any other route.

Photo & Text : Osamu KUSUNOKI

Visit : August 2024, Shimshal Pamir, Shimshal, Gilgit-Baltistan

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★★★★★

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Category : ◆ Gilgit-Baltistan > ◇ Mountain of Pakistan > - Shimshal
Tag : Yazghil Glacier , Shuwerth , Karakorum Trekking , Kuch , Minglik Sar , Shimshal , Ghar-e-sar , Shimshal Pamir , Peryen Sar , Shimshal Pamir Trekking , Past fruzin , Shimshal Village , Wuch fruzin , Yak , Shuw Jerab

25.10.2024 update

Shimshal Pamir & Summiting Minglik Sar (6,050m), Part 1

シュイズへラブで放牧されるヤクたち — Yaks grazing at Shuw Jerab

The following is a report on a journey to the 6,000m peak of Shimshal Pamir from late August to September 2024. Shimshal Pamir is known as “Karakoram’s no man’s land,” and is rarely visited by trekkers. I personally first visited in the summer of 2011, and since then I have returned to this place every year.

The area is a harsh wilderness where the Wakhi people graze their goats, sheep and yaks by moving from one pasture to another. In the past, they also made dairy products on the move, but this is no longer practiced. On the Shimshal Pamir expedition, you can get a glimpse into the summer pastoral life of the Wakhi people. In fact, just starting from Shimshal village and visiting this summer pasture is a strenuous trek, but the climb to the 6,000m peak that awaits beyond is a very satisfying route which provides a tremendous feeling of achievement.

>”Kuch”, a summer in Shimshal Pamir

Day 1: Shimshal Village (3,100m) to Ghar-e-Sar (3,670m)

The first day started in Shimshal village, as we headed towards the Ghar-e-Sar (3,670m). We crossed a small suspension bridge (Michael Bridge) and walked straight along the Shimshal River with the end moraine of the Yazghil glacier in sight. Although the path is flat, there are some difficult sections due to the large stones along the riverbank. The river water level was high at this time, and the yaks were given ropes from the other side of the river to pull them across.

ヤクに乗って移動することもできます。「ヤク・サファリ」と呼ばれています。 — Yak rides are also available. It is known as a ‘yak safari’

ヤズギール氷河のエンドモレーンを眼前に望みムシャール川沿いを直進 — Walk straight ahead along the Shimshal river with the end moraine of the Yazghil glacier in sight

We crossed the river at the bridge at the point where the Shimshal and its tributary, the Pamir Tang, meet, and had lunch at the hut beyond. After this began the steep climb up. It still being the first day, our legs and feet hadn’t quite gotten used to the climb yet.

Gradually, the angle from which we looked down at Yazghil glacier changed, and after a while we reached a campsite with a nice view. As the sun set, we could see the village of Shimshal in the evening.

Day 2: Ghar-e-Sar (3,670m) to Peryen Sar (3,850m)

谷を見下ろしながら歩く — Walking, overlooking the valley

From here, we walked on cliffs and the somewhat dangerous parts of the landslide zone. The tense climb made us feel even more fatigued. Eventually, after descending a steep valley, the campsite at Past Furzin (3,550m) came into view. Further along the cliff path, we reached Wuch Furzin (3,365m), where we took lunch.

After crossing the suspension bridge to the other side of the river, we made a perilous trek to Prien-e-Ben (3,596m). The route was nerve-wracking, but we made it safely to a point overlooking the valley.

吊り橋をわたり対岸へ — Cross the suspension bridge to the other side of the river

プリエン・ベンを見下ろす展望地から、右上のコル(パスト・ダルワザ)までジグザグに急斜面を登る先行ポーター組を眺める — View of porters ahead of us zigzagging up the steep slope

Finally, the treacherous ascent with an elevation difference of about 320m lay before us. To prevent slipping, we climbed step by step, one by one, accompanied by the locals.

標高差約320mの登り — An ascent with a 320m height difference from top to bottom

After a successful ascent, the path led to Past Darwaza (Lower Gate), which featured a gate made of stone. Continuing up the stone and wooden steps, using our hands, we reached the Wuch Darwaza (Upper Gate). We arrived at Prien-e-Sar (3,850m), where we stayed overnight. We had successfully crossed the crux of the approach. The peak of the Minglik Sar was now visible ahead.

パスト・ダルワザ(下の門) — Past Darwaza (Lower Gate)

プリエン・サールのキャンプ地　左奥にはミングリク・サール(6,050m)の頂上がみえる — Peryen Sar campsite. The peak of Minglik Sar (6,050m) can be seen at the far left

Day 3: Peryen Sar (3,850m) to Shuw Jerab (4,350m)

Today, we set our sights on Shuw-Jerab. In the morning, White Horn (6,400m, left) and Distaghil Sar (7,885m) were shining in the sunlight.

朝日に輝くディスタギル・サール(7,885m)とディスタギル・サール(7,885m 影がついている奥の峰) — Distant view of Distaghil Sar (7,885m/left)

Unlike yesterday’s route, today’s was far more wide and open. We continued to Arbab Prien (the campsite on the way back) and crossed the confluence of the Shuw-Jerab and Ganji-Dor rivers.

川の合流地点を目指す — Head to the confluence of the Shuw-Jerab and Ganji-Dor rivers

We had lunch at a place near a willow tree. Continuing along the Shuw Jerab river, we came across some yaks being herded as we approached the summer village. Shuw Jerab is a summer village and pasture where goats, sheep and yaks brought up from Shimshal village spend the summer grazing.

チコールでパスタランチ — Our mountain chef, Noor Khan, preparing a pasta lunch

Day 4: Stay at Shuw Jerab (4,350m)

Today was our day off. We experienced the summer life of the Wakhi people in the Pamirs, including milking yaks and visiting their summer residences. I noted that, compared to goats and sheep, yaks have a certain impressive aura about them.

