Swat Valley Refugees

There is no doubt that the Swat Valley used to be one of the most visited and the most beautiful areas of Pakistan, but this was before it fell victim to a bloody conflict between the Taliban militants and the Pakistani government. This war has caused hundreds of thousands of victims and millions of refugees. This article on Valleyswat.org is about Swat Valley Refugees, about the people who have had the chance to run for their lives. Read on and find more about the disappointing situation of people living in a 3rd millennium world.

According to the United Nations, Swat Refugees numbers are constantly increasing surpassing the numbers of refugees from the Rwanda conflict back in the 1990s. Swat Refugees are the people who used to live in Swat, the perturbed area of Pakistan but who were lucky enough to find shelter elsewhere. The others still need to cope with the poverty in Swat valley and the fear that any moment they could be killed by the Taliban forces.

The conflict in the swat Valley started over the desire of the Taliban militants to impose sharia law in the area. The government tried to keep the insurgents under control but as their numbers increased, the government did not manage to put an end to a situation that became more and more dangerous. In the last year, the Pakistani government managed to catch some of the Taliban leaders in the area, but the situation of the Swat Valley refugees is not yet solved. The number one leader of this Taliban group, Fazlullah is still at large and encourages its troops to keep on fighting for what they call ‘order and peace’. Even more, the natural catastrophe from 2010 in the form of destructive floods has helped the militants re-gather and strengthen their force even more.

Even though compromise is sought over, the Swat Valley Refugees cannot still return to their homes. Yet, many of the Swat Refugees may not even have a home anymore as it may have been destroyed by the insurgents or by the floods. Swat Valley Refugees are situated in nearby zones that have not fallen into the hands of the Taliban forces and are still peaceful. But life if difficult as it is for these people and having to accommodate Swat Refugees may be impossible for many of them. and yet, as a result of their religious believes, Swat refugees can still find a home in the houses of those who have been lucky enough not to live an conflict area.

To conclude, Swat Valley Refugees are unfortunately in a grim situation as peace does not seem to be achieved in the close future and as poverty threats to cause them losing the places they have found in the homes of people in the nearby provinces.

Swat Valley Floods

Swat valley used to be one of the most visited parts of Pakistan. Swat Valley was one of the richest areas of Pakistan with its large part of money coming from tourism. However, the conflict in which this region was trapped for the last years and the natural catastrophes that have occurred in the area have made it a living hell for its citizens. Read on valleyswat.org and find out more about what used to be called ‘mini Switzerland’ of Pakistan.

The Swat Valley is located in the Khyber Paktunkhwa province of Pakistan, at about 160 kilometers away from Islamabad, the capital of this South Asian country. Swat Valley is situated on the upper side of the Swat River, the river from which the valley obviously got its name. The main town in the region is Mingora and it used to be a princely state until it was dissolved in the late 1960s. The landscape is popular around the world for its high mountains with green meadows and clear lakes and it was what brought millions of tourists to this country. But the conflict that started few years ago and the natural disasters that occurred in the region in 2010, have transformed the swat Valley from a flourishing community to a place where not even its inhabitants would want to be.

Disaster in this valley occurred for the first time some years ago when Islamist militants tried to impose sharia law. The Pakistani government reacted by sending in troops and trying to control the area. After many battles, a continuous war and thousands of victims from each of the camps, peace seemed closer to achieve when a compromise was made by the government who finally accepted to impose sharia law in the valley. But happiness did not come back to the Swat Valley.

Swat valley Floods occurred in the summer of 2010 and they brought along more misery and more poverty. The area wasn’t too developed as it was and the Swat Valley Flood made it even worse. Houses were lost, roads were destroyed and the natural disaster was used by the Islamist militants to reinforce themselves. The damages caused by the Swat Valley Floods were beyond imagination. Even the officials admitted that they are not prepared for a Swat Valley Flood of that scale and magnitude. The civilians who remained here even after the first insurgencies, are now left with nothing. The Swat Valley Floods took the shelter of many of them.

Swat Valley Floods have passed now and the region has managed to get back together, slowly. However, the Swat Valley Floods did not push the militants away and talks are still being carried out in order to come with a compromise and provide civilians living here a peaceful life.

Taliban In Swat Valley

Pakistan is a country in the Middle East that used to be one of the most visited places in Asia. A particular part of this country, the Swat Valley is often called ‘the Switzerland’ of Pakistan and it used to be the area bringing most money to the Pakistani government through tourism. Nowadays, the wealthy and peaceful Swat Valley has fallen in the hands of the Swat Valley Taliban and a conflict that has killed hundreds of thousands of innocent people. Read on Vallerswat.org more about this conflict and the turn that it seems to take. Here you can find out more interesting information on how the Taliban In Swat Valley affect the area, what their goals are and how does the future look like for the inhabitants of Swat Valley.

The bloody conflict started in Swat Valley over 10 years ago when the Taliban In Swat Valley tried to impose sharia law as the ruling law of the province. That was the first time when Taliban forces are believed to have grouped in Pakistan and ever since the government has tried to eradicate these militants. The militants have started building their troops by calling for Islamic followers who would restore in the area what they call ‘order and peace’. But peace is the last thing they have brought. Since the conflict started, hundreds of thousands of people have died from both camps, that of the militants and that of the government as well as thousands of innocent people. Moreover, large numbers of the inhabitants have fled to other countries driven by their fear from Swat Valley Taliban.

As many would have expected, the Taliban in Swat Valley have used violence to reach their purpose. they have killed many anti-Taliban leaders of Pakistan who resided in the area and they have managed to rule this part of Pakistan for a long time. this has only meant terror and fear for its inhabitants. But in 2010, the Pakistani government managed to capture and kill a large number of the Taliban In Swat Valley, in particular leaders of the troops. Yet, the man who has gathered the Taliban forces, Fazlullah and the leader of these forces has remained uncaught. And if progress seemed to be done in the prospect of peace in the Swat Valley Taliban forces appear to gather again and gain power after the floods of 2010.

