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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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Staying in Concordia, surrounded by the high Peaks of the Karakorum: K2, Broad Peak, Gasherbrum Mountain Range

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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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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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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.

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17.11.2023 update

Hunza, “Shangri-la” surrounded by apricot blossoms

In late March, the Hunza Valley is blanketed in pale pink apricot blossoms. The fields are green with wheat sprouts. After the independence of India and Pakistan in 1947, the Hunza was ruled by a dynasty until 1974. The valley is inhabited by the people of Brusho, who speak Brushaski.

Hunza is touted as the “Shangri-la” and is known as the “Village of Longevity.” This beauty and the life of this village supported by fruit trees, may be the “secret of longevity” that it is famous for.

Burushaski, the language spoken by the people of Brusho, is an “isolated language” that has not been found to be associated with any other language. It is said that they are the descendants of language groups that existed in this area before the arrival of the Indo-Aryan people. Burushashki-speakers also live in the Hunza Valley, the Nagar Valley across the Hunza River, the Yasin Valley leading to the Wakhan Corridor, and the Ishkoman Valley.

This is a view of the center of Baltit village. In the past, large buildings were limited to the surrounding of the Baltit Fort, which was the castle of the feudal lord, and the Darbar Hotel, but now large buildings (hotels) are becoming more prominent.

Rakaposhi peak (7,788m) seen from Baltit Village. It is in a mountain in the Nagar Valley on the opposite bank of the Hunza River and is a famous peak that can be viewed from everywhere in Hunza.

Also Diran Peak (7,266m) as seen from Baltit Village.

I walked between Altit Village and Duiker Hill, where the flowering apricots bloom.

The apricots in full bloom. You can see just how important the apricot trees are in the lives of the villagers, the fruit, its seeds and the oil taken from the seeds.

Altit Village was covered with many apricot trees. You can meet the beautiful villagers while walking around the village. The people of Hunza are white in appearance and many of them have light hair.

I met such lovely children this day.

For lunch that day, we had local Hunza cuisine prepared at Amin’s house in Baltit Village.

Photographer Toshiki Nakanishi had just come to Hunza for a phototour, where he was taking pictures of the local cuisine as it was being made.

Here they were preparing Dowdo soup, a dish representative of Hunza.

They made such a delicious cheese chapatti (called Burus Sapik in Burushaski). Hunza cheese, mint, tomato, green onion, onion and fruit oil wrapped in wheat chapatti. It is very healthy, and it is recommended for vegetarians who come to Pakistan and have trouble finding things to eat.

Today’s lunch. Local cuisine with plenty of fruit oil and Hunza’s local wine are so wonderful.

Photo & text: Mariko SAWADA
Visit: March 2023, Hunza, Gilgit-Baltistan

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Category : ◆ Gilgit-Baltistan > - Hunza Valley
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21.09.2023 update

Climbing Shatung Peak, a 5,000-meter summit on Deosai Plateau

We finally fulfilled our long-cherished dream to climb Shatung Peak in the Deosai Plateau. That became possible only inn summer 2023, while in summer 2020 the tour was cancelled due to Covid -19 pandemic, when international flights were put to a halt. Overcoming the aftermath of pandemic and a tough route, we were able to reach the summit. We are tremendously grateful to our climbing guides and porters from Satpara village for their gracious support.

360-degree panoramic view from the summit. Feel like a high altitude climber!

From Chilas, we drove up to the Deosai Plateau through the Astor Valley. On the way, we were astonished by the view of Nanga Parbat (8,126m), the 9th highest peak on the planet. On the Deosai Plateau, we camped by the beautiful Sheosar Lake, from where this majestic peak was visible. The lake is a very beautiful peaceful place, but sadly many local tourists were enjoining loud music until late at night. The next morning we entered an area with no other visitors in sight and found the original Deosai Plateau.

The first part of the climb was a relatively easy route, with patches of buttercups and primroses. Little did we know that a difficult scree slope was awaiting.

The mountain en route is dotted with lakes in a very beautiful valley. The snowy mountain in front is Shatung Peak, and we are aiming exactly there!

We walked through a patch of primrose to the camp. It was easy up to this point.

We arrived at Camp 1 on the scree slope. Now where shall we pitch our tents?

Sleeping on the snow is generally much more comfortable than sleeping on scree. Finally, we will challenge the summit early tomorrow morning!

The route from Camp 1 to the summit is this slope, covered with a mass of smaller loose stones. The climb is steep and strenuous.

The view is spectacular when you stop and look back.

Beyond the mountains is Kashmir on the Indian side. Srinagar is also very close. The famous peaks of the Indian Himalaya, Nun peak and Kun Peak were also visible.