家畜とともに生きるワヒ族の暮らしを見学 — The lives of the Wakhi people who live with livestock

After that, we hiked to Guruchinwashuk-Sam (4,600m) on the neighboring hill for altitude acclimatization. This was an ascent of 250m. It also served as a practice run for the exposed rock zones which we would be climbing on the day we head to the summit.

グルチンワシュク・サムの丘にて — Guruchinwashuk-Sam (4,600m)

Day 5: Shuw Jerab (4,350m) to Minglik Sar B.C. (4,730m)

It took about 3 to 4 hours to get to Minglik Sar B.C. On the way, we passed Minglik Sar on our left. Depending on the angle, it looks like a gently sloping mountain, and at its foot are two lakes, Zak Zoi and Lup Zoi. This time, we set up camp at B.C. along Zak Zoi.

ザック・ゾーイ沿いにB.C.を設置 — B.C. set up on the shore of Zak Zoi

The weather forecast said it would improve from the next day, so we decided to take another day to get used to the altitude. Meanwhile, we cooked the sheep we had bought in Shuwerth for 40,000 rupees and enjoyed it alongside some Japanese curry.

Day 6: Stay at Minglik Sar B.C. (4,730m)

In the evening it started to snow, and the base camp was transformed into a winter wonderland. It also became very cold—the temperature dropped below freezing. I thought we wouldn’t be able to make any progress, but the snow stopped, so we went on a high altitude acclimatization trek, which also gave us a chance to inspect the climbing route. The sun came out and we could see that the weather was gradually improving. The snow on the ground was also melting.

高所順応トレッキングに出発！ — Trekking to acclimatize to the altitude.

高所順応途中(約4,000m)にB.C.方面を振り返る。 — Looking at B.C. at altitude of 4,000m。

In the afternoon, we checked our equipment and relaxed. Those who wanted to move around more visited the summer settlement of Shuwelth.

ウスユキソウ属の花も逞しく咲いている — Flowers of the genus Leontopodium

B.C.(4,730m)から望んだミングリク・サール(6,050m) — Mingliq Sar (6,050m) viewed from B.C.

We can clearly see Minglik Sar, and our expectations rise.
To be continued in the second part…

Photo & Text : Osamu KUSUNOKI

Visit : Aug-Sep 2024, Shimshal Pamir, Shimshal, Gilgit-Baltistan

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Category : ◆ Gilgit-Baltistan > - Shimshal
Tag : Shimshal Pamir , Past fruzin , Shimshal Pamir Trekking , Wuch fruzin , Yak , Shuw Jerab , Yazghil Glacier , Shuwerth , Karakorum Trekking , Minglik Sar , Shimhsla village , Kuch , Ghar-e-sar , Shimshal , Peryen Sar

20.08.2024 update

Kaghan Valley ; Himalayan Bird Watching in Summer

The best places to go birding and see Himalayan birds in Pakistan are the Margalla Hills in winter and the Kaghan Valley in summer. Birds that have spent the winter in the Margalla Hills, the Punjab Plains, and even in places as far away as southern India and Sri Lanka, come to the Kaghan Valley around May to breed and spend the summer. They reside in the valley’s moist temperate Himalayan forests (comprised mostly of evergreen conifers with some deciduous trees), which span an area of around 2,000~2,800 m.

The following is a record of my birding experience in the Kaghan Valley in late May. Many places in the Kaghan Valley, including Narang, have undergone development to accommodate domestic tourists (if I am to be honest, overtourism has left them in a terrible state), and birdwatchers are advised to avoid visiting during peak season or on weekends.

We walked along the slopes of a coniferous forest with giant pine trees and explored the streams and cultivated areas. During this visit, in addition to birds, we were able to observe two species of flying squirrels (the Kashmir flying squirrel and the red giant flying squirrel), as well as a rare species of Kashmir langur.

Here are some of the birds we encountered during our three days and two nights of birding.

This is a species I have encountered many times. The great barbet is widely distributed in Southeast Asia and South Asia, but is found only in limited areas in Pakistan, such as the Kaghan Valley and Murree. Being of 32~35 cm in length, it is the largest bird in the barbet family.

A verditer flycatcher (male). This summer bird is easy to observe as it often perches on top of tall trees.

Yellow-billed blue magpie are omnivores and can be encountered in a variety of situations. This family of corvids can be seen year-round in the Himalayan foothills.

A Himalayan bulbul. This is a species of bulbul found year-round in the area from Swat Valley to Chitral, and from Margalla Hills to Kaghan Valley.

A streaked laughingthrush. This bird is found year-round in northern Pakistan and could be observed daily in the Kaghan Valley.

A grey bushchat (male). This species makes short migrations (between 1900 m~3000 m) in the Himalayas and can be seen everywhere in the Kaghan Valley in summer. Females are buff (cream to light brown) in color.

A russet sparrow (male). This species seems to be seen year-round in the Kaghan Valley, but also migrates to the Punjab region in winter.

A blue-capped rock thrush (breeding male). A summer bird in northern Pakistan. They migrate to southern India in winter. It would be great to get a picture of the breeding males!

A lemon-rumped warbler. This bird makes short winter and summer migrations in the Himalayan foothills.

A green-backed tit breeding in a hole in a large dead pine tree. They can be seen year-round, but some migrate down to the Margalla Hills in winter.

A western crowned warbler, a summer bird of northern Pakistan that migrates to peninsular India for the winter.

A rufous-bellied niltava. This summer bird is observed in limited areas such as Murree and Kaghan Valley.

A chestnut-bellied nuthatch. A deciduous forest bird that is seen year-round in limited areas of Pakistan such as Murree and the Kaghan Valley.

A long-tailed minivet (male). Migrates to the foothills of the Himalayas in summer and along the Indus system to the central Punjab Plain in winter. Females have gray backs and yellow bellies.

