Relevant bibliographies by topics / Wakhi people

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Wakhi people'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Wakhi people"

1

MIZUSHIMA, Kazuo. "^|^ldquo;Wakhi People^|^rdquo;Living in Wakhan Region of Tajikistan." Geographical Studies 2008, no. 83 (2008): 12–21. http://dx.doi.org/10.7886/hgs2007.2008.12.

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2

Mock, John. "Shrine Traditions of Wakhan Afghanistan." Journal of Persianate Studies 4, no. 2 (2011): 117–45. http://dx.doi.org/10.1163/187471611x600350.

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Abstract This study, based on field work from 2004 to 2010, describes the religious, social and historical context of shrines in Wakhan District of Badakhshan Province, Afghanistan. Scholarly analysis of the significance of the shrines is balanced with the perspective of the people of Wakhan for whom the shrine traditions are part of a living landscape. Translated excerpts from interviews conducted in the Wakhi language at the shrines bring the Wakhi voice to the study, which focuses on one shrine (the shrine of the miracle of Nāser Khosrow in Yimit village) as an exemplar of shrine traditions. The study draws comparisons between documented shrine traditions in adjacent Wakhan Tajikistan and in Hunza-Gojal of Pakistan, locates the traditions within Pamir Ismaʿilism, and suggests outlines of a broader Pamir interpretive community.
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Ay, Zahide. "The Wakhis of Gojal (Upper Hunza): An Historical Analysis within the Context of Ismailism in Badakhshan." ALEVİLİK–BEKTAŞİLİK ARAŞTIRMALARI DERGİSİ, no. 19 (June 30, 2019): 81–112. http://dx.doi.org/10.24082/2019.abked.239.

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This paper aims to present an historical analysis of when and how the Wakhis of Upper Hunza became Ismaili. Upper Hunza, known locally as Gojal, is a part of Badakhshan located in the Karakoram Mountains in Pakistan. The Wakhis belong to the Eastern Iranian language group like all the other nations of Badakhshan. This is why we have to consider the Wakhis living in Gojal in the scope of the Central Asian cultural circle, just like the Wakhis of Afghanistan, Tajikistan and Eastern Turkestan of China. Part of their identity stems from the Wakhi culture and the other part from the Dawat-i Nâsir tradition which can be defined as the Central Asian interpretation of Ismailism. The peoples of Upper Hunza have been named according to their belief system as Nâsiri, Panjtani, Mawlavi or Agha Khani. However the name they acknowledge and use is Dawat-i Nâsir, stemming from Nâsir-i Khusraw. Dawat-i Nâsir, their local belief system, which is one of the most prominent characteristics of their identity, now gives way to the Nizari Khoja tradition of India. This is the most striking point of conflict among the intellectuals of Gojal today. Another important characteristic of the region for both Central Asian studies and Ismaili studies is the existence of Turkish speaking Ismaili Kyrgyzs in Gojal who have completely converted to Ismailism and adopted Wakhi culture. Unlike the Sunni Kyrgyz who moved to the Ismaili settlements in Tashkurgan (China), Murgab (Tajikistan), and Wakhan (Afghanistan) yet retained their Sunni faith, those who moved to Upper Hunza converted to Ismailism. Their conversion to Ismailism seems to have paved the way for their assimilation into Wakhi culture. The mountainous Tajiks of Badakhshan, and the Wakhi branch of them, have never been central to the main narratives of Central Asian and Iranian political history, and much of it comes down to us only in the form of oral tradition. For this reason, besides few historical sources, this study based largely on fieldwork I carried out in Upper Hunza in 2015.
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Benz, A. "Mobility, multilocality and translocal development: changing livelihoods in the Karakoram." Geographica Helvetica 69, no. 4 (December 11, 2014): 259–70. http://dx.doi.org/10.5194/gh-69-259-2014.

