Book Review: The Closed Valley: With Fierce Friends in the Pakistani Himalayas by Jurgen Wasim Frembgen

 

Jurgen Wasim Frembgen is an anthropologist, who is one of the first to venture into the Harban valley. This book is an outcome of the authors several stays in the valley between 1989 to 1997. Frembgen explores the life of the mountain people in Kohistan region of Pakistan. The Indus Kohistan district was created in 1976.

In the first chapter he mentions that the Indus River is locally known as Aba Sin (Father of Rivers). In ancient Indian Sanskrit it is called Sindhu from which the terms Indus and India were derived. The author also mentions about the flora and fauna of the area. He writes about the presence of rhesus monkeys in the area. The forest trees include spruce, pine, cedars, juniper and holm oak trees.

Frembgen states that the reason why he was so interested in the people of Kohistan was the romantic ideal of freedom from any kind of authority. Before his visit he read the novel, The Pakistani Bride, which was based on a true story in Kohistan. Frembgen writes about how he went to Chilas and met the district court judge Mahmud Ghaznawi who had origins from Kohistan. He wrote a recommendation letter for Frembgen so that he could have an easy passage to Kohistan. Frembgen was warned by Bilal (the postmaster’s son) that the women in Harban were especially beautiful and a wrong glance could be fatal.

The local culture in Harban is that one of the members from the host family massages the guest. This is a kind gesture for a tired traveler who has walked great distance. There are four caste-like groups which consist of Shin, Yeshkun, Kamin and Dom. In Harban, no Kamin men or women are allowed to take part in funeral rites. One perspective noted by the author is that the Yeshkun and the Kamin were already living in Harban before the arrival of the Shin people.

Frembgen states that in the past it was important to be a warrior, so handling of a gun was important. Today diplomacy and Islamic religiosity were crucial for success in life. People in Harban, heavily depend on logging and because of this deforestation has accelerated. Satellite images show that there are regions in Southern Indus Kohistan which have lost one third of their tree population in just one decade.

The author stays at Sher Ghazi’s (local Jashtero in Harban) house as a guest.  He discovers that the house does not have a bathroom and the whole village uses the slopes to defecate. The area has a lot of Tablighi influence. The old meeting place for women in the village was abandoned in 1960s, because the Tablighi Movement disapproved it. They drove musicians out of the valley and also banned dancing.

The story of the carpenter named Qalanadar Shah, from Hindi village in Hunza is a very interesting one. Shah fled from his house because he had arguments with his parents and works as a carpenter in Harban. Another interesting story is of the Majzub Baba who lives in Chilas. Frembgen also sees fortified towers. The height of the towers demonstrates a family’s political power. They serve as protection from attacks. The author says that ‘In many cases these conflicts go back to affairs of jealousy and broken marriage promises, but also to their matters of honor and disagreements over land ownership’. He further stresses that accusations of forbidden love affairs are rampant.

The author admits that the ethnographic work in the field never unbiased. He also makes it clear that he could not complete his original aim- which was to write a monograph of field anthropology of Harban culture.