An Indian blue robin (male). A summer bird of the temperate Himalayan forests. Its beautiful chirping echoed in the forest while we were observing it. In winter, it migrates to peninsular India and Sri Lanka, where it can be seen not only in forests but also in tea plantations.

A rock bunting, a summer bird of northern Pakistan that migrates to the Punjab plains and northern Balochistan in winter.

A black-and-yellow grosbeak (male). Found year-round in temperate Himalayan forests.。

A Himalayan bluetail. This summer bird of northern Pakistan migrates to the Himalayan foothills in winter. It used to be treated as a subspecies of the red-flanked bluetail, but due to differences in migration distance and the darker blue coloration of the adult male, it became an independent species.

The spot-winged tit or black-crested tit, a bird found year-round in the Himalayan coniferous forest zone, used to be treated independently as a species, but is now considered a subspecies of the coal tit.

A Himalayan woodpecker (male). This woodpecker is found year-round in the Himalayan forests of northern Pakistan.

Eurasian jackdaws observed from the parking lot of the Balakot restaurant where we had lunch. Their white eyes are very distinctive. We were also able to observe an Asian paradise-flycatcher in Balakot.

On a related note, I would like to share with you some of the other wildlife we encountered besides birds. My encounter with a rare Kashmir langur was so engrossing that I briefly forgot to keep looking for birds. At night, we observed two species of flying squirrels. Thanks to these activities, we had a very busy three days from early morning to midnight.

This animal is listed as endangered by the ICUN due to habitat loss. It is a member of the langur family, which is difficult to encounter due to its large migratory distance.

Flying squirrels start their activities at night, when they are no longer targeted by birds of prey, and we got the chance to observe two species, the red giant flying squirrel and the Kashmir flying squirrel, over the course of two evenings.

Finally, a photo of some other group members who enjoyed birding together. The birder population in Pakistan seems to be increasing!

Photo & Text : Mariko SAWADA

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Category : - Kaghan valley > ◇ Birds of Pakistan
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20.07.2024 update

Over the Khyber Pass

The Khyber Pass is located between Peshawar and the border with Afghanistan. Since ancient times, it has been an important pass on the trade route between the Central Asian and Indian cultural regions. The mountain where the pass is located is called Spin Ghar (in the Pashto language) and was crossed by Alexander the Great’s army in the 4th century B.C., as well as by Xuanzang in the 7th century. During the Mughal period, it developed as part of the Grand Trunk Road, the main road from Agra, India to Kabul, Afghanistan. In modern times, it was a battlefield in the Afghan War during the British colonial period. After independence, it became an autonomous region of the Pashto tribe called the Federally Administered Tribal Areas (FATA), but that system was abolished in 2018. Foreigners visiting the area must have prior permission and be accompanied by security. When tourists talk about going to the Khyber Pass, it generally means visiting the area from the Khyber gate to the Michini check post.

Bab-e-Khyber and Jamrud Fort

This monumental gate was built in 1963 and is located 18 km from the center of Peshawar city. There is a small park next to the gate where the history of the Khyber Pass is inscribed on a stone tablet. Khyber Gate also appears on the Pakistani 10-rupee bill.

Just past the Khyber Gate, on the right, is Jamrud Fort. It was built by the Sikhs in 1823 on top of an old fort. General Hari Singh Nalwa, a hero of the Sikhs, was killed and buried at Jamrud Fort while fighting Afghans. The fort is manned by the Pakistani army and entry is not allowed.

A camel milk vendor from Punjab walking through Khyber Gate

Until 2007, there was a large Afghan refugee camp (Kacha Garhi refugee camp) near the Khyber gate; many refugees came and went through this gate from the Soviet invasion in 1979 until the end of the Afghanistan war.

Khyber Pass Viewpoint

The photo of the Khyber Pass shown in the guidebook features a view looking back toward Peshawar from the road on the way to the border. The road is now newly widened and is lined with transport trucks coming and going from the border, but it must have once provided a dramatic sight of the Gandhara Plain spread out in front of the caravans coming from Afghanistan.

Shagai Fort

The fortress was built by the British in the 1920s to monitor the Khyber Pass route. It is currently manned and monitored by the Pakistani Army. On the other side of the fort there is a new monument and a lookout tower.

Ali Masjid

This is the narrowest part of the Khyber Pass road, flanked by mountains on both sides. It was originally so narrow that two loaded camels could just barely pass each other. Because of its strategic importance, it was the site of fierce battles in past wars. The road has been gradually widened, but even today, the lanes are separated, with the lane heading toward Peshawar being built on a cliff.

The small Ali Masjid (a mosque), as well as a madrasa can be found along the road. The Ali Masjid Fort, where the Pakistani army is stationed, is located on top of the hill.

The Ali Masjid mosque along the road. A larger mosque is currently under construction.

Ali Masjid Fort overlooking the narrow road

Palatial Residence (Fort) of Ayub Afridi

Ayub Afridi is a well-known drug lord and tribal politician, known for the many interesting stories about his contacts with the United States, among other topics. Along the road is a wall of mansions with more than 100 rooms.

Sphola Stupa

The stupa dates back to the 2nd-3rd century Kushan period and is built on a three-tiered platform. Excavations in the early 20th century unearthed a Buddha statue, and as of 2024, the base of the temple is being restored. It is the only Gandhara Buddhist site in the Khyber Pass area.

Emblem of the Military Corps

The troops of various time periods who passed through the area carved their military emblems into the rock face as a commemoration of their passage.

Khyber Railway

There was a time when a steam locomotive operated once a month for tourists between Peshawar and Landi Kotal. The Khyber railway has a long history, having opened in 1926 during British rule era for the purpose of transporting military supplies. The railway runs from Peshawar to Landi Kotal, a distance of 40 km with a height difference of 600 m, crossing 34 tunnels and 92 railway bridges.