The conflict in Swat Valley, one of the best areas of Pakistan has been started by the Taliban forces and even though there are talks being made to reach an agreement for peace, it seems that the Taliban forces will not give up until they get what they want and that is power. Hopefully, the bloody war will cease with the Pakistan efforts and people will be able to live normally again.

Swat Valley Geography

Many people are curious about the beautiful Valley Swat, namely about Swat Valley Geography. The easiest way to describe Swat Valley Geography is to explain that Valley Swat is located in Pakistan. Pakistan is located in the west of the Indian subcontinent. Afghanistan and Iran border it on the west; India borders it on the east; and the Arabian Sea borders it on the south. Pakistan is full of mountains, including both the Karakoram mountain range and the Pamir mountain range. Deserts, plateaus, plains, and other structures cover the area, which is also home to the long Indus River. The valley itself is located in the Khyber Pakhtunkhwa Province. It is approximately one hundred miles from Pakistan's capital city, Islamabad. The swat river, the Hindu Kush mountain range, lush green forests, and beautiful lakes all serve to make up the lovely area.

For those interested in exact Swat Valley Geography, the Valley Swat is situated between thirty-four and forty to thirty-five degrees of north latitude and seventy-two to six degrees of east longitude. The valley is considered part of the Provincially Administrated Tribal Area of the Northwest Frontier Province of Pakistan. However, just knowing these very basic facts can't describe how wonderful and amazing the geography and natural atmosphere of the valley is.

One of the most beautiful and memorable features of Swat Valley Geography is the lush, flowing lakes that fill the area. These lakes all feed into the Green River Swat and are popular tourist destinations throughout the Valley Swat. Every day, tourists can be found camping out along the lake and taking long walks through the meandering trails found near the water. The Bashigram Lake, for example, is a popular tourist destination. Located to the east of Vashigram, the lake is a valley in itself and is known for being frequented by both tourists and locals alike. Other great lakes include Daral Lake, Mahodand, Saidgai Lake, Kundal Lake, Izmis Lake, and Spin Khwar Lake.

Another wonderful part of Swat Valley Geography is, of course, the actual valleys. A popular valley in Valley Swat is the Madayan Valley. Often compared to the Alps of Switzerland, the Madayan Valley is surrounded by many different mountain ranges, creating amazing scenery for any visitor. Fortunately, the valley is also central to many other valleys and attractions in the area. Resorts are also common in the area, including the Madyan, Chail, and Bashigram resorts. Other valleys to see include Shanku Valley, Bashigram Valley, Chail Valley, and Mankial Valley. Of course, all of these great geographical features are just a small part of the beautiful Swat Valley. There are a lot more amazing things that need to be experienced firsthand to be fully appreciated.

Swat Valley Architecture

One of the most undiscovered and little discussed treasures of the Swat Valley, also known simply to the inhabitants as Valley Swat, is the vast wealth of Swat Valley Architecture that exists. The first inhabitants of Valley Swat date back to almost six thousand years ago, and there are still pieces of Swat Valley Architecture that remain in the area to this day. Many of the pieces of architecture can be traced back to the valley’s rich and full Buddhist history, making a visit to the area a real lesson in history that can’t be found anywhere else.

For those who visit any of the valleys or mountains of Valley Swat, and there are many, beautiful, rustic pieces of Swat Valley Architecture can be found everywhere. A trip to any mountain or valley will usually take about one hour down a winding road in a specialty vehicle. While there are lots of lush green forests and beautiful natural bodies of water to see, there are also rustic, charming little houses that have been standing for much longer than the average person might think. Any architecture lover will get a real thrill out of gazing out the window at these homes, asking questions of the driver, and, of course, snapping a few photos of some truly original homes.

Other forms of Swat Valley Architecture can be found in a surprising place. The cemeteries or graveyards of Valley Swat are built in the traditional Buddhist style, with some graves dating back incredibly far. Any lover of history or architecture will want to be sure and take a spooky stroll through the cemeteries in the area, paying careful attention to the intricate carvings and careful attention to detail showcased on each and every headstone. Nowhere else will visitors find art in such a strange and fascinating place.

In addition to paying attention to the Swat Valley Architecture found in the older homes and in the cemeteries, visitors to Valley Swat are also encouraged to check out the various museums. While they will not contain actual pieces of architecture, there are many recreations or models of ancient structures built by the people and tribes who once inhabited the beautiful land. In addition to these models, museum visitors can also find ancient jewelry made of handmade beads, ancient utensils, ancient currency, and many other artifacts that are reminiscent of the culture and of the people who once inhabited all the great structures found throughout the area. For any lover of history, art, and of course, architecture, the valley is the place to visit. Visitors can take official tours or just go out exploring on their own. Whatever one decides to do, it is certain to be a truly memorable and enriching cultural and artistic experience.

Swat Valley Economy

The Swat Valley, also commonly known simply as the Valley Swat, is an interesting area. Many people are curious to know about the Swat Valley Economy. While a lot of information is available about Swat Valley Economy, unfortunately, most of it is not positive information. In fact, just this past year, the Valley Swat and Pakistan as a whole suffered a tough blow. It's growth for the past year was determined the slowest in a decade, and the area was forced to take $600 million in US funds to use for emergency relief. A large chunk of this money went to help people of the valley who had been displaced. It is nice to note, however, that the area does have a reputation for spending its money wisely. It is not in serious debt; it is simply going through a rough, financial time at present, much like many other areas of the world, including the United States.

Unfortunately, it looks as though it could take a while for things to improve in the Valley Swat. The gross domestic product is estimated to slow to 2.37%, another turn for the worse of the Swat Valley economy. Other officials argue that it might fall even lower, perhaps dipping into the 2.1% mark. No matter which figure turns out to be accurate, this year will mark the worst year in finance for the area since the 1997-1998 fiscal year. This could make for large problems for the area, but there are plans in place, such as increased tourism and marketing, that should help to turn the economy back around slowly but surely.