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Abstract. The people of the Karakoram have broadened the basis of their livelihoods over the last two to three generations by diversifying their income sources and activities along sectoral and spatial lines. Formal education, off-farm income generation and professional employment in the cities complement and partly substitute local agricultural activities. Intensifying processes of mobility and migration have created translocal rural–urban livelihoods, straddling between various and often geographically distant places. Social ties in multilocal configurations of households, families and communities have established highly effective local-to-local connections, which directly interlink processes of change and development in different locations. This article traces in a historical analysis the specific interrelations of mobility dynamics, livelihood change and socio-economic development for the Wakhi community of Gojal in northern Pakistan and discusses the potential of translocal livelihoods to overcome local constraints and facilitate development in structurally disadvantaged regions.
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Faqe Muhammed, Star Mustafa. ""Aesthetics of Contrast in Al-Rafei's book Wahi Al-Qalam"." Journal of University of Raparin 7, no. 1 (December 19, 2019): 128–41. http://dx.doi.org/10.26750/vol(7).no(1).paper10.

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Mustafa Sadiq Al-Rafei is one of the renaissance writers and a famous essay writer who defends his poor people with his essays. This paper (Systematic Contradiction in Al-Rafei Essays) is a study of Al-Rafei’s book Wahi Al-Qalam which consists of three chapters with more than a thousand pages. It demonstrates his ingenuity of using systematic contradiction along with his artistic ability in adapting intellectual heritage and language in his essays, as well as showing a vast knowledge in his mother language and his people’s heritage which make him to be creative rhetorically through adding some aesthetics and rhythm to his texts for grabbing reader’s attention and making them aware of the author’s intentions. This study consists of an introduction and three chapters, while the introduction is about arrangement and contradiction. The first chapter studies contrast (Complementary and multiple antonym) and negative statements. Second chapter is dealing with contradiction in which two or more combined words are opposite to another two or combined more words while the individual words are opposite too, and it demonstrates both aspects, complementary and contextual. The third chapter studies another type which scientists and pioneers have not tried, and that can be called textual opposites that go beyond lexical, phrases, or clauses to focus on text to text contradiction throughout its conflicts and contradiction of characters. And finally, the study is provided with an abstract in both Kurdish and English languages along with the reference list.
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6

Iskandar, Arif, and Khori Suci Maifianti. "The Effects of the Madeung Tradition on the Nutritional Status of Postpartum Mothers in Alue Waki, Aceh." J-Kesmas: Jurnal Fakultas Kesehatan Masyarakat (The Indonesian Journal of Public Health) 8, no. 1 (April 6, 2021): 7. http://dx.doi.org/10.35308/j-kesmas.v8i1.3214.

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The high level of public belief and trust in the madeung tradition as a treatment for postpartum mothers is still widely found in traditional Acehnese communities, especially the Raja Ubit family – an indigenous community in Blang Tripa. Postpartum mothers are required to practice the madeung tradition in the form of restrictions on consuming certain types of food, in which this tradition must be carried out for 44 days. The purpose of this study was to find out the effects of the practice of the madeung tradition on the nutritional status of postpartum mothers. This study applied a descriptive-analytic design with a cross-sectional approach. The number of respondents in this study was 20 people. The results of the chi-squared test, Fisher’s exact test, and cross-tabulation between the nutritional status of postpartum mothers and the practice of the madeung tradition indicated the p-value of 0.545 (> 0.05). Therefore, it can be concluded that there is no significant influence between the nutritional status of postpartum mothers and the practice of the madeung tradition. Health officers from Alue Rambot Health Center are expected to run education programs for pregnant women about the good practice of the madeung tradition after the childbirth process based on health principles. Keywords: Madeung Tradition, Nutritional Status, Postpartum Mothers.
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7

Balfour, Crispin. "Te Rōpu te Ūkaipo." Ata: Journal of Psychotherapy Aotearoa New Zealand 21, no. 1 (December 31, 2017): 43–53. http://dx.doi.org/10.9791/ajpanz.2017.05.