The area was devastated by heavy rains and flooding in 2006, and there is absolutely no hope of restoration. Currently, only the remains of damaged tracks, tunnels, steel bridges, and stations can be seen.

A preserved steam locomotive in Peshawar

Landi Kotal

The last town on the Pakistani side is Landi Kotal. Stores are spread out over an even lower level of the town’s main street. It was once known for its smuggled goods bazaar which dealt in arms and drugs. Today, there is still a vibrant market.

Landi Kotal people cheerfully talking to tourists

Michini Check Post

The last point on the Pakistan side that can be visited without an Afghanistan visa is the Michini Check Post, which overlooks the border town of Torkham. The border town of Torkham is 5 km downhill from here. The rocky mountains across the border are numbered from 1 to 3, and the border line between the two countries is the point where these lines are connected.

The Michini Check Post has a viewpoint where tourists can enter. From the viewpoint, there is an old building called the Taimoor Fort or Tamerlane Fort, which according to legend was used as a prison during Timur’s invasion of India.

Torkham Border

Approaching the border there is a dry port and an immigration control building. As of 2024, the Torkham border is the only open border between Pakistan and Afghanistan.

Porters carrying luggage and money changers waiting at the border

Corridor between Pakistan and Afghanistan

The border with Afghanistan is connected by a long corridor, and from there it is 230 km to Kabul, which takes about 6 hours by car.

Photo & Text : Mariko SAWADA

*Contact us, Indus Caravan for more information or to make arrangements for visiting Khyber Pass, Border Crossing and Afghanistan. >> Our Afghanistan tour .

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Category : - Peshawar / Khyber Pass > ◆Khyber Pakhtunkhwa > Uncategorized
Tag : Afghanistan , Afghanistan tour , Afghanitan travel , Peshawar , Tour operator in Afghanistan , Khyber Gate , Travel company in Afghanistan , Michini Check post , Khyber Pass , Border crossing to Afghanistan , Shagai Fort , Torkham Border , Ali Masjid , Sphora Stupa , Landi Kotal , Khyber Pass excursion , Torkham , Permits for Khyber Pass

29.06.2024 update

Re-discovering Afghanistan：Bamiyan Valley

“Bamiyan? There are no more big Buddha statues there, right?”

In March 2001, two huge Buddha statues, one 55 meters and the other 38 meters high, were cruelly destroyed by the Taliban of the time. It was an eye-opening event that made the world aware of the Taliban and the situation in Afghanistan at that time.

Though the Great Buddha has been lost and many of the caves destroyed, the valley of Bamiyan has much more to offer than that. Nowadays, the bazaar has expanded, more hotels have been built, and Bamiyan now attracts domestic tourists from Kabul and other urban areas on weekends as well as foreign tourists. Those who knew the old Bamiyan will be surprised at its changes.

There are two routes from the capital Kabul to Bamiyan. One is the so-called ”northbound route over the Shibar Pass“ and the other is the ”southbound route over the Hajigak Pass“. Both routes lead to the Shahr-i-Zohak, which stands in front of the checkpoint at the entrance to the Bamiyan Valley.

Shahr-i-Zohak

Shahr-i-Zohak is the remains of a fortress located at the confluence of the Bamiyan and Kalu Rivers, 17 kilometers east of the town of Bamiyan. The present ruins of the fort are said to date back to the reign of the Shansabani kings in the 12th century (during the Genghis Khan invasion), but in fact it was used as a natural fortress from around the 6th century. It is said that remains from the Buddhist period were also found. It was also used in modern warfare during the civil war. In the evening sun, Shahr-i-Zohak glows red, giving it the nickname ”Red City.“ From the top of the fort, you can see the beautiful valley along the Kar River.

Passing Shahr-i-Zohak, you can continue to Bamiyan. On your left, you will see the ruins of an old caravanserai, followed by the village of the Hazara people. Soon you will see a group of caves ahead. These are the Bamiyan Caves.

Bamiyan Caves

The Bamiyan Caves are comprised of approximately 750 caves built over a length of 1,300 m on the northern cliffs of the Bamiyan Valley. Located on the east and west sides of the caves are the Western Buddha (55 m high) and Eastern Buddha (38 m high), both of which were destroyed by the Taliban in 2001. In 2003, the site was registered as a UNESCO World Heritage Site as the ”Cultural Landscape and Archaeological Remains of the Bamiyan Valley“. In the past, UNESCO and archaeologists from various countries were working to restore and preserve the site, but conservation work has been suspended since the new Taliban regime came to power.

As of 2024, visitors can walk from the West Buddha to the East Buddha and climb the stairs to the interior of the East Buddha. The caves with remaining murals are often locked to protect them from destruction by local tourists.

Part of the Buddha statue that was blown up and collapsed in March 2001

Mural paintings remaining on the terrace of the East Buddha

As you go up inside the East Buddha, you can see a view of the Bamiyan Valley from the terraced caves and the terrace near where the head of the Buddha used to be. The area between the Bamiyan Caves and the bazaar has been preserved without development as a UNESCO Scenic Area, but after the new Taliban regime, this has not been followed and new gas stations and stores have begun to be built.

Bamiyan Valley seen from the terrace of the East Buddha niche

The large hill at the edge of town is Shahr-i-Gholghola.

Shahr-i-Gholghola

Shahr-i-Gholghola is the ruins of a fort, which was also known as the ”City of Screams“. 12th century Bamiyan was a prosperous city of the Shansabani dynasty, the successor to the Ghurid dynasty, but it was turned into a ghost town after Genghis Khan’s army attacked the city in 1221. The screams of those slaughtered at that time were the reason for the fort’s name. Although part of the ruins have been renovated and renewed with international aid, some people say that it has been cleaned up too much and was more impressive in the past. From the top of the fort, you can enjoy a panoramic view of the Bamiyan Valley.

