Elements
Suri Jagek (observing the sun), traditional meteorological and astronomical practice based on the observation of the sun, moon and stars in reference to the local topography
marks_1
-
Manage No, Sortation, Country, Writer ,Date, Copyright Manage No EE00000032 Country Pakistan ICH Domain Oral traditions and representations Social practices, rituals, festive events Knowledge and practices about nature and the universe Address Pakistan plays host to the 3 highest Mountain ranges in the World - The Himalaya, Karakoram, and the Hindu Kush. The practice and enactment of Suri Jagek lies predominantly in the Hindu Kush range with the local topography providing visual cues to observe the rising and setting Sun behind ascribed geographical locations e.g. a Mountain. These markings are observed from observatories called Suri Jagaekein located in respective villages in the three Kalasha valleys - Mumuret (Bumburet), Biriu (Birir) and Rukmu (Rumbur). Furthermore, meteorological and astronomical knowledge related to the observation of the Sun, Stars, Shadows and the Moon lies in the custody of the inhabitants of the Kalasha valleys.
| Description | Suri Jagek, literally translated to ‘observing the Sun’ is the traditional Kalasha meteorological and astronomical knowledge system and practice based on the observation of the Sun, Moon, Stars and Shadows with respect to the local topography. The practice of Suri Jagek demonstrates the relationship of the Kalasha people with their surroundings and the capacity of their immediate geographical context to sustain their way of life. Suri Jagek is a knowledge system which connects a long history of “events” to topographical locations. The system is a complex structure of empirically observed accumulated knowledge and is repeatedly referenced to allow the Kalasha people to predict the appropriate time for the sowing of seed, animal husbandry and natural calamities. It is also used to govern the Kalasha calendar by determining dates of important social events, festivals, feasts and religious ceremonies. It draws greatly from the rich cultural heritage and social practices of the people, therefore functioning in the capacity of a repository of the history of the people and the region at large. Visual cues existing within the periphery of the topography are used to mark the specific positions of the rising and setting Sun, and hence the collective markings are used to record the positions of the Sun throughout the year. Observatories called ‘Suri Jagaekein’, are chosen in each village to observe the rising Sun, and a separate location is assigned to observe its setting. The specific positions on which the sun casts its shadows are also marked in some people’s houses on walls or poles etc. Individual localities have their own specific knowledge, generated using the common processes of marking the positions of the Sun. Qazis, who are authorities on matters pertaining to religion, history and indigenous models of conflict resolution, farmers, some shepherds and a few village elders are the knowledge bearers of Suri Jagek and the observations at the Suri Jagaekein made by various community members are shared in communal gatherings. A general consensus is reached in a Jirga (communal forum); however, presently this is only practiced in the Rukmu valley on the 16th of December. Knowledge related to the constellations of stars, meanings of various types of rainbows and the study of clouds as well as shadows are all in the wider ambit of Suri Jagaek. The Libra constellation known as Tarazu is considered particularly important during the Spring period coinciding with the month of Amaal Mastruk. When the constellation is observed in its clarity during the month, it is indicative of the ground softening the next morning; a time considered vital for the planting of crops. |
|---|---|
| Social and cultural significance | Being an integral part of the daily lives of communities serving spiritual as well as utilitarian purposes amongst the Kalasha as well as former Red Kafirs (now Muslims) residing in Jinjiret, Urtsun and Shishiku valleys; Suri Jagek strengthens unity and solidarity and reinforces a sense of identity by pointing towards shared histories and deep rooted cultural connection. The practice of Suri Jagek pivots the indigenous identity construct of the Kalasha people with their land. There is a global need to recognise such identities which exhibit a better relationship with our surroundings and the interdependence between humans and nature. The practice acts as an integral element in strengthening intergenerational bonds and ensuring a sustainable future of the Kalasha community |
| Transmission method | The knowledge system is transferred to the coming generation through songs, folk stories and proverbs. The names of the markings on particular mountains have literal etymological meanings themselves and are also related to folk stories of the area,e.g. some markings on the Goremon mountain visible from the Suri Jagaekein in Broun village in Mumuret are referred to as Satratadau which refers to 7 days and nights of snow, Mushthaiken – refers to a ‘lessening of burdens’ - after which period people normally pack away their warm clothes; while Gagazgagarum refers to a story in which the level of snow was up to the height of a cow’s neck. The viability and transmission of the knowledge system rest on an innovative transfer of information through folk stories, songs, proverbs and rhetoric and certain aspects of it – such as the study of shadows and its use in rearing cattle and livestock – are being recreated to fit into modern society. The direct survival of Suri Jagek’s knowledge system in all its complexity rests on the premise that the practitioners most of whom are above the age of sixty must transfer their knowledge to the younger generations to encourage future enactment. but currently, there has been no plan to document this vital practice With the advent of the digital age, globalisation and cell phones, people are increasingly opting for more technologically ‘advanced’ means of predicting weather conditions. In the absence of any form of documentation and formal means of education, the knowledge system and methodologies of its practice are only transferred to the younger generation by the physical observation of the practice and listening to the oral traditions associated with it by the community elders. The impacts of remaining an oral tradition in a period where traditional mechanisms of knowledge transmission have changed are already visible. Being an egalitarian society, the Kalasha have always had diverse opinions on matters of mutual concern, however the current situation has been referred to as a slump in values as there is no consensus amongst the community regarding the number of months (opinions vary between twelve and thirteen), or the semiotic significance of their names within the traditional Kalasha calendar. There is a lack of awareness amongst the younger generation regarding the cultural significance and utilitarian benefits associated with Suri Jagek. Although, about 95% of the younger generation is now attending schools, there is a complaint amongst community members that the curriculum taught along with the pedagogy used in schools has perpetually alienated the younger generation from their own culture. The curriculums lack of association with the Kalasha way of life does not provide community members with room for introspection and exploration of their way of life based on the content taught in schools. Furthermore, the ancient observatories i.e. Suri Jagaekein are under threat with increased construction within the valleys. |
| Community | As a ruling custom integral to the formation of the traditional luni-solar calendar dictating times for festivals, feasts and social events, as well as animal husbandry and agriculture of the Kalasha and Muslim community residing in the three valleys, consider Suri Jagek to be an integral part of their Intangible Cultural Heritage. While the knowledge bearers of the practice range from members of the Sharakat clan who are designated the task for accounting important social events, Qazi's, farmers, shepherds, and village elders(males and females) of the community. |
| Type of UNESCO List | List of Intangible Cultural Heritage in Need of Urgent Safeguarding |
| Incribed year in UNESCO List | 2018 |