Unfortunately, there are not really any concrete reasons for the poor state of the Swat Valley Economy. The lowered rated of tourism since the terrorist attacks and the war in the middle east is thought to have something to do with it. Also, the manufacturing sector of Valley Swat has diminished significantly, about 5.73% in one year's time. According to the National Accounts Committee, the industrial sector has declined as well, by about 2.57%. Construction is down 10.7%, and finance and insurance 1.19%. Furthermore, investment income has diminished as well.

Just like the United States is currently in a recession, so is the beautiful and once thriving Valley Swat. However, tourism is slowly starting to increase to the area, which could bring about a real and positive change in the Swat Valley Economy. Individuals who are interested in helping are encouraged to find a charity or organization supportive of the Swat Valley to donate to or to simply pay the area a visit and give something to this struggling economy. Hopefully, the Swat Valley can be back on its financial feet relatively soon.

Story telling culture in Swat

In the good old days, the tales were told in a different and spellbinding environment. In the long and dark nights of winter when electricity was not provided to most of the village, and all the members of the family would sleep together in one large room, which was called Kota in the local vernacular, in the dim light of oil lamps with the calm snow and pattering rain outside, the eldest of the family who used to be the grandmother started the tale with the children huddled together in their blankets from tip to toe except their heads out like a kangaroo’s Joey from its pouch, would listen keenly to every word uttered by her. They used to be very inquisitive and would ask several questions if they did not go with the rhythm of the story. Moreover, answering and responding to the narrator i.e. ha (yes) carry on, was an essential requirement for the listener which assured the narrator that they were listening properly and were not asleep. The moment the Ha sound stopped, the grandmother would realize that her grand children have stepped into the world of dreams where impossible and unbelievable happened all night long. Such was the life of the children of the recently past generation. These bedtime tales and stories were narrated in each household and not even a single kid would sleep without listening to a story from his weak and frail but loving grandmother.

 some popular stories are:

The Good Guy and The Bad Guy (Nekay Aw Baday)

Long, long ago, two brothers and their old mother were living in a village in a far-off place. On was called Nekay because he was a very kind and merciful person always ready to help others. The second brother was called Baday because he fought on petty issues with everyone and nobody loved him in the society. Nekay used to work for the sustenance of the family. Baday would sometimes bring firewood from a nearby mountain after his brother and mother coaxed him to do so. One day when he was back from the hill with his bundle of logs on his back, he shouted, “mother, where should I put it”. His mother replied in an agonizing voice to put it near by the fireplace but he constantly asked her to where he should put it again and again. When his mother got enraged at his behavior, she shouted in anger, “put it on my head, you scoundrel”. Baday instantly did so and the poor woman died not bearing the load of the heavy bundle of firewood on her head. When Baday observed that he has killed his mother, he sought for a pretext to show his brother how their mother died. He quickly prepared some popcorn and put some of it in the mouth of his mother to show his brother that some popcorn stuck in her throat and suffocated her to death. When his brother came from the fields and saw that his mother was dead, he started mourning and wailing and prepared for her last rituals to bury her with dignity. After the burial ceremony was over, Neakay arranged for a feast, as it was the custom to help the departed soul in the next world. When Baday came to know that his brother is inviting people for the feast, he got infuriated and devised a plan to mock and embarrass the people. He smeared a sticking substance on the carpets the people were to sit on. The people of the village came for the feast on appointed time and sat on the carpets without noticing what was in store for them. When they were finished and rose to leave, the carpets also rose with them sticking to their behinds. Baday laughed and ridiculed them but Nekay was very offended on this behaviour of his brother and sought the forgiveness of everyone at this embarrassing trick devised by his manner less brother.

Later on, Nekay went to a priest for employment. The priest promised him employment on one condition, which was that if any one of them regretted the decision and broke the bond; his nose will be chopped off as a punishment. Nekay agreed with the condition and it so happened after a few days that Nekay felt repented for his employment with the priest and in the end the priest as a punishment for violating the bond chopped off his nose. When Baday came to know of it, he decided to avenge his brother and went to the priest for employment. He was given employment according to the earlier bond. The priest was happy that he will also receive the same punishment one day but Baday has strongly resolved that he will inflict the priest so much that in the end he will entreat him to leave and so his mission would be accomplished.

Baday used to follow the orders of his master but was searching for an opportunity to fulfill his mission. One-day priest ordered him to go for hunting and bring some fresh hare meat. Baday took the priest’s pet dog that was named Lachai by the priest for the hunting and in the forest killed the dog and brought its meat for the priest pretending that it was the meat of a freshly hunted hare. The priest and his family relished the juicy meat and when the bones were left, the priest called for his pet dog to eat the bones, but there was no sign of the dog in the house. Later on, Baday exposed his trick and asked the priest that did he feel sorry for employing him. The priest remembered the punishment and said, “no, absolutely not”. But he was devising a plan to get rid of him as soon as possible.

The time rolled on and one day when the priest could not anymore bear the troubles created for him by Baday, he decided to steal away from the village without telling anyone and settles somewhere else. Baday somehow came to know of his master’s secret flight and when his master was storing food and other essential items for his journey in a huge basket made of sticks, Baday secretly set inside it and concealed himself with breads (paratay) that were prepared in Ghee (oil) for the journey. The priest and his wife left early in the darkness of dawn and when the sun rose, the priest could not bear the burden of the basket, he requested his wife to rest for some time in the shade of a nearby tree. In the mean time, Baday who was hiding in the basket felt an urge to pee and urinated in the basket. When the urine drenched the back of the priest, he scolded his wife for frying the bread (paratay) in such a huge amount of ghee that it spoiled his white clothes. The priest and his wife were sitting under the cool shade and as he was tired, he wished that if Baday would be there, he would have carried the heavy basket for him. Suddenly and from nowhere Baday jumped out of the basket like Jake in a box and offered his services. The priest was shocked to death and decided to go back to their village with Baday carrying the basket on his back.