In addition to the famous Bamiyan Caves, there are two other cave complexes in Bamiyan: the Foladi Caves and the Kakrak Caves. Both caves are located by the river and are accessible by a short walk. Tourists who visited here before the Soviet invasion used to visit the Kakrak Caves in the evening and call the standing Buddha statue “Sunset Buddha,” because of the view when the setting sun shone on it.

Foladi Caves

This is a group of about 50 caves built along the Foladi River, which runs along the west side of the Bamiyan Valley. Although the caves are damaged because villagers continue to use them as livestock pens and dwellings, ceiling decorations such as those of the Laternendecke can still be seen. It is a peaceful place where visitors can see glimpses of village life.

People have used the grottoes as livestock pens and dwellings.

Kakrak Caves

A group of caves built along the Kakrak River, which runs along the eastern side of the Valley. These caves are the site of the famous red-toned mural paintings that are kept in the Guimet Museum in France and the Kabul Museum. There was a 6.4-meter-high standing Buddha statue, but it was destroyed by the former Taliban regime in 2001, along with two Great Buddha statues. The ruins of an Islamic watchtower can be seen on top of the caves. Although nothing remains, visitors can enjoy a typical view of Bamiyan Valley while walking through the farmland.

A wall niche that once housed a standing Buddha, destroyed by the Taliban in 2001 along with two Great Buddha

Dragon Valley

The valley is located 9 km southwest of Bamiyan. According to legend, when a village girl was about to be sacrificed to a dragon, a brave man (Hazrat Ali) confronted the dragon and cut it in two. The dragon cried tears of regret. The dragon’s split back is the cleft in the rock, and the ”tears” still flow as a mineral spring. After the civil war, this valley, which had been empty, has grown into a new residential area.

The place that corresponds to the “dragon’s back

At the bottom is “Tears of the Dragon”, a mineral spring gushing out

This has been a brief introduction to the highlights of the Bamiyan Valley, but since the topic of our discussion is Afghanistan, some of you may be wondering whether there are still any remnants from the civil war. In Bamiyan and the surrounding area, mine clearing began at an early stage. For a while after the civil war, tanks were seen here and there on the road from Kabul to Bamiyan and in the valley, but they are long gone now.

This is surprising, isn’t it? It was painted by an Iranian artist.

Remaining self-propelled anti-aircraft gun on the Shibar Pass

Perhaps the best-preserved tank in the vicinity of Bamiyan is the one on top of Shibar Pass.
Here we have an everyday scene from the bazaar in Bamiyan.

Bamiyan is famous for growing potatoes. Walking around the village, you will encounter many people.

A father and kids met in a potato field in Kakrak

The valley of Bamiyan is photogenic and inspiring enough just for its scenery surrounded by the Hindu Kush mountains and the seasonal life of the Hazara people.

Photo & text : Mariko SAWADA

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Category : ◆Afghanistan > - Bamiyan & around
Tag : Kakrak Caves , Dragon Valley , Bamiyan , Afghanistan Travel Blog , Indus Caravan , Afghanistan Guide , Saiyu Travel , Afghanistan tour operator , Silkroad Bamiyan , Afghanistan , Hotel Silkroad Bamiyan , Shahr-i-Zohak , Bamiyan valley , Bamiyan Caves , Bamiyan buddha , Shahr-i-Gholghola , Foladi Caves

11.06.2024 update

The Joshi Spring Festival: A Kalash Ritual

The Joshi Festival is held at the end of the long winter to celebrate the arrival of spring. Locals dress up in new clothes made during the winter and pray for the safety of livestock going out to pasture in the summer after the festival. The festival also serves as a place where young men and women can meet.

It has been a while since I last attended the Joshi festival. In the past few years, Pakistan’s frontier has been experiencing overtourism, with tourists from not only Europe and the United States but also Thailand, Malaysia, and other Southeast Asian countries now flocking to the area. In contrast, the Kalash Valley is dominated by Western tourists.

I was surprised to see the changes in the Chilam Joshi Festival via photos which recent Pakistani tourists upload on social media—for those who knew Kalash in the past, it may be an unfortunate sight to behold. I would like to share with you some of the rituals of the Joshi Festival that I experienced in the spring of 2024. The names, spellings, etc., were provided by the local people who guided me, and may differ from those found in official literature on the matter: I am merely presenting them as I saw and heard them in the field.

To the Kalash Valley

Although the suspension bridge across the Kunar River has been replaced by a concrete bridge, the traditional Ayun “villagescape” remains. Continuing on the road, there is a place where you can see the highest peak of Hindu Kush, Tirich Mir (7,708m), and if you keep going, you will drive along the river off-road with some overhanging cliffs. Then, starting from a suspension bridge, the road leads to the Bumburet valley on the left and the Rumbur valley on the right.

The Joshi festival of Kalash includes several rituals.

Picking Bisha Flowers (Pushen Parik)

Children go into the mountains to pick bisha flowers for temple decorations and, in the case of the Bumburet valley, for the Chirik Pipi ceremony. The bisha is a member of the bean family Piptanthus Nepalensis, and blooms earlier than other flowers. For the Kalash people, it is considered the flower that heralds the arrival of spring.

Girl heading home after picking bisha flowers

Temple Decorations (Pushi Behak)

Decorating a house or temple with bisha flowers is called pushi behak. In the Rumbur Valley, people were gathering flowers until evening, and at around 8:00 p.m., children gathered together until the start of the decorating ceremony. Around 9:00 p.m., someone banged a drum and the children all began to dance. After about 30 minutes of dancing, the children moved to their sleeping places. Early in the morning around 3:00 a.m., children carrying bisha flowers amd walnut branches started walking to the Temple of Jestak Han. At the entrance of the temple, last year’s flowers were removed and everyone decorated the temple with new flowers and walnut branches. After the outside was finished, they went inside to the altars of the four clans of the village, situated in the corner of the temple. One child went up as a representative, took down the old flowers, and decorated the altars with new ones. Then they went out to the square and danced for about half an hour.

