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چلاس میں شاہراہ قراقرم کی چٹانوں کے نقش و نگار

چلاس میں شاہراہ قراقرم کی چٹانوں کے نقش و نگار

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Introduction

The northern region of Pakistan has intriguing archaeological heritage, including rock carvings and inscriptions of great historical interest, spread over a forty-mile area around Chilas along the Indus River. In some places, the inscriptions are in small clusters, while in others they are found in isolated scenes.
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"These drawings and inscriptions are locally known to be related to Buddhism. Later I got to know from experts and archaeologists that their history dates back six thousand years. Many travelers used to come and go from Central Asia and China and when they would stop to rest by the river, they would make these drawings and inscriptions, some are also related to religious practices.That is what we have heard from people"

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Heritage Interpretations

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Carvings and Inscription Details

Sanctuary

Stupas

Kushan

Person Sitting in Chair

Male with Extended arms

Sundail

"Many travelers came from different regions to study in the monastery in Darel (valley near Chilas town). They used to take this route which is why there are many carvings in this area." 

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Historic Significance

Scholars believe that many inscriptions and carvings represent the apprehensions of pilgrims passing dangerous areas. Some of the visitors offered their literary or artistic skills for hire by local notables.
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The rock carvings of Chilas have their particular context but should also be juxtaposed with similar findings in the trans-Pamir regions of Xinjiang, Ladakh, Kashmir and Swat. It is clear that the rock art found in this vast zone is interconnected and shows cultural continuity from prehistory to history.
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Before/after view

چلاس اور بامیان کے غاروں میں پائے جانے والے اسٹوپا کی نقش کا موازنہ

Carving of Stupa in Chilas/ Drawing of carving found in Caves of Bamiyan, Afghanistan
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Stupa Carving

Inscription

Thalpan Stupas

Thalpan Bridge

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Heritage Processes

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With the construction of the Diamer Bhasha Dam, expected to be completed by 2030, most of these inscriptions will be submerged underwater, and this set-in-stone historiography of the region and the people who lived here will disappear.

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"A museum should be established to relocate rocks which are moveable. They are an asset to our region. A museum will bring in more tourists and it will generate an economy for locals. People travel to far-off places to visit museums. Locals as well as people who associate with them religiously, both will benefit from it."

"The area of Diamer Bhasha dam should be reduced to save these inscriptions and carvings. It is very important to do this, and it is possible." 

"it did not happen in the past but it will be beneficial for us if school kids are educated about them. These are our heritage and assets. We should educate our children so that in turn they can educate the future generations so that they can find ways to benefit from them." 

Indus River Panorama

Thalpan Panorama

Thalpan Bridge Panorama

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"People of Chilas have made a sacrifice for the dam. We have sacrificed our ancestral lands and homes for the development of our country." 

"I remember when we were younger we tried to carve our names on these rocks, trying to copy the inscriptions. Because at that time we did not know about their historic importance and their meaning." 

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Credits

With special thanks to 

Central European University's Mirabaud Media Lab

Lahore University of Management Sciences 

The Upper Indus Petroglyphs and Inscriptions in Northern Pakistan- a project funded by the Social Sciences and Humanities Research Council of Canada
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Ghulam Muhammad. Gilgit Folklore, n.d.
Jettmar, Karl, ed. Between Gandhāra and the Silk Roads: Rock-Carvings along the Karakorum Highway ; Discoveries by German-Pakistani Expeditions, 1979 - 1984.
Jettmar, Karl, Cultural Heritage of Northern Regions of Pakistan down to the Islam. An Introduction. Heidelberg University Library, 2013.
Jettmar, Karl, Ditte Bandini, Volker Thewalt, Gérard Fussman, and Heidelberger Akademie der Wissenschaften, eds. Antiquities of Northern Pakistan: Reports and Studies
Dani, Ahmad Hasan. History of the Northern Areas of Pakistan



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Images and video by the author 
Excerpts from referenced literature
Map by author, drawn with Datawrapper
Narrated audio by author
Recorded audio used from field research material
External links- Heritage360 and LUMS 

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These inscriptions indicate that trade and migration occurred in the western Himalayas over the last 4000 years, with probable assistance from local populations who had started to inhabit the region even earlier.

High passes were crossed in several directions, evidenced by discoveries in Burzahom in Kashmir and indications of the Harrapa culture in Eastern Bactria.