One night, when Baday was performing watchman’s duty, he overheard the priest and his wife that when Baday will sleep the next night, we will tie him to his bed and throw him to the nearby river. Baday chalked out his plan and on the appointed night exchanged his bed with the priest’s wife when they were sound asleep. He dressed himself like priest’s wife and woke him up to throw Baday to the river. The priest tied his wife on her bed, covered her mouth, as he could not see whether she was his wife or their servant in the dark night and together they took the bed to the river and threw it. When the priest realized in the morning that he has thrown his wife to the river instead of Baday, he started wailing and cursing his servant. Baday asked him again that did he regret his decision of employing him, the priest after a moment’s thinking about the punishment said, “no, I am not”. But inside, he was imploding with rage and decided that he will avenge his wife’s death one day.

The priest was very gloomy and grief stricken due to the death of his wife therefore Baday suggested him to marry again. He liked his suggestion and together they went to a nearby village to seek wife for him. They went to a household of another priest where they explained their purpose of visit. The priest extended traditional hospitality and requested some time to discuss and think over the matter with his wife. As it was almost dark, the priest took them to a nearby mosque to spend the night and asked Baday about the favorite dish of his master for the dinner. He replied that his master relished boiled beans and it would be a great favour if they prepare this dish for tonight. The house owner prepared the dish and both Baday and his master ate it but Baday sprinkled chili in his master’s plate, which resulted in his excessive consumption of water with beans that caused him diarrhea in the night.

When they were retiring for sleep, Baday placed his bed in front of the door of the mosque and during the night the priest woke him up to open the door as has to answer the call of nature. Baday told him that there is an earthen pot in the mosque and the priest should empty his bowels in the pot. The priest had no other choice due to the severity of the bout but to conform to the order of his servant and in this way the story was repeated all over the night.

Early in the morning the priest took the pot secretly to throw it away without letting anyone to know about it. When he left the mosque, Baday gathered some people and told them that the priest has stolen the pot from the mosque. All of them started following him and when the priest observed it, he started running. The people also ran after him and suddenly the priest stumbled upon a rock and the pot slipped out of his hands and broke to pieces on the ground exposing the contents. When the people realized the real situation, they started mocking the priest and his act. The children hooted at him and the elders laughed at his condition. His plan of marrying again was ruined. Slowly the tears rolled down his cheeks and drenched his long beard as his reputation and respect mingled with soil. When Baday saw this, his joy knew no bound and he asked him again whether he repented his decision of accepting his services. Miserable and dejected, he nodded in affirmative. Baday quickly took a sharp knife out of his pocket and chopped off the nose of the priest and in this way took revenge of his brother.

The Red Lame Goat (Sra Gwada Beza)

Once upon a time, in a certain place there lived a red lame goat with her two kids. Their names were Angak and Mangak. The goat advised her young kids not to open the door of their dwelling to any one except her when she is out for grazing. She also explained them the code words that she would utter when she comes back from grazing which were “Angak, Mangak, open the door, my mammary glands are overflowing with milk”. The kids assured their mother that they would follow her instructions.

One day when the goat was out for feeding, a wolf knocked at their door. The kids had forgot the words of their mother and in curiosity opened the door. When they saw a wolf standing there, they huddled in their dwelling with fear. The wolf entered and swallowed both of them alive. When their mother arrived and saw that the wolf has eaten her kids, she got enraged and pierced the belly of the wolf with her razor sharp horns. The wolf died instantly and the kids jumped out of its belly safe and sound. Later, they promised their mother that they would never again act against her advice. Later they lived happily everafter.

Tuna and Tunai (The Little Giants)

In a certain forest on remote mountain two little giants Tuna and his wife Tunai were living in their small dried pumpkin house. One day when Tunai was sweeping the floors, she found a grain of maize. She took it to her husband who took it to a watermill for grinding. He brought back the flour and handed over it his wife to prepare bread from it. She made the fire and started baking the bread. As soon as the bread was ready to eat, Tuna would take it and swallow it instantly and impatiently. At last the last bread was left for his wife and she ate it with patience. As Tuna has devoured a lot of breads, he felt an urge to fart in their fragile little pumpkin house. His tummy was protruding and bulging with gas. His wife entreated him to go outside the house but he could not bear the pressure and farted with a huge bang in their delicate pumpkin house, which broke the pumpkin in to countless pieces. In the end they were homeless and Tuna repented for overeating all his life.

Folk Tales and Traditions in Swat

Swat has a rich and luscious history regarding art, literature and architecture. Due to modern technology and education, some wonderful traditions and customs of this magical valley are slowly passing away and the hi-tech generation of today is unfortunately oblivious of the important role it played in the unity and solidarity of the community in the bygone days. It is said that “ old is gold” and this adage aptly applies to the glorious traditions and values which were strictly and sincerely followed and adhered to. Today, the outreaching electronic media print media and communication media has intruded in to the spirit of our centuries old culture and has started hallowing it like a termite. The embarrassing and offensive programmes on TV networks and CDs have stolen the innocence and simplicity of the children. For the children of those days, a newborn in the family was a mystery to be solved and about which they asked different questions from the elders i.e. how he entered the household and family? From where did he appear? Where was he found etc? But today even a five year old can amply satisfy you about the reproduction process and complexities. Thanks to the intrusion of the ever-present media, which has educated and penetrated the innocent mind of our young generation.

In the good old days, as they are called by the aged, the emotions and sentiments of brotherhood and sympathy ruled over all the communities but today the nature and standards of the society has changed. In the past, people of respectable lineage were revered and respected for their notable families, knowledge and relation with the people but today wealth and material resources are the parameters on which people are weighed. The norms and values are drastically changing, those who were once ready to sacrifice even their lives for each other have now turned mere spectators to watch their fellow human beings in distress and trouble.

Several message and lesson pregnant stories and tales were narrated by the parents to their young ones during night sitting around the fireplaces as no TV or other temptation was available in the glorious old days. In some villages, there were some people like Chaucer’s storytellers in The Canterbury Tales who were expert and articulate in story telling and everyone sought their company in the long and dark chilly nights of winter to enjoy their thought provoking and delightful tales. Most of these tales and fables were based on myths where giants, troll, elves, fairies, witches, bogeymen, kings, prince and princesses were struggling to triumph and rule. Some of these tales and fables were based on real life and the characters were actual and typical human beings vulnerable to any natural or man made calamity.