Children heading to the Temple with bisha flowers and walnut branches

Women adorn the outer walls of the Temple of Jestak Han. Jestak is the goddess of family life, family, and marriage; the residence in which this goddess lives is called Jestak Han.

Inside the Temple of Jestak Han. When last year’s flowers are taken down, the altars of the village’s four clans are revealed

Altars covered with new bisha flowers and walnut branches

Baby Purification Ceremony (Gul Parik) in the Rumbur Valley

Gul Parik in the Rumbur Valley is performed on babies born during the period between festivals. For the Gul Parik ceremony performed during the Joshi festival, this includes babies born between the Chaumos festival in December and the Joshi festival in May. The mother and baby are considered “impure” before this ceremony, and Gul Parik purifies them both, while also acting as a prayer for the health of the baby.

The man who performs the ceremony purifies himself and the place where he bakes the ceremonial bread. He makes the sacred walnut bread from special flour that has been purified and prepared for this ceremony, using similarly purified tools. At least five pieces of bread are baked for the men and five for the women (each with a different flour), and about twenty pieces are baked, including those to be served.

Purified flour, walnuts and rock salt prepared for baking sacred bread for women and men

After the sacred walnut bread is baked, the mother and baby appear in the temple and the ceremony begins.

It was an amazing experience to be in such a divine space and to witness the unique “world” of Kalash prayer.

Milk Ceremony (Chirik Pipi)

The Chirik Pipi in the Bumburet valley in the morning, girls gather with milk containers and bisha flowers collected the day before. When the ceremony begins, all the children and ladies go to the sacred livestock shed. According to the villagers, this is sacred goat’s milk that has been stored since May 1^st. It is then given out to the women. Normally, the Chirik Pipi song (flower song) is sung here, but I did not get the chance to hear it. There are not one but several livestock sheds, and we visited two of them. Afterwards, we witnessed a beautiful scene of villagers dancing with the mountains in the background.

Kalash people gather to sing and dance before the ceremony

Children gathered with milk containers in hand

Distribution of milk from purified livestock. Chirik Pipi Ceremony

Women coming out of a livestock shed decorated with bisha flowers after receiving milk

Baby Purification Ceremony (Gul Parik) in Bumburet Valley

The Gul Parik in Bumburet is a different style of ceremony from that in Rumbur. All babies and mothers born since last year’s Joshi festival are purified, and prayers are made for the health of the babies. (There are actually several purification ceremonies—this is the final stage of the purification.)

A basket of walnuts and dried mulberries is delivered from the house where the baby is born to the village center. When signaled, the women of the village and the mothers and babies who are to undergo the ritual move to the area near the livestock shed. Then, a man from the village who has been assigned to perform the ritual throws milk at the gathered women and babies to purify them.

After the ceremony, the women gather again in the center of village, where baskets of walnuts and mulberries are distributed to everyone, including the tourists! Then, everyone returns to their homes to prepare for the “small Joshi (festival)” of Bumburet to be held on the same day.

Carry a basket of walnuts and dried mulberries. In some villages, it may be cheese

Mother and baby on their way to the purification ceremony

The man (chir histau) on the roof purifies the women and their babies with milk. This ritual is called Chirhistic

Walnuts and mulberries being distributed. The dog in the photo stayed with them throughout the ceremony. It seems that the people of Kalash and their dogs are very closely connected

Joshi Festival in the Rumbur Valley

After a series of ceremonies, the small Joshi festival (Satak Joshi) and the big Joshi festival (Gonna Joshi) are held. The festival is held in a covered venue and attracts a large number of tourists.

The small Joshi consists of repeated drumming, singing, and dancing, including Cha (a fast tempo song), Dushak (a slow tempo song), and the more complex Dalaija-i-lak, while the big Joshi includes a ceremonial performance at the end.

Kalash songs consist of drumming and singing, with limited melodic repetition. The lyrics are said to vary from ritualistic, to those touching on the mythology and history of Kalash, to those about love, and so on. The basic purpose of this music is to pray for a good harvest of milk and for the Kalash people to reaffirm their common identity.

At the end of the Joshi Festival, the special songs “Gandori” and “Daginai” are performed.

”Gandori” Both women and men hold walnut branches in their hands and wait for the moment to throw them

Daginai is a song that concludes the Joshi. It is a tragic love song, sung in a Cha melody. During the song, people dance in a chain connected by a string or cloth (originally woven from willow branches). It is said that if this chain breaks, it will bring misfortune, so everyone desperately grips the string. At the end, the sound of the drums suddenly stops, and all throw this cloth at once, ending the Joshi.

Lyrics of “Daginai.” (From article of “Kalash Symphony ‘Joshi’,” by Reiko Kojima, published by National Museum of Ethnology Japan in 1991)

Daginai, o’er the great valley
Some moons before the fest of Uchal, to the mountain pasture I took
O Daginai, O Daginai
With white-hilt blade, my bare stomach pierc’d
O Daginai

The background of this song is a tragic love story that is familiar to all Kalash people.

Once upon a time, a man fell in love with his wife’s sister.

Overwhelmed by jealousy, the wife killed her sister using snake poison, all while her husband was out on the pasture.

By the time he returned, the snake’s poison had already turned his lover yellow as a bisha flower; no life remained in her body.

In the throes of his sorrow, he sang the song “Daginai” and threw himself belly-first upon a blade, ending his life.

The man and his love were placed in separate coffins to rest, but when the next morning came, they were found together, sleeping peacefully beside each other.

Stunned by this, the village people separated them, returning them to their proper places. The next day, however, the couple’s bodies were found reunited in the same coffin once again.

So strong was their love, that not even death could part them.

The Joshi Festival is also significant because it acts as a meeting place for men and women. Traditionally, after the Joshi Festival, people go to their summer pastures, meaning the Uchaw Festival in late August (which is held after they return) is where the romance really happens. During the Uchaw Festival, the same stage as the Joshi is used, but this time only young men and women dance at night—in the hopes of finding a partner.