The world’s 9th highest peak, Nanga Parbat 8,126m, is on the left.

The steep climb up the scree slope is almost over. The ridge is getting closer.

Once on the ridge, all that remained was to climb up the snowy ridge. The sun was getting high in the sky.

We successfully climbed Shatung Peak (5,260m) with 5 core team members, guides, and porters! Nanga Parbat is in the background!

From the summit, we could see K2 and the Baltoro Mountains. From summit we could see all five of the 8,000 peaks in Pakistan: Nanga Parbat (8,126m), K2 (8,611m), Broad Peak (8,051m), Gasherbrum I (8,068m), and Gasherbrum II (8,034m). The weather was fine, with no wind. Forgetting about the steep scree slope that awaited us, we stayed at the summit for about an hour and enjoyed this blissful moment.

Image & text : Tomoaki TSUTSUMI

Tour conducted in July 2023, Deosai National Park, Gilgit-Baltistan

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Category : - Nanga Parbat > ◆ Gilgit-Baltistan > - Deosai National Park > ◇ Mountain of Pakistan
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17.07.2023 update

Souvenir from Hunza

Surrounded by the 7,000m-class high peaks of Karakorum, this Hunza village is famous for the amazing pink apricot flowers that bloom all over the valley.

The main street of Karimabad, the center of Hunza, which is lined with stalls selling local products. It’s not very big, but it’s a place where you can go casually and enjoy a stroll while sightseeing.

First of all, I will introduce dried fruits and nuts, which are the specialties of Hunza.

In Hunza, where apricots and other fruits thrive, the seeds are removed immediately after they are harvested. The fruits are then preserved by being dried in the sun, then sold in the market. The dried apricots are browner in color and have a firmer texture than common ones you might see in other places, but this is just proof that there are no additives in them. The more you chew the dried fruit, the more the gorgeous apricot flavor fills your mouth, and the taste becomes addictive.

The fresh nuts that are the most famous are walnuts, almonds, and apricot seeds. Apricot seeds look a lot like almonds at first glance. But you can enjoy that unique scent of the apricot that is familiar with almond tofu (the name is also confusing but it is because the two nuts are so similar). Although it has a slightly bitter taste, it is said to have the effect of boosting the immune system.

In addition, I also recommend you try the cherries, mulberries, and dried pears, as they are hard to find anywhere else.

At the bazaar, souvenirs of wooden products are also conspicuous. Apricot trees and walnut trees are also suitable for woodwork, so there are ornaments, accessory cases, and tableware made from these woods.

A spoon made of apricot and walnut wood. Each piece is handmade by an artist every day.

Handicrafts with traditional Hunza embroidery are also popular souvenirs. Bright embroidery is applied to wool bags, slippers and hats.

In addition, northern Pakistan around Hunza is the origin of many natural gemstones. Specialty stores sell colorful natural stones such as crystal, aquamarine, topaz, garnet and black tourmaline; and small rough stones can be obtained at relatively low prices.

Searching for your favorite stone or a birthstone will also make a special souvenir.

When you are wanting to take a quick break while exploring the bazaar, I recommend stopping by Cafe De Hunza.

Here, you can enjoy the famous walnut cake made with plenty of locally produced walnuts.

The cake goes very well with coffee. You can also take the cake home.

A famous cake filled to the max with caramel-wrapped walnuts

Cafe De Hunza also sold apricot oil for souvenirs.

It has a nourishing effect for sore throat, and it is a versatile oil that can also be used for skin care, as it has a very smooth application.

Dried fruits, woodwork, nuts, oil and apricots are used in everything by the locals. For the people of Hunza, apricots are essential and a very important part of their lives.

There are many things that I haven’t introduced yet, but when you visit Hunza, why don’t you take a walk around the bazaar and look for the Apricot Blossom Spring Valley souvenirs that are unique to this beautiful place?

Photo ＆Text : Madoka Nishioka

Visit : March 2023, Karimabad, Hunza, Gilgit-Baltistan

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19.06.2023 update

Rock Carvings of Shatial, – Silk Road heritage – soon to be submerged in the Indus river dam

This blog is documenting the precious Silk Road heritage site, the ‘Indus rock carvings’, which will be lost forever in a few years when two dams on the Indus River are completed.

Stunning stupa depictions and inscriptions, “rock carvings of Shatial”

Shatial Rock Carvings, on a slope slightly off the Karakoram Highway down to the Indus River, located on the south bank of the Indus, between the Darel Valley to the east and the Tangir Valley to the west, were very important site for travelers, trade caravans and pilgrims on the Silk Road.

The rock carving ranges from those considered pre-Buddhist to those from the Gandhara heyday and post-Gandhara eras.