Several others were based on religious or chivalric characters that fought and struggled for social, religious and moral codes. Some others were replete with humour and comedy, which only entertained and made people forget the worries of life for a few moments. Moreover, the parents and elders of the family also taught and memorized to their young ones the basic teachings and lessons of Islam. These traditions have almost crumbled to the ground and only in some far-off villages where the tentacles of modern technology have not reached yet, these centuries old customs and traditions are still alive and surviving.

Some of these tales have penetrated our culture from other famous entities and civilizations through books that were read in the local seminaries in the past or through verbal tradition. Arabian Nights have an explicit effect on the tales in Swat valley and the local narrators have created even new version. Mullah Nasiruddin who is famous all over the world for his funny and humorous stories has also evident impression on the tales that are in the glamorous valley of Swat. Some tales and fables are purely indigenous to different localities in the valley. The Killing of Old Men is the most famous and often quoted.

In several other primitive cultures especially nomadic people the killing of old and infirm of the community is widely known and accepted. In the famous Eskimo culture, the old and aged one of the community are often abandoned as they can no longer sustain themselves nor contribute to the community and are a burden on the community. Some famous proverbs and idioms have also been related with old age and its repercussions i.e. Age is a poverty, Age is sickness from which everyone must die, Youth rises, age falls etc. But still in most cultures old age is honored and revered and different proverbs associated with old age and the wisdom that accompanies has been coined i.e. An old man can see backward better than a young man forward, with old men take counsel, an old man can be outrun but not out counseled etc.

The tradition of orally narrating these fabulous tales and fables in the captivating Swat valley is dwindling gradually and our young generations are getting estranged from these precious customs and traditions.

Let us rekindle the flame of these valuable old traditions in our new generation and preserve our priceless treasure of oral narration, which has in a way educated and entertained the past generations of our beautiful valley.

Tourist Attractions

Marghazar          

Marghazar 16 km away from Saidu Sharif is famous for its “Sufed Mahal” the white marble palace of the former Wali (Ruler) of Swat.

Malam Jabba           

Malam Jabba (also Maalam Jabba, Urdu: مالم جبہ) is a Hill Station in the Karakoram mountain range nearly 40 km from Saidu Sharif in Swat Valley, Peshawar, Pakistan. It is 314 km from Islamabad and 51 km from Saidu Sharif Airport.Malam Jabba is home to the largest ski resort in Pakistan.The Malam Jabba Ski Resort, owned by the Pakistani Tourism Development Corporation, had a ski slope of about 800m with the highest point of the slope 2804 m (9200 ft) above sea level. Malam Jabba Ski Resort was the joint effort of the Pakistan government with its Austrian counterpart. The resort was equipped with modern facilities including roller/ice-skating rinks, chair lifts, skiing platforms, telephones and snow clearing equipment.

Swat Museum  

Swat Museum is on the east side of the street, halfway between Mingora and Saidu. Japanese aid has given a facelift to its seven galleries which now contain an excellent collection of Gandhara sculptures taken from some of the Buddhist sites in Swat, rearranged and labelled to illustrate the Buddha's life story. Terracotta figurines and utensils, beads, precious stones, coins, weapons and various metal objects illustrate daily life in Gandhara. The ethnographic section displays the finest examples of local embroidery, carved wood and tribal jewellery.



Maindam

Miandam is a small summer resort ten kilometres (six miles) up a steep side valley and 56 kilometers (35 miles) from Saidu Sharif, making it an hour's drive. The metaled road passes small villages stacked up the hillside, the roofs of one row of houses forming the street for the row of houses above. Tiny terraced fields march up the hillside right to the top. Miandam is a good place for walkers. Paths follow the stream, past houses with behives set into the walls and good-luck charms whitewashed around the doors. In the graveyards are carved wooden grave posts with floral designs, like those used by Buddhists 1,000 years ago.

Madyan

By the time you reach this small town at 1320 m and about 60 km from Mingora, the mountains have closed in and the valley is almost snug. Here one senses why Swat is so popular among the tourists. There are a lot of embroidered shawls in the Bazars of Madyan.At 1,321 metres (4,335 feet) above sea level,but it is a larger town and has many hotels in all price ranges and some good tourist shopping. Antique and modern shawls, traditional embroidery, tribal jewellery, carved wood and antique or reproduced coins are sold along the main street. This is the last Swati village, offering interesting two-and three-day walks up to the mountain villages... ask in the bazaar in Muambar Khan's shop for a guide. North of Madyan is Swat Kohistan where walking is not recommended without an armed guard. The central mosque at Madyan has carved wooden pillars with elegant scroll capitals, and its mud-plastered west wall is covered with relief designs in floral motifs

Behrain                   

A quarter of an hour past Madyan, the road squeezes through Bahrain. Tourists stop to shop or have a look around for beautiful carved wood chairs and tables and other handicrafts. Behrainis are a mix of Pashtuns and Kohistanis.Bahrain is ten kilometres north of Madyan and only slightly higher, at about 1,400 metres (4,500 feet). It is another popular riverside tourist resort, with bazaars worth exploring for their handicrafts. Some of the houses have carved wooden doors, pillars and balconies. These show a remarkable variety of decorative motifs, including floral scrolls and bands of ornamental diaper patterns almost identical to those seen on Buddhist shrines and quite different from the usual Muslim designs.

Kalam                   

2070 m high and 100 km from Mingora, it was the centre of an independent state in the 19th century. It was later taken by Chitral then given to Swat after partition.Kalam, 29 kilometres (18 miles) from Bahrain and about 2,000 metres (6,800 feet) above sea level, the valley opens out, providing rooms for a small but fertile plateau above the river. In Kalam the Ushu and Utrot rivers join to form the Swat river. Here, the metalled road ends and shingle road leads to the Ushu and Utrot valleys. From Matiltan one gets a breath-taking view of the snow-capped Mount Falaksir 5918 metres (19,415 ft.), and another un-named peak 6096 metres (20,000 ft.) high.