A gentleman who has been attending the Kalash Spring Festival for more than 25 years told me that although the Kalash costumes and the lifestyle of the young people have changed, the rituals are still the same as they were 25 years ago.

Photo & Text: Mariko SAWADA

Reference :”Kalash Symphony ‘Joshi’,” by Reiko Kojima, published by National Museum of Ethnology Japan in 1991)

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Category : - Kalash Valley > ◆Khyber Pakhtunkhwa
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20.05.2024 update

Re-discovering Afghanistan: Band-e Amir

Band-e Amir is a group of lakes located 75 km west of Bamiyan at an altitude of approximately 3,000 meters. Band-e Amir is so beautiful that it is often referred to as the ”Pearl of the Desert,” and is the most picturesque site in Afghanistan, which has many spectacular views.

The road from Bamiyan to Band-e Amir crosses the beautiful valleys and passes of Shahidan. In summer, the road offers spectacular views of the green meadows, which feature beautiful alpine vegetation and pastures. The road before the lake is now paved, making it much easier to access.

Departing from Bamiyan, shortly after passing the checkpoint for the Kotal Aqrabat Pass, a watchtower dating back to the Islamic period can be seen in front of you. The watchtowers, dating back to the Ghurid dynasty in the 12th century, remain along the roads around Bamiyan.

As you ascend the Shahidan pass, you will see the snow-capped mountains of the Hindu Kush, smooth green meadows, and grazing livestock.

Healthy goats and sheep blessed with abundant water and grass!

Ruins of medieval buildings Qala-i-Shahidahn

Ruins of a medieval castle (fortress) in the village of Shahidan. It is a proof that people have been passing through the area as part of the “Silk Road” for a long time. There is also a small bazaar.

There was also a school, the Hazara girls were just heading to class.

From Shahidan, drive along a scenic road through Shebartu and Qarghanatu, and finally enter the road to Band-e Amir. A large gate has recently been built. From here, the road is unpaved.

Driving slowly along the dirt road, you will see a beautiful lake in front of you. This is the first view of Band-e Amir. This is part of Band-e Zulfiqar. You will be surprised at how beautiful the color blue can be as it appears in the midst of the desolate landscape.

The ticket office is just ahead, and further along the road, the viewpoint of the main lake, Band-e Haibat, appears.

Band-e Haibat has a first and second parking lot (and a third on weekends…), accommodations, chaikhana, and even an amusement park of sorts. Since the new Taliban regime, the number of tourists from urban areas (especially Pashtuns) who never used to come to this area has increased, and the area has become so crowded that if you can choose the day of your visit, you should avoid the weekend.

For domestic tourists, boat rides are one of the must-do activities when visiting Bande Amir.

This is the 12-meter-high natural dam at Band-e Haibat. The wall (a natural dam) separating the lakes of Band-e Amir is composed of a calcium carbonate called travertine. Mineral-rich water seeping through faults and fissures in the rocky terrain has deposited layers of travertine that have been solidified over time, creating this natural dam.

This is a fish from Band-e Haibat, though we’re not sure of the species. Band-e Haibat is the deepest of the six lakes, about 150 meters deep, according to a survey by a New Zealand diving team.

There are a total of six lakes in Band-e Amir. Of these, Band-e Qambar is almost dry.

Band-e Zulfiqar 　(Lake of the sword of Ali)

Band-e Haibat 　(Lake of grandiose)

Band-e Gholaman　(Lake of the slaves)

Band-e Qambar　(Lake of Caliph Ali’s slave)

Band-e Panir 　(Lake of cheese)

Band-e Pudina 　(Lake of wild mint)

here is a shrine on the banks of Band-e Haibat that is considered sacred as the place where Hazrat Ali spent the night, and people have been making pilgrimages to the lake for a long time. In the past few years, the area has been transformed from a pilgrimage site to a major tourist destination.

Natural dam between Band-e Haibat and Band-e Panir

Natural dam (travertine deposits) between Band-e Haibat (left), Band-e Paneer (right), and Band-e Pudina (top center right).

This photo shows Band-e Paneer and Band-e Pudina about 10 years ago. Now the topography seems to have changed a bit. Also, facilities for tourists have been built.

A boardwalk built between Band-e Paneer and Band-e Pudina. It continues to Band-e Zulfiqar

Picnic huts built around Bande Paneer. For domestic tourists, having a picnic in Band-e Amir is like a dream come true.

The truly beautiful Band-e Amir has become a major tourist attraction—one that is very crowded on weekends. However, we are very concerned about the water pollution caused by the garbage left by domestic tourists and the washing the leftover food.

By the way, on the way to Band-e Amir, you may encounter some very beautiful sights, such as the local Hazara people on the move.

A Hazara family traveling on donkeys. The red color stands out in the desolate landscape.

We hope you enjoyed this showcase of the spectacular Band-e Amir and the Hazara people who live there. Afghanistan is always undergoing great changes, but we hope that all the ethnic groups living in Afghanistan can live in peace.

Photo & text : Mariko SAWADA

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Category : ◆Afghanistan > - Bamiyan & around
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08.04.2024 update

Butkara I – Gandhara Site of the Swat Valley

Butkara I is an archaeological site in the Swat Valley, which was one of the centers of Gandhara. It is known for its main stupa, which dates back to the 3rd century B.C. to King Ashoka of the Maurya Empire, and for the 272 votive stupas that surround it. Butkara I has not only a group of stupas, but also a monastery and other buildings—though that part has not yet been excavated, and houses have already been built on top of it.

The site was excavated between 1956 and 1962 by the Italian Archaeological Mission and the Department of Archaeology of the Government of Pakistan. The site dates back to the 3rd century B.C. during the Maurya Empire and is believed to have been in use until around the 11th century A.D.

