User talk:Tajmohd83

A Fact in Legends
One may not really know about the interesting stories of the fairies. S ince primitive times a number of superstitions have remained the part of human tales as they delivered to their children and grand  children. The old  people  used  to  deliver  the interesting  stories   about   these   supernatural   beings   i.e.

Chitral is far- flung mountainous district of Pakistan which is famous for supernatural beings like fairies. Even today contemporary world people are making them serve in time of troubles if the solutions for their troubles are beyond  the ir capacity. Whether you have lost your keys, affected by bad magic, facing family issue or something has happened which is beyond  your  strength,  you  can  go  to  the  woman  who usually invites fairies and tell your problems. The fairies will tell you about some secret matters which are more re lated to you, or such matters may prove to be hazardous in future. I personally observed many time while sitting  in front of the woman who invites the fairies.

The word fairy has been used as plural in C hitrali Language “iNangini” which means fairy but more than one. The woman who invites  fairies  is called  ii“Pari khan” it  means,  one  in who m the fairies dwell. You cannot see the fairies however you will surprise to see that when the fairies will co me; the voice of Pari K han will change. S he will remain unconscious

but will speak more wisely. Credit goes to the fairies not the woman. Her role is just a medium and physical necessity for physical enquirer. The people who are not aware about such kind of things will hardly believe that, the fairies enter in a female body and speak to the people. The fairies are not invited by every, or by majority of women in the valleys but only the lucky woman can get this opportunity. It is a game of good fortune which rarely knocks at the door of most lucky one. The fairies chose those environments which are  clean  and  that  the  woman  dwells  in  such  a  house  which  is  situated  in  open environment. The fairies attract a woman mostly in young age and remained till death. They serve people in iiivarious difficulties. The poor people go to them and resolve their issues. For them the fairies are better than a good medical doctor because the doctor receive heavy fee that the poor people cannot pay. How can you pay to fairies is very interesting. You may or may not pay, it depends upon you. If you pay, you have to pay to women not to the fairies. You can do that only as a gift, not fee, in form of little money, some sweets and things like that. You can ask your questions in some sentences. You may not be allowed to make a ivlengthy comment. The fairies not only answer your questions but they will give you some vself- manufactured medicine

as well. Then they will advise you how to use the medicine. These viaromatic medicines are mostly used by the patients with milk and pure water. Another interesting thing is that it is not necessary for the patients to be present before the fairies except in some exceptional cases. That’s why people who are suppressed,  miserable and  the victim of poverty  make an easy journey to them.

Another amazing thing is that somewhere the fairies write and prepare amulet for the people even though the woman is not educated at all. Their writing will not be understood. It reflects the beliefs of people in viiexorcisms. Somewhere you will find false and viiifactitious Pari khan as well. This personification on the part of the false Pari khan is an economic jealousy where the renowned Pari khan earns more than a good doctor. People mostly women believe in such kinds of superstitions. The majority of women in every soc iety are psychologically sick and human psychology is subservient to human satisfaction and desires.

The story is fact with its social and socio-economic impacts. It is a long cultural phenomenon which has been experienced over the centuries. In this long experience mostly the lay people have enjoyed as the beneficiary of such Pari K hans. For poor people it is economical and make easy journey to her. As for as people beliefs in terms of supernatural being is concerned It is centuries past experience with beliefs and sacrifices in the name of such supernatural beings. In our age, which is the era of rationalism where people not only intellectually engage with their worldly matters but  faith as well. In their intellectual engagements  how they observe these conceptions? S hould people reject it? If they do, have they other options to solve the problems of people? Have they any pa rallel way to pull the people out of such fake conceptions? What are their intellectual  contributions  to   the  community  if  they  are  intellectually  engage  with everything. There are so many queries which people have in this regard. However, t hese are socially transmitted  realities  from generation to  generation with some  modification with the changing circumstances. When we observe people’s existence engaging with these realities, we can hardly think abrupt changes, because change cannot be brought overnight. We are reluctant to change our dress which we inherit in our culture, so how can it be possible for common folk to change their centuries’ old dress of conceptions.