Usho        

Usho 3 km from Kalam Valley and 117 km from Saidu Sharif

 Utror                

Utror 16 km from Kalam Valley and 120 km from Saidu Sharif.Utror       valley is situated between 35° 20′ to 35° 48′ N latitudes and 72° 12′ and 72° 32′ E longitudes. The population of Utror is 6888 and the area of the valley is about 47400 hectares. Utror valley is surrounded by Gabral and Bhan valleys on the east, upper Dir district on the west, Kalam valley on the south and Gabral valley on the north. It is 15 km from Kalam, the centre of Swat Kohistan. The altitude of the valley at Utror proper is 2300 meters and reaches to 2900 meters at Kandol Lake.

Ghabral      

Gabral valley lies between 35° 20′ to 35° 48′ N latitudes and 72° 12′ and 72° 32′ E longitudes over an area of about 38733 hectares. The population of Gabral is 3238. The valley is surrounded by Chitral District in the north, Utror valley in the south and south west, upper Dir district in the west and Bhan and Mahodand valleys in the east. It is 5 km distant from Utror proper and 20 km from Kalam. The altitude of the valley ranges from 2580 metres at Baila to 5160 metres at Karkaray Lake top.In Utror and Gabral, 44 medicinal plants are collected during the months of May, June, July and August. Only 14 of them are traded to National and International markets while the rest are used locally. A survey by Pakistan Forest Institute concludes that 75 crude herbal drugs are extensively exported and more than 200 are locally traded in Pakistan. Indigenous people, who have no training in sustainable harvesting, post-harvesting care and storing of medicinal plants, collect 85 percent of these crude herbs from the wild.

Mahudand 

Mahodand valley, which lies in the North of Kalam, is famous not only among nature lovers, and escapists but also the exotic trout fish hunters. The valley can be accessed through an un-metalled road from Kalam in a four by four (4x4) vehicle. The road is bumpy and tricky but the surrounding landscapes engrosses you so severely that you wish for more and expect to discover new panoramas. The small hamlets that are scattered in the mountains and the bellowing smoke that spirals into the sky from the houses are some, which lives in the memory forever. Swat River, which is born here, is shackled by the tall mountains, which has turned its water into a roaring monster trying to release itself from its fetters, but there are some places where the river is calm and silent without showing any sign of rebellion.

Pari(Khapiro) lake

Pari Lake is one of the lakes in Swat region which is located at a very high altitude in the foot of the tallest peak in the range with a considerable depth. The name Pari or Khapiro is given to the lake due to the widespread belief that the lake is the abode of fairies where they live and bathe in the cool, pure and clear water of the lake. It is located to North-east of Utror valley and can be accessed only by trekking. Trekking to the lake needs endurance and love for nature as the trail is exasperating as well as dangerous therefore, utmost care should be taken while trekking on the narrow bends and turns leading to the lake. The lake is accessible from both Izmis and Kundal lakes. Two ascending tracks lead to this lake from Kundal and Izmis lakes taking almost five hours to reach this roof top of Swat. The trail is very steep from both sides but the surrounding beauty and eye-cooling green pastures and exotic flowers not only boost the trekker’s stamina but compel him to explore further.

Kundol Lake     

The pastoral valley of Swat has abundance of precious resorts of nature where one can find solace and respite from the never-ending struggle of life. Kundal or Kandolo Lake is one such place here upon which the Maestro of nature has spent extra time and effort to paint. Kundal Lake is situated in the north of Utror valley. One can easily access it from Kalam via Utror from where a link road ends in a green valley called Ladu in the foothills of the lake. You can either hike to Ladu from Utror or take a four-wheeler to ease and minimize your journey. It consumes almost two hours to reach the beautiful valley of Ladu. For the adventurous kind, a walk in the romantic valley will unravel several new mysteries. The people who take temporary residency over here during summer plow the open land and harvest potatoes and turnips, which are famous all over the country for its exotic taste. There is also a small hut in Ladu where you can take tea and get something for eating. From Ladu it takes almost four hours to reach the lake. Some locals can guide you and even take your luggage if properly paid. The mountains around this small valley are covered with tall cedar and pine trees and meandered by different streams and torrents. The people are friendly and provide you guidance if required.

Bashigram Lake

Bashigram Lake is situated to the east of Bashigram valley near Madyan. The road to this valley is partly metaled and can be plied by a four by four or any ordinary vehicle. It takes almost forty to fifty minutes to reach this picturesque valley inhibited by simple and hospitable folk. From here, trekking of four to five hours, depending on professionalism and enthusiasm of the trekkers lands you in the realm of a serene and enchanting lake of Bashigram.

Spin Khwar (White Stream) Lake

Spin Khwar is a beautiful lake hidden in the lap of mountains towards the north of Kundal Lake and east of Utror valley. The name Spin Khwar has a clear significance as a small white stream in the east flows down to the lake from the surrounding mountains and is a major source of water for the lake. The lake is accessible through two tracks, one from Kundal and the other from Ladu valley. The track from Ladu is comparatively easy to walk and less tiring while the track from Kundal is not only difficult but alarmingly dangerous although it is short and links Kundal and Spin Khwar. Its steepness and dangerous bends needs an experienced trekker and unending physical strength. The grazers in the area have built small huts and a mosque where one can stay but a personal tent is more recommendable as these huts are in a poor condition due to lack of maintenance.

Daral Lake

Daral lake is situated to the northeast of Sidgai Lake and can be accessed through Saidgai after two three hours rigorous trekking. The trail to Daral is full of fun and amusement because it runs over sky touching heights of the mountains provides spectacular sights and panoramas for the beauty hungry eyes of nature lovers. A close look towards the south will reveal the long and winding sellouts of river Swat in the horizon.After walking and trekking for about two and a half hours on bare and naked mountains, the trail start descending towards the East where Daral Lake is located.