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I have been conducting a psychotherapy group since May 2007. We have met once a week, forty-six times a year, for almost ten years. A group that endures offers a promise of home, a place to return to time and time again, where we can put down roots. New Zealand offered me a promise of home as I think it does many émigrés. Homeless, I sought my roots in the land and the people of the land. This group, the other group members, myself as conductor, are there to be made use of in another kind of homelessness. Our roots feed us but they also transform the soil they are rooted in: we all learn from each other, drawing deep from the unconscious of the group. This paper offers a glimpse into how conducting this group has shaped my understanding with reference to the thinking of Bion and Winnicott. I have come to view work group mentality as a field phenomenon, such that the individuals take for granted the group as turangawaewae, without the need to inscribe a basic assumption on that field. Whakarāpopotonga Mai i te marama o Haratua 2007, ahau e whakahaere rōpū whakaora hinengaro ana. Ia wiki ka tūtaki mātau, whā tekau ma ono huihuinga i te tau, tata mō te tekau tau. He rōpū māia, he tohu kāinga whakaruruhau he wāhi hai hokihokinga, he wāhi whakatipuranga rarau. I whakaarahia mai e Aotearoa he oati kāinga pērā anō ki tōku whakaaro ki te nuinga o te hunga manene. Kāinga kore, i whai pūtaketanga au i roto i ngā iwi o te whenua. Ko tēnei rōpū, hūanga o ētahi atu rōpū me au hai kaiwhakahaere e tū ana hei whai take mō tētāhi atu momo kāinga kore. Whāngai ai tātau e ō tātau pūtake, whakarerehia anō ai hoki te papa e ngā takotoranga pakiaka: he whakaakoranga tā tēnā ki tēnā, whāia hōhōnuhia mai i te mauri moe o te rōpū. Ko tā tēnei tuhinga he hoatu pitopito whakaaturanga ki te āhua o tōku mātatau ki ngā whakaaro o Piona rāua ko Winikote i ahu mai i taku takinga i tēnei rōpū. Kua puta mai ki a au te whakaohomauri o te hinengaro mahinga ā rōpū, inā rā te noho a tēnā, ā tēnā i runga i te whakaaro ko te rōpū te tūrangawaewae , ā tē aro ake i te ahunga mai o tēnei whakaaro i hea.
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8

TRUBNIKOVA, NADEZHDA N., and IGOR V. GORENKO. "CHOOSE YOUR PARADISE. THE LIFE AND DEATH OF MONK GENSHIN IN SETSUWA TALES." Study of Religion, no. 1 (2021): 64–81. http://dx.doi.org/10.22250/2072-8662.2021.1.64-81.

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Monk Genshin (942-1017) went down in the history of Japanese Buddhism not only as a teacher of the Tendai school, who for the first time substantiated the teaching of Buddha Amida and the Pure Land, as a compiler of interpretations of sutras, treatises, sermons and many other works, but also as a hero of setsuwa didactic tales. Stories about him appear in the collection of legends about the miracles of the Lotus Sutra in the middle of the 11th century, then in the book of stories about the rebirth in the Pure Land and in the Konjaku monogatari shū of the early 12th century. Then, in almost all major collections of setsuwa, tales about Genshin are found, with the early detailed narratives being replaced by brief descriptions of individual episodes from his life. The stories talk about how Genshin from a temple monk became a hermit, about his relationship with his mother, about the works of the Buddhist scribe and his meetings with other monks and lay people, about miracles at the hour of his death. The peculiarity of these tales is that Genshin does not always appear in them as the main character: he often plays the more modest role of waki wanderer, a guest of other monks, priests and laity: in response to his questions, they reveal their understanding of the Buddhist path.
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9

Mwamahonje, Andekelile, John Saviour Yaw Eleblu, Kwadwo Ofori, Tileye Feyissa, Santosh Deshpande, Ana Luísa Garcia-Oliveira, Rajaguru Bohar, Milcah Kigoni, and Pangirayi Tongoona. "Introgression of QTLs for Drought Tolerance into Farmers’ Preferred Sorghum Varieties." Agriculture 11, no. 9 (September 15, 2021): 883. http://dx.doi.org/10.3390/agriculture11090883.