Firstly, the picture below shows the most famous rock carving in Shatial site. This rock art is impactful enough to elicit “wow!” response even from an ordinary tourist.

In the center of the rock is a large, delicately depicted stupa with many bells. On the left is a depiction of the “Sibi Jataka” and on the right is a votive stupa.

On the left side of the rock, the name of the stupa’s builder is inscribed in Kharoshthi script (or Gāndhārī, ancient Indo-Iranian script), which dates back to the 5th century.
Between the stupa and the votive stupa the names of people who lived back then (perhaps, some dignitaries) are inscribed in Brahmi and Sogdian script.

Two devotees dressed in Central Asian-style costumes approach the main stupa from three stepping stones. This staircase leads to a plinth decorated with a ‘four-stepped design’. Two pillars support the beam and the domed stupa. Bells are also attached to the beam, stupa and niche.
The stupa is topped by a series of umbrellas, from the top most of which hang down banners on either side like an arch. Small bells are also attached to the umbrellas, making this rock engraving different and novel from the other stupas.

The votive stupa to the right of the main stupa has four steps leading up to a high base, depicting a triangular stupa with a series of umbrellas above it and flags billowing and fluttering. It is a different style of depiction from the main stupa.

This figure on the left shows the ‘Sibi Jataka’.

About Sibi Jataka

（The Jataka is the stories of former lives of the Buddha ）

There was a kind-hearted king named King Sibi.
A dove chased by a falcon flew to King Sibi and asked for help.

The falcon came to King Sibi and said, “I have not eaten for many days and if I do not eat the dove, I will die from starvation. Whose life do you consider more important, the dove’s or mine?”

So King Sibi thought that the falcon’s life is also important, so he cut off a piece of meat from his own leg, weighing the same as the dove, and placed it on the balance. But the dove was heavier, so he cut off the flesh again and placed it on the balance, but the weights were not equal.

King Sibi thought deeply and put his own body on the balance, and it balanced. The king said to the hawk, “Please eat me and get well”.
King Sibi tried to save the dove’s life by giving his own life to the falcon.

The falcon, knowing King Sibi’s heart, appeared to him in the form of Indra God and he saluted King Sibi’s action by saying, “You will become a Buddha in the future”.

In this rock carving, the Buddha sits in a cave, holding a ‘dove’ in his hand. The person depicted on the right holds a balance. The object on the balance is the flesh of King Sibi, which was cut off to save the dove’s life.
Below the Buddha holding the dove, devotees are depicted on both sides.

The above description is just one of many stories behind carvings in the main stupa. Shatial site has many other unique, valuable iconographies.

This is the carving on the rock opposite the main stupa, “Yantra”, a holy set of symbols at the center to the right, and “Labyrinth” on the bottom left.

Above and below are Sogdian tamga, emblems used by ancient Eurasian sedentary and nomadic tribes and their influenced cultures, represented in rock carving.

It’s difficult to see, but can you see the person holding what looks like a cup?

This is a rock carving of Sogdian performing a ritual in front of an altar, most probably. Probably a fire worship ritual?

Other animal rock carvings are depicted by people who walked the Silk Road. The rock carvings in the upper Indus, Gilgit and Hunza river basins are mainly ibex wild goat, with snow leopards and markhors goats, but here we see camels and elephants depicted.

The elephant figures remind us of the proximity to India. Apart from the picture below, there were several rock carvings that appeared to be camels and elephants, but only those that more or less certain are shown here.

There is always something new to discover at the Shatial site.

By the way, the village seen from the rock carving site is full of dwellings that have been built at a rapid pace to get compensation for the submerged dwellings caused by the dam. The environment around the ancient rock carving has changed considerably.

Photo & text : Mariko SAWADA

*About the article: the article is based on an old book. I wonder if other views and explanations exist. I would be very happy if you could let me know so that I can study it.

Reference :”Huma records on Karakoeum Highway”, ” The Indus, cradle and crossroad of civilizations”

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Category : ◆Khyber Pakhtunkhwa > - Indus river bank > ◇ Rock carvings / Petroglyph > ◇ Heritage of Pakistan
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23.05.2023 update

Skardu – Indus Valley in Spring

You will be amazed by the scenery as you arrive in Skardu on a domestic flight; almost all tourists take photos as soon as they arrive. The airport is on a desert plain, surrounded by snow-capped peaks, on the banks of the Indus River.

Skardu’s airport is on an high-altitude desert of 2,230m. Last year, it was promoted to “International Airport.” Recently, the operation rate of the Skardu route has improved, and it is now flying not only from Islamabad, but also from Karachi and Lahore in summer. However, in case of flight cancellation, there is no land route from Karachi. It is still safer for foreign tourists to choose flights from Islamabad instead.