Photos

The History of Swat

 Pre-Islamic periods
 
The history of Swat valley up to the beginning of the present century is not very well known. The Bronze and Iron Ages finds show no continuous development but a shifting supremacy of various invading and local tribes. This may be due to the unsettled nature of the dominant groups of peoples caused by frequent invasions, upheavals and mass migrations. This instability can be attributed to Swat’s geographical situation. Although it is relatively remote, it lies on one of the old transit roads between Central Asia – Sub Continent and Central Asia – China via Gilgit and does not lie on any major transit roads. It is not only close to the main passes between Central Asia and the sub-continent but some of the main routes pass through it i.e. via Bajawar and via Chitral.
It is an extremely fertile valley. As such it invited the attraction of almost all invaders, resulting in a multiplicity of influences on the socio-political culture of the region. This instability can also be the cause of the fact that historical references to Swat are found only for discrete periods in history. From the end of the 6th century BC, the area between Jalalabad, on the Kabul River, and the Indus formed part of the Achemenid Empire as the twentieth satrapy with the name Gandhara. Gandhara Art flourished in Udyana, though Gandhara and Udyana were two separate geographical units. In 327 BC, Alexander the Great conquered lower Swat after successful sieges of Ora (now Udegram) and Bazira (now Barikot) and subdued the Assakenoi people living there. In 305 BC, Alexander’s successor, Seleukos Nikator, ceded Gandhara to Chandragupta founder of the Mauryan dynasty who had already acquired it in 321 BC. Still later, the Bactrian Greeks, the Sakas and the Parthians held sway over Gandhara. Alexander’s conquest marks the first wave of Hellenistic influence in what is now Northwest Pakistan. The Greek power and influence introduced new ethnic and cultural elements in the region during this era. During the middle of the 2nd century BC, the Kushan dynasty began to gain dominance. In early 3rd century BC, Buddhism was introduced into Gandhara during the reign of Asoka . During 1st century AD, Gandhara became the second holy land of Buddhism and experienced an unique economic and cultural flowering, with a flourishing trade with Rome and China. This brought a variety of influences to create what is now identified as Gandhara culture. This is evident from many ruins, rock paintings and archaeological finds as well as from reports of Chinese and Tibetan pilgrims. At an early stage, Swat was a center of Hinayana Buddhism and of the Mahayana school that developed from it . The Chinese pilgrim Fa-Hsien, who visited the valley around 403 AD, mentions 500 monasteries. After him, Sun Yun (519 AD), Hsuan-tsang (630 AD), Wu-kung (752 AD) praise the richness of the region, its favorable climate, the abundance of forest, flowers and fruit-trees and the respect in which Buddhism is held. The Kushan dynasty ruled for four centuries till it was over run by the White Huns in 5th century AD and the glory of the Gandhara era came to an end.
Beside the constant invaders, who preferred to carry off the movable wealth, the origins of this economic and cultural regression are not precisely known. It seems that earthquakes and floods also took an heavy toll. Hsuan-tsang recorded this decline and mentioned the downfall of Buddhism . According to him, of the 1400 monasteries that had supposedly been there, most were in ruins or had been abandoned. The monks still quoted from the scriptures but no longer understood them. There were grapes in abundance but cultivation of the fields was sparse.
 
Islamic Period
 
After the decline of Buddhism the history of Swat disappears into obscurity, emerging only rarely in the accounts of historians. From the 8th century AD onwards, the Arabs exerted pressure from the west in the Persian-Afghan region. In 1001, Mahmud of Ghazni (in Afghanistan) began a series of invasions of India and, in the course, his generals conquered Swat and defeated its Hindu ruler Raja Girra.
With the passage of time people from different Afghan tribes came and settled here. They established their rule and ruled Swat for centuries. The passing of Changiz Khan and Timurlane in the 13th and 14th century AD is acknowledged. Scholars suppose that the valley remained uncultivated, quite uninhabited but traveled all over by groups of nomad shepherds during some centuries . The valley was later occupied by the Dilazak who were also forced out, as the Swatis to the Hazara mountains, east of the Indus, by the Yusufzais after a bitter twelve year struggle. Initially, the Yusufzais were guaranteed rights over the lands occupied by them, but paid tribute to Babur, the Mughal emperor of India. They however gained complete independence under Babur’s successor, Humayun.
Thus, from the beginning of 16th century AD, the valley is occupied by a Pukhtun tribe coming from Kandahar and Kabul, the Yusufzais who are still there today. Swat was given to Akozai, a sub tribe of the Yousafzai. The Akozai distributed Swat among its various sub-branches under 
 the plan devised by Shaikh Malli.
 
The Wesh
 
Yusufzai Swat was organized as a stateless society based on segmentary groups. The hallmark of their socio-political organization, as devised by the saint Shaikh Malli, was wesh, the distribution of territory based on filiation in segmentary groups and was known as Daftar-e-Shaikh Malli. The wesh system of periodic distribution or redistribution of land conceptualized the individual’s place in the Yusufzai descent charter by shares (brakha) in the land based on membership in the lineage segment, since no two pieces of land are qualitatively equal, so rather than vest property rights to specific fields permanently in any one lineage segment. In this way, a completely equitable division of the fruits of conquest was assured. Permanent equality was ensured by a regular distribution of rotation of ownership over say every seven or a maximum of ten years.