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Sorghum is a major staple food crop for the people in semi-arid areas of Africa and Asia. Post-flowering drought is a global constraint of sorghum production. The study aimed to improve stay-green (STG) characteristics of farmer-preferred sorghum varieties in Tanzania using marker-assisted backcrossing. A total of 752 individuals representing five BC2F1 populations and their parents were genotyped using previously reported KASP markers linked with STG 3A and STG 3B quantitative trait loci (QTL). In the BC2F1 populations, the maximum number of individuals with heterozygous alleles were observed in S35*Pato background (37) whereas only seven individuals derived from the B35*Wahi parents’ background contained heterozygous alleles. Of the 30 single nucleotide polymorphism (SNP) markers, favourable alleles were observed at 18 loci in BC2F1 populations. In the BC2F1 generation, the highest (0.127 kg/panicle) grain yield was observed in the B35*NACO Mtama 1 background population. The genotypic analysis revealed the presence of favourable alleles in homozygous conditions at markers loci associated with STG 3A and STG 3B QTLs in BC2F3 populations, suggesting successful introgression of STG QTLs from the donor parents to the recurrent parents. Across water irrigation regimes, the highest (0.068 kg/panicle) mean grain weight was observed in the genotype NA316C. Therefore, our study demonstrated the utility of marker-assisted backcrossing for drought tolerance improvement of locally adapted sorghum varieties in Africa.
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10

Ullah, Mr Irshad, and Mr Sayed Attaullah Bukhari. "Academic Review of Suspicions of the Deniers of the Revelation." Journal of Religious Studies I, no. II (June 15, 2018): 65–82. http://dx.doi.org/10.33195/uochjrs-v1i2712018.

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The verses of the holy Qur’an were revealed in a sequence and this sequence end with the completion of the whole process of revelation when the Holy Scripture was presented to the holy prophet as a sole and single whole book of guidance. Right from the outset it has been under close scrutiny of both the Muslims and non-believers. While the non-believers have always been skeptical about the truthfulness of the divine message. The Muslim on the other hand served a great cause of passing on to the people what Allah (SWT) termed as a source of guidance and treasure of knowledge. The word revelation itself stands for a message from God which He conveyed to the prophet in different ways. Sometimes the message comes through the angel Gabriel and at other times through hints and clue. This sort of communication between God and man is believed to have been in tradition in other religions as well and the concept of avacke in Greek methodology is a glaring example of this belief. However, with the development of science, a group of western thinkers denied the genuineness of revelation, but surprisingly most of these skeptics were either etheists or Pagans who had least to do with religion and the sole purpose was to mislead or misguide the public about the divine message. They also raised doubts about the authorship of the Holy Qur’an and some even designated the holy prophet (SAW) as the writer. In this article, the doubts of the skeptics or non-belivers, which depicted a prejudicial picture of the Qur’Én, have been criticaly analyzed. Keywords: Wahi, Qur’an, Clement Hawart, Orientalist, Islam
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Dissertations / Theses on the topic "Wakhi people"

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Dušek, Libor. "Trojí tvář Váchánu. Proměny tradičního způsobu života horalů žijících na území Afghánistánu, Tádžikistánu a Pákistánu." Doctoral thesis, 2016. http://www.nusl.cz/ntk/nusl-351526.

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This doctoral thesis introduces the Wakhi ethno-linguistic group living in the region of the Pamiri-Hindu Kush mountain knot on territories of Afghanistan, Tajikistan and Pakistan. As a result of the strategic economic and political rivalry and conflict between the British Empire and the Russian Empire for supremacy in Central Asia during the 19th century (the so- called Great Game), part of the so far homogeneous ethnic group was forced to leave their native Wakhan Corridor in the late 19th century. The Wakhi people then found themselves on the territory of future states with diametrically opposite development to their own. The goal of this work is a comprehensive analysis of the transformation of the material and spiritual culture of the Wakhi ethnic group or groups living on the territories of Afghanistan, Tajikistan and Pakistan with emphasis on their current status. Very important part of my work deals with the visual context that by means of images and photographs presents significant features associated with the Wakhi everyday life. My primary aim is to uncover the material and spiritual phenomena that are closely related to everyday life, historical and political contexts, socio-economic situation, Shia Ismaili, religion and affiliated features which the members of Wakhi ethno-linguistic...
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Books on the topic "Wakhi people"

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Ethnizität im Entwicklungsprozess: Die Wakhi in Hochasien. Berlin: D. Reimer, 1996.