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It seems that survivors had sought shelter in the mountains following invasions on Gandhara. The Chilas inscriptions may be the part of Buddhist shrines of a Saka or Parthian garrison. The presence of non-Gandhara symbols hints that the warriors may have brought Central Indian influences.
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Around the fourth century AD the state of Bolor was established, which is today known as the Gilgit-Baltistan region. It sought to protect the international route connecting Gandhara with the Tarim Basin. This route was a vein of Central and East Asian Buddhism's expansion. The trail was travelled by Buddhist and Chinese pilgrims whose records have been an unrivaled source of information.
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Trade along the route spanned centuries. People from different tribes travelled it, some simple-minded, others brilliant artisans, reflected in the varied artistic range of the scenes and scripts on the same boulders. Much of the historical heritage was lost over the centuries to devastating floods afflicting the valleys.
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Some difficult-to-reach clusters of carvings near Chilas town form units of the same tradition lasting over long periods. There are carvings on fluted and polished cliff faces by river banks and sand dunes. In one place there is a sort of "abri" like an enormous baldachin, and just below is a rock-forming a platform. They seem to be sanctuaries or places for religious ceremonies.
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The main theme in these Buddhist inscriptions is the veneration of stupas. The archaic forms depict a big dome (anda) over a low cylinder or bell-like mehdi. Many of the stupas are hollow chapels accessible by a ladder or staircase.
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Realistic drawings of elephants, goats and other animals are also present. The design of the stupas and the warriors’ clothing indicate a pre-Kushan or Kushan date from the first century A.D. when a number of independent Saka and Parthian states used to exist. A few later inscriptions are in Brahmi.
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A male figure with extended arms is found in some of the Chilas inscriptions along the Indus. His hands are exaggerated with wide-spread fingers. He is sometimes seen seated on a horse or holding a battle-axe in the right hand. Axes of this shape were common among the Kafir tribes in the Western Hindukush, but they were also locally used for ceremonial purposes. Animal figures and circular designs with a complicated filling belong to the same complex.
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The sun temple of Multan was the main sanctuary of the plains and the sun cult was flourishing at Kashmir from the same time period these inscriptions were made. Hence connections can be made between Chilas with Multan and Kashmir. Often a wheel is turned into a human being by the addition of a head and limbs. Influences from the north could also be possible where, during the Manichaean period of the Uighurs, the ruler was identified with the sun.
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The intermediate period between the Golden Age of Buddhism and Islam was marked by Hindu influences. It is possible that the complex of rock carvings with battle-axes originated in this time. The Hindu Sahis of Hund were the last to resist lslam.
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Academics have interpreted from the inscriptions movement of culture from Pakistan to the Tarim Basin via high mountain routes which resulted in Buddhism becoming the dominant religion in the valleys. Inscriptions from the first to the eighth centuries A. D. reflect this. They also tell us about local rulers who staffed their government with a large number of foreigners, mostly Iranians. Traders, artists, locals, pilgrims and refugees interacted with one another. Many travelers immortalized themselves on rocks by scratching their names.
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Certain rock carvings predate the Buddhist era, dated through comparative studies. They indicate transport arteries formed many millennia ago, long before Buddhism arrived in the region. Inscriptions from the post-Buddhist period, describe the locals' resistance to this world religion and their eventual victory over it.
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The people of Chilas believe that fairies are responsible for all these inscriptions. According to legend, the country was regularly visited by fairies who used to construct these inscriptions since, according to the Chilasis, man's ability to write such inscriptions is limited. It is also claimed that these fairies were seen by all mankind in those days, but that they are now only visible to a great mullah through his miraculous powers.
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Rock carvings and inscriptions along the Karakorum Highway are henceforth a source for historians of great importance. Besides they are an impressive part of the artistic heritage of Pakistan, in future centuries they may provide thousands of visitors with an idea of the role of the Mountain Zone of Pakistan in the context of world history. They are different from most of the petroglyphs discovered elsewhere in one respect: they show, how a population living under the most difficult conditions reacted to a world religion propagated by the nobility, stimulated by so many foreign visitors.
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In this particular artistic tradition the stupas are rendered in bold lines, with umbrellas molded into a casket-roof and the base of the stupa intersected by niches. Similar stupas are also found in Central Asia. There are also inscriptions in Brahmi and proto-Sarada. The complex construction of these stupas is described in the religious texts of the Bonpos. They seem to have inherited traditions from remote areas of Central Asia.
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