The main stupa, with its circular Sanchi-shaped base, was enlarged five times over the centuries, with the oldest part, a 3rd century B.C. Maurya Empire stupa. Part of the excavation site reveals the process of its expansion.

Around the main stupa, there is a path that devotees walked along to the right. The visitors must have worshipped not only the stupa but also the reliefs carved on the drum.

The paths around the stupa are covered with paving stones, and some of them still have glass decorations.

This seated Buddha relief was excavated from a layer containing coins of Azes II of the Indo-Scythians, dated 35-12 B.C., so the relief is considered to date to the late 1st century B.C. or early posterior AD. Conservative archaeologists believe it dates to the 1st or 2nd century AD, since the Buddha image is believed to have appeared later. The origin of the Buddha image has always been one of the major themes of Gandhara art. The date of the Buddha image’s appearance continues to be debated.

Let’s take a look at the votive stupa surrounding the main stupa. This votive stupa is a small stupa-shaped structure built around the main stupa. It is thought to have been donated by the royalty and nobility of the time. Votive stupas were also objects of worship at that time.

This is part of the relief on the square base of the votive stupa. This figure may be a depiction of the Great Departure from the life of the Buddha, in which the beloved horse Kanthaka is licking Siddhartha’s feet and farewells him. This votive stupa may have been decorated with motifs favored by the donor.

Relief of grapes on a votive stupa

The head of a tiger depicted in relief. In the lower right is a delicately carved Corinthian capital.

Tigers are believed to have become extinct in Pakistan around 1900. At that time, Bengal tigers must have roamed the rich Swat forests.

Relief of a person holding a bowl in a memorial service.

Relief of a votive stupa, Triratna (the Three Jewels). It depicts the three chakras which represent the Dharma, the Buddha, and the Sangha, as objects of worship.

The motif is not known due to the large number of missing parts. The material used for the sculpture is generally green phyllite.

Here are some of the Butkara I artifacts on display at the Swat Museum. I picked out some items that are unique to Swat.

Artifacts from Butkara I: A panel showing a scene from the life of Buddha: Siddhartha Going to School. This scene in Gandhara depicts him going to school riding on a sheep. Sometimes he rides directly on the sheep, and sometimes he rides in a sheep-led cart. So far, no theories seem to explain the reason for this.

Artifact from Butkara I: A female figure of an aristocrat of the time. She is wearing a very gorgeous hair ornament, showing the Swat customs of the time.

Artifact from Butkara I: Likewise, a statue that seems to represent an aristocratic woman of the time. The costume and decoration of the woman holding a lotus flower in one hand is beautifully depicted.

Artifact from Butkara I: This relief used to be at the site but was moved to the Swat Museum. In the scene of Siddhartha’s supposed “Engagement,” the prince Siddhartha stands in the center, the rightmost figure is a shy Yashodhara, and beside him is the priest that introduces Yashodhara. To the left of Siddhartha is a kneeling Mara and around her are Mara’s three daughters. Mara is depicted as a symbol of worldliness and a preventer of Siddhartha’s enlightenment.

Corinthian capital. It depicts a woman, possibly the donor, with acanthus leaves.

The Swat Museum has rooms for exhibiting artifacts from Barikot, the Saidu Sharif Stupa, and Butkara I. Please take your time to visit the museum.

↓↓ Butkara – Gandhara site of Pakistan

Butkara I – Although now surrounded by residential areas, a record of a visit by the Chinese monk Song Yun in AD 520 describes the very ornate Butkara Stupa complex.

Image & text: Mariko SAWADA

References: The Life of Buddha, by Isao Kurita, etc.

*Contact us, Indus Caravan for more information or to make arrangements for visiting Gandhara site in Pakistan ＆ Afghanistan.

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16.02.2024 update

Re-discovering Afghanistan : The Kyrgyz Buzkashi, Wakhan Corridor

Buzkashi being held on the shores of Lake Chaqmaqtin, Wakhan corridor, in summer. It is practised among the Kyrgyz peoples of the Wakhan corridor at weddings as well as during Eid, the Islamic festival of sacrifice.

>Re-discovering Afghanistan: Wakhan Corridor, and the Kyrgyz in the Afghan Pamir

Buzkashi is the national sport of Afghanistan, in which two groups of horse riders compete for a goat. In Persian, it means exactly what it sounds like: goat = buz , pulling= kashi. I saw buz kashi on the last day of my three-days stay in a Kyrgyz camp. That was the day when the men I had seen in the camp mounted their horses and, suddenly for the first time, began to looked cool to me. To be honest, up until that point I had felt that while the women were working from the morning milking and making Qurut, the men weren’t doing much to help …

↑↑The Kyrgyz buzkashi being held amidst the spectacular scenery of the Wakhan corridor.

From 1996 to 2001, when the former Taliban (not the current Taliban regime) was in control, many entertainment activities were banned as ‘immoral’ and buzkashi was also banned. Buzkashi has since been revived and is now a major national event, with tournaments organised in each state. While in big cities buzkashi is sometimes held in stadiums in costumes with sponsors’ logos, in rural areas buzkashi is purely a traditional event for people to enjoy.

People heading to wedding .

A sheep being dismembered for a wedding celebration meal.

Kyrgyz girls carrying sheep meat.

A man and his child who came to celebrate and participate in the buzkashi.

Everyone praying and offering food before the Buzkashi. Milk tea and fried bread were served.

Children at play until the buzkashi starts.

A Kyrgyz boy who wants to try buzkashi.

After prayers and food offerings, the buzkashi finally begins.

A goat with its head cut off. The goat used was not the one killed on the day, but a stuffed goat that was prepared in the village for buzkashi.

The goat is thrown down to the earth and the contest begins.

It requires strength and skill to pull this goat up from the ground with one hand and ride while holding it. During all this, the whip is held in the mouth.