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2

Let's speak Wakhi: Culture and langue of Pakistan, Afghanistan, Tajikistan, and China's Wakhi poeple. Paris: L'Harmattan, 2010.

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3

The voice of the nightingale: A personal account of the Wakhi culture in Hunza. Karachi: Oxford University Press, 1996.

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4

Yutaka na Chōju Shakai o Kangaeru Kokumon no Tsudoi Zenkoku Taikai (2nd 1990 Sapporo-shi, Japan). Yutaka na Chōju Shakai o Kangaeru Kokumon no Tsudoi Dai 2-kai Zenkoku Taikai hōkokusho: Kōreisha to wakai sedai no "kyōsō shakai" o mezashite. [Tokyo]: Sōmuchō, 1990.

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5

Felmy, Sabine. The Voice of the Nightingale: A Personal Account of the Wakhi Culture in Hunza. Oxford University Press, USA, 1997.

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6

The Kirghiz and Wakhi of Afghanistan: Adaptation to Closed Frontiers and War. 2nd ed. University of Washington Press, 2002.

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Book chapters on the topic "Wakhi people"

1

Pedrini, Giovanni. "Una luna velata sul ‘Tetto del Mondo’." In Eurasiatica. Venice: Edizioni Ca' Foscari, 2019. http://dx.doi.org/10.30687/978-88-6969-340-3/014.

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Afghanistan is an ancient land, rich in traditions and cultures having their roots in the millennial history of this country. Situated along the ancient caravan routes of Central Asia, by its caravanserais and markets it has represented an important point for exchange, communication and cultural interaction between the East and the West. Afghanistan is partly linked to the complex genealogical tree of Central Asia, full of intricate branches; one of those branches, at its eastern extremity, is knotted with the ‘Roof of the World’ (Bam-e Dunya): the vast orographic area of Pamir bordering on Tajikistan, Pakistan and China. This Afghan border territory (Wakhan Woluswali) includes different ecological areas: from the high-altitude valleys to the pastures in the plateaus, as far as the highest mountains of Pamir. Wakhan is populated particularly by Wakhi and, in its easternmost part, by Kyrgyz people. The Wakhi follow a subsistence strategy based on mountain agriculture combined with pasturage; they are Ismaili Nizaris and they speak a language (khik-zik, khik-wor) belonging to the north-eastern branch of the Iranian languages. Identity and religious cultures significantly influence the social life of those small mountain communities cut off on the ‘Roof of the World’.
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"The Wakhi and Kirghiz of the Pamirian Knot." In Disappearing Peoples?, 169–86. Routledge, 2016. http://dx.doi.org/10.4324/9781315430416-14.

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Conference papers on the topic "Wakhi people"

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Amin, F. "Festivals and games of Wakhi people of Hunza." In International scientific conference " Readings in memory of B.B. Lashkarbekov dedicated to the 70th anniversary of his birth". Yazyki Narodov Mira, 2020. http://dx.doi.org/10.37892/978-5-89191-092-8-2020-0-0-425-427.

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Ivanov, V. B. "Vowels in the speech of Wakhi people of Tajikistan." In International scientific conference " Readings in memory of B.B. Lashkarbekov dedicated to the 70th anniversary of his birth". Yazyki Narodov Mira, 2020. http://dx.doi.org/10.37892/978-5-89191-092-8-2020-0-0-189-203.

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Ahmed, N. "Migration trends among the Wakhi people of Gojal, Pakistan." In International scientific conference " Readings in memory of B.B. Lashkarbekov dedicated to the 70th anniversary of his birth". Yazyki Narodov Mira, 2020. http://dx.doi.org/10.37892/978-5-89191-092-8-2020-0-0-428-436.

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