Video of Islamabad – Skardu flight with the Nanga Parbat right at the front!

It takes about 20 minutes from the airport to the town of Skardu. Inhabited by the Balti people, Skardu means ‘land between two high places’ in the Balti language. It was once part of Tibet and was also a trading center to Kashmir. It later became Islamized, and after the independence of India and Pakistan in 1947, it went through three wars and in the end, it belonged to Pakistan.

March 23rd, when I arrived, was Pakistan Day. On March 22, 1940, Muhammad Ali Jinnah proposed the founding of Pakistan at a meeting of the All-India Muslim League, and on the following day, on the 23rd, the founding of the country was unanimously resolved. It is an important Pakistani Memorial Day, just like Independence Day.
There must have been an event at school, as there were children walking down the street with national flags in their hands.

Skardu’s Bazaar, a store that sells beans and grains.

A villager who came to buy goods from Kowardo village in the suburbs of Skardu. Their face is a bit Tibetan, unlike the Hunza and Punjab regions.
Balti men are known to be strong and are active in the K2 base camp trek and climbing in the summer.

A shop in the bazaar also had pink rock salt that was mined in the “Salt Range” from the Punjab region. There are various uses for it like salt licks for livestock, and smaller blocks are used when drinking “namkheen chai” (salty chai).
About Himalayan Salt: The Salt Range

At the Skardu vegetable market, a shipment of vegetables and fruits from the Punjab region arrived.

On this day, the apricots of Skardu were almost in full bloom

The Indus River seen from Hussain Abad Village in Skardu Valley. At this time of year, the Indus River is not mixed with melted glacier water and has a beautiful blue color.
The Indus River flows from Ladakh, India. 93% of the 3,180km (1,976 miles) long Indus River flows through Pakistan. After leaving the northern mountainous region, it flows across Pakistan into the Arabian Sea.

Skardu Valley looking back from the road from Skardu to Gilgit. This large canyon, 10 km wide and 40 km long (6.2 mi wide x 24.9 mi long), is said to have been formed by the glaciers of the Indus and Shigar Rivers between 3.2 million years ago and the Holocene period.

I took one last look before entering “Skardu Road,” which connects Karakorum Highway and Skardu.

The valley of Skardu is a very beautiful place with apricot blossoms in the spring, greenery in the summer and golden poplars in autumn.

Photo & text : Mariko SAWADA

Visit : March 2023, Skardu, Gilgiti-Baltistan

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Category : ◆ Gilgit-Baltistan > - Indus river bank > - Skardu Valley
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09.05.2023 update

Shigar Valley in the Early Spring

Just after Nowruz (March 21), I visited the Shigar Valley. Nowruz is the Iranian New Year, but it is also celebrated in northern Pakistan. In Persian, “Now” means “new”, “Ruz” means “day”, and it falls on the vernal equinox. On this day, they start working in the fields and start new things.

On the domestic flight from Islamabad to Skardu, there were many elderly people heading to Skardu. They usually will spend the harsh winter in Islamabad and Karachi, where their sons and grandchildren live, and later return to their villages around Nowruz. The flight was full of villagers.

Shigar Village seen from the entrance of the valleyThe Shigar Valley is called the gateway to ‘Karakoram,’ and this ‘Shigar Road’ continues to the end of the motorway, Askole. Trekking and mountaineering start from Askole, walking on the Baltoro Glacier to K2, Broad Peak and Gasherbrum base camp. This is the path most people who aim for K2 take. The Shigar River is fed by the Braldu River, which flows from the Baltoro and Biafo Glaciers.

The time I visited was when the apricot flowers were in full bloom. It can only be in “full bloom” for 1-2 days. Even so, there are differences in how the apricot blossoms bloom depending on the altitude, the amount of sunlight, and the amount of water, so I was able to see many stages of the apricot blossoms.

Shigar Village is the largest village in Shigar valley. Shigar Fort, managed by the Serena Hotel chain, is a lovely hotel that has been renovated from an old feudal lord’s castle. I walked around the hotel, and they are the village’s children.

Compared to the past, Shigar Village has developed more than the image of the rustic village, and in the center, there are more cars now. But just taking a stroll around the village, you can enjoy the scenery and have some memorable encounters with the villagers.

Recently, more and more people are going to the Hashupi Fruit Garden, which is located further inside Shigar Village. The views of the valley and villages from Shigar Village to Hashupi Village are very beautiful. The scenery of the village also continues to be rustic.

Time spent with the children of the village

In the early morning, head to the Sarfranga cold dessert.

The Sarfranga Cold Desert lies on the bank of the Indus River, at the entrance to the Shigar Valley. It is a superb view point where you can see the sand dunes with the snowy mountains in the background.