Land as a common tribal property was a vital diacritical boundary that kept the individual within his segmentary descent group and one of which Shaikh Malli attempted to maintain through his land system. Yusufzai ownership of land simultaneously established the exclusion of the non-Yusufzai to right in land. At a stroke superordinate and subordinate positions were created and maintained. Economic status was thus confirmed through genealogical charters. Wesh was a conceptualization of a pastoral-nomadic egalitarian social philosophy which asserts the rights of every member of the tribe to equal shares in the joint possessions by defining positions within homologous segmentary groups. In Swat, however, it served to create economic and ethnic divisiveness between Yusufzai and non-Yusufzai Pathans.
Wesh created powerful feudal landlords surrounded by hierarchically ranked and supporting occupational groups and vassals, theoretically equal in ideological belief in an egalitarian religious system, but exhibiting many castes the like qualities of social hierarchy. Local social organizations revolved around the khan. It must be noted that the Khanship was not hereditary but the people had to make a person their Khan and as such to replace him by another. So the Khanship was at the discretion of the people and his estate forming semi-independent islands of authority. There was a distinct growth of a feudal class based on possession of land and the inherent right to that land by virtue of conquest, sanctified by the land distribution system.
The Yusufzai era can be described as a post-slavery stage in social history, where there was widespread use of service tenants instead of salary. Life in Swat for the Yusufzai’s khans, as seen early last century was that of a leisure country class, with most of the labor being done by the faqirs.
A historical scrutiny of the practice of the system of wesh, however, tends to show that it approximated more to an "ideal" rather than "actual" form of Pukhtun socio-economic organization. The historical reality and frequency of wesh in Swat is presumed and supported with somewhat scanty ethnographic material. For example, it is not clear how long the cycle of allotment took to revolve; or whether there was a revenue and administration secretariat that recorded allotments according to shares and period of allotment; or who supervised and implemented the blue-print of reallotments; or what institutions dealt with errant or defaulting khans refusing to move out after his allotted time had expired.
For five hundred years the Yusufzais Pathans of Swat led nomadic lives. They did not remain at one place long enough to found new towns or extend existing ones. Even men of sufficient means preferred to live in dilapidated houses made of mud rather than construct better abodes since they would have to move out after seven or ten years. This unsettled mode of life was a great setback to the development of agriculture, trade and crafts. There are some references to the Yusufzai’s turning the beautiful valley of Swat into a desert through neglect. Given that land was not permanently owned, it is conceivable that it was subjected to unsustainable levels of utilization.
Swat never came under alien rule at least after its occupation by the Yusafzais. The Yusafzais, however, failed to form an organized government, headed by some one of them. They lived in their old tribal fashion

.
  Establishment of Swat State
 
Given that Swat was a stateless and stratified society, overall moral leadership came to be exercised by religious leaders. The most prominent among them has been Abdul Ghaffur, who earned the epithet of Akhund of Swat. His participation in the successful resistance to the British inroads further increased his religious and political influence . From 1845 till his death in 1877 , he tried to unite/ bring together/ develop alliances between/ the rival Yusufzai clans, with alternating degrees of success and failure .
When the British occupied Peshawar in 1849, the Swatis became anxious of their independence and attempted to form a government of their own in order to preserve their independence. They made Sayed Akber Shah, the name proposed by Abdul Ghaffurr alias Saidu Baba, their king. Sayyed Akber Shah made Ghaligay his capital. Sayyed Akber Shah died in 1857. With the death of Sayyed Akber Shah the State came to an end. After the death of Sayed Akber, Saidu Baba tried, twice, to get recognized his eldest son, and the ruler of Swat but could not succeed.
Around the turn of the 20th century, Yusufzai dominance in Swat was increasingly threatened by external forces. There was an increasing pressure from the British colonizers. After the construction of the Malakand Pass road, linking the valley of Swat with the plain of Mardan, they increased their pressure with the formation in 1896 of the Malakand Agency on the southern borders of Swat. Locally there was the threat from Dir State in the West. The ruler of neighboring state, Dir occupied the territory on the Right Bank River Swat and started collection of usher. The occupation and exaction made the people of Shamizai, Sebujni and Nikpi Khel united. They made a common cause under a religious personality, Sandakai Mullah. At the expulsion of the Dir forces the tribal elders invited the grand sons of Saidu Baba, Miangul Abdul Wadud & his brother Shirin Jan, to become their rulers. They, however, did not accept for their own reasons. So the people invited Sayyed Abdul Jabbar Shah from Sitana and made him their king in April 1915. Sayyed Abdul Jabbar Shah ruled for two and half years. He was asked by the tribal Jirga to leave Swat in September 1917, due to politico- religious causes.
Under the circumstances, the late Akhund’s grandson, Miangul Abdul Wadud, exploited the religious apprehensions and sensitivities and, claiming the political legacy of the Akhund succeeded in September 1917 in being elected the Badshah of Swat by the great jirga (assembly) of some of the Yusufzai clans. He was recognized by British government as ruler of Swat State, or wali, in 1926. Miangul Abdul Wadud, established his capital at his hereditary seat Saidu Sharif, 2 km south of Mingora.
On somewhat consolidating his position the Wali of Swat embarked upon to abolish the wesh system. So in 1925, after eight years of his installation, the process of the permanent settlement was taken in hand and, though not fair on the whole, fresh losts were drawn, and Permanent Settlement was effected. The land reform process took five years to complete and the wali took advantage of the process to reward his supporters and punish his opponents to some extent. In 1949, Miangul Abdul Wadud abdicated in favor of his son, Miangul Jahan Zeb.

About Swat

Swat is known as the Switzerland of Pakistan. The river Swat is a clear water river starting from the Ushu rage of mountains to the spread of the valley of Swat. It is on of the most green valleys of the Northern Pakistan and is well connected to the rest of Pakistan. There are regular flights from Islamabad to Swat and back. One can also get here either from Peshawar (160 KMs) or Islamabad.(250 KMs) The valley of Swat is located in the middle of foothills of Hindukush mountain range. The main town of the valley is Mingora and Saidu Sharief.

Swat is a place for leisure Lover , Hikers , and archeologist. There are many comfortable hotels where one can stay a while to relax. In Kalam upper Swat there are some very pleasant walks since weather is pretty pleasant one can easily walk over the hills for hours and enjoy the unspoiled nature. The Swat is garden of Ashoka and was a prosperous land in the Buddhist times (2nd BC to 5 AD) There are at least over 100 archeological sites in the valley less then 10% of the are excavated. One can explore some of those sites in a half day tour of Swat.