The writer is Pakistan based advocate/ legal practitioner.

i. Th e word Na ngi ni has been us ed for fai ri es i n this a rti cl e. It is l ocal worl d mos tl y us ed for fema l e fa i ri es. ii. Pa ri kha n is the wo ma n who i nvokes fai ri es. Li terall y i ts mea n the wo ma n i n whom th e fa i ri es dwell.

iii .By va ri ous di ffi cul ti es mea n tha t, th e p eopl e of the va ll eys ha ve a bundl e of s ocial probl ems. Th ei r s ol uti on is tha t they s houl d go to s uperna tural bei ngs to determi ne th ei r des ti ny. iv. The qu es ti oner wi ll not be al l owed to ta ke much ti me b eca us e there a re s evera l peopl e a t a ti me to a s k thei r

ques ti ons. v Sel f-ma nufa ctured  medi ci ne mea ns  tha t the fai ri es will provi de you s ome medi ci ne wra ppi ng i t i n pla s ti c wi th a romas. One ca n s urpri s e to s ee tha t the pa ri kha n who si ts i n her s ea t wi th empty  ha nded but dis tri butes  the medi ci nes to more tha n twen ty pa ti ents a t a ti me. Duri ng the cours e of dis cuss i on of pa ti ents wi th fairi es you will s ee tha t s uddenl y the medi ci nes  will a ppea r i n the ha nd of the  wo ma n a nd s he will  gi ve the medi ci ne to the pa ti ent concerned. vi The medi ci nes which are provi ded by the fa i ri es a re mi xed wi th good s mel l wra ppi ng i n pla s ti c pa per.

vii Si nce the peri od of a nti qui ty the peopl e of th e va l l ey beli evi ng i n s uperna tural  forces  whi ch a re behi nd the ma gi cal practi ces where th e experts ma ke a mul et a nd th e on e who b el i eve i n i t is als o beli eve th e effec t of the a mul et. viii The pa ri kha n who try to pers oni fy hers el f s howi ng tha t s he is the rea l pa ri kha n a nd tha t the fa iri es dwel l i n her.

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The Pari Khan of Garamchashma
Throughout the history of Chitral, the local people have accredited to the role of female Pari Khans as healers possessed by the fairies, in various problems. The literal history is almost silent about the practical role of the Pari Khans and the fairies in the life of the beneficiaries. Owing to this historical crack and voraciousness, the phenomenon is least known to the outside world. Keeping in view the historical gap, the present research explores and briefly explains the role of Pari Khan of Garamchashma as a healer in various problems especially psychological ailments. The research conducted qualitatively through quota sampling, selecting research participants from various occupations and age group. The categorical sampling of research participants were analyzed in six dynamics: the Pari Khan, thirty beneficiaries, four religious scholars, five highly educated (secular) people, one psychiatric and fifteen youth both from male and female. The research found that a considerable number of people not only believe in the existence of the fairies but also seeking help from them. The fairies help people possessing the body of Pari Khan who must have certain qualifications to get the fairies in board. It was a game of luck won by the luckiest woman. The destiny lies in the way of Pari Khan giving her lion’s heart with the ability to give the roar. She invites fairies and heals those who are supposed to be suffering by undetected mockeries of life. The research has larger implications for the researchers to conduct detailed inquiry in the field exploring the realities existing in the context. The research also implies for religious clergies, dealing with faith related issues and gives guidelines to their people, because considerable numbers of people go to the Pari Khan for healing by the fairies due to their various psychological ailments. It has also implications for medical practitioners for proper diagnosis of the various psychological diseases to avoid wrong medication. Last but not the least; the research has implications for Pari Khan and the beneficiaries stirring them not to be pregnant of deceptive ancient beliefs considering the fairies as holy creatures and the anchors of their destiny. However, the present research is the first inquiry of the concept in the context of Garamchashma with certain limitations.

Wikipedia talk:Articles for creation/The Pari Khan of Garamchashma concern
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Your article submission The Pari Khan of Garamchashma


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MfD nomination of User:Tajmohd83/Lower Chitral
User:Tajmohd83/Lower Chitral, a page which you created or substantially contributed to, has been nominated for deletion. Your opinions on the matter are welcome; you may participate in the discussion by adding your comments at Wikipedia:Miscellany for deletion/User:Tajmohd83/Lower Chitral and please be sure to sign your comments with four tildes ( ~ ). You are free to edit the content of User:Tajmohd83/Lower Chitral during the discussion but should not remove the miscellany for deletion template from the top of the page; such a removal will not end the deletion discussion. Thank you. Legacypac (talk) 06:04, 23 March 2016 (UTC)