Relevant bibliographies by topics / Kalash (peuple du Pakistan)

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Academic literature on the topic 'Kalash (peuple du Pakistan)'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Kalash (peuple du Pakistan)"

1

Kishore, Pallavi. "Le Cachemire : peuple sans État ?" Les Cahiers de droit 53, no. 2 (June 13, 2012): 383–416. http://dx.doi.org/10.7202/1009446ar.

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Le Cachemire, terre ancienne, est aujourd’hui la pomme de discorde entre l’Inde et le Pakistan. Cette dispute a commencé après la partition de l’Inde en 1947 quand le Cachemire était un État princier. Suite à une guerre entre l’Inde et le Pakistan, le Cachemire est divisé entre les deux belligérants. Depuis, chaque pays réclame le Cachemire entier. Il y a aussi des voix indépendantistes qui voudraient un Cachemire indépendant. Mais l’histoire de ce différend n’est pas aussi simple, car les deux pays ont des capacités nucléaires. D’ailleurs, les Cachemiris sont soumis aux violences des terroristes instrumentalisés par le Pakistan et aux exactions des forces de sécurité indiennes. Maintes tentatives de résolution de cette question ont échoué, mais les deux voisins continuent à faire des efforts pour la résoudre. Cet article va examiner les thèses des différents acteurs dans ce conflit que sont non seulement l’Inde, le Pakistan et les Cachemiris mais aussi l’Organisation des Nations Unies. Nous montrerons que le principe de l’autodétermination des peuples se heurte au principe de la souveraineté des États.
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Rahman, Gohar, Muhammad Ilyas, Bilal Ahmad Mian, Muhammad Jameel, Sharafat Ali, Nasir Ali, Suleman Khan Zadran, Ikram Muhammad, and Habib Ahmad. "Frequency distribution of mitochondrial DNA haplogroups within the Kalash population of Pakistan." Meta Gene 28 (June 2021): 100893. http://dx.doi.org/10.1016/j.mgene.2021.100893.

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Hoffner, Marie. "Le chamanisme des Kalash du Pakistan. Des montagnards polythéistes face à l’islam." Parcours anthropologiques, no. 16 (January 4, 2021): 118–20. http://dx.doi.org/10.4000/pa.1562.

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Hadi, Fazal, and Muhammad Ibrar. "Grass Diversity in the Historical Kalash Valley, District Chitral, Hindukush Range, Pakistan." Biological Sciences - PJSIR 60, no. 2 (August 24, 2017): 59–64. http://dx.doi.org/10.52763/pjsir.biol.sci.60.2.2017.59.64.

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The present study was carried out to enlist the grass flora of Kalash valley, Pakistan theirecological characteristics and ethnobotanical uses. A total of 36 grass species belonging to 29 genera wereidentified. Poa was the dominant genus with 4 (11.11%) species followed by Avena, Bromus, Hordeumand Lolium represented by 2 (5.55%) species each. The remaining genera had one species each. Ecologicalcharacteristics revealed that 23 (63.89%) species were rarely occurring, 9 (25%) were common and 4(11.11%) species were abundantly occurring in the valley. Life form spectra showed that therophytes weredominant with 24 (66.67%) species followed by hemicryptophytes with 8 (22.22%) species, chamaephytes3 (8.33%) and geophytes had one (2.78%) species. Leaf size spectra revealed that 26 (72.22%) specieswere nanophylls, 4 (11.11%) were microphylls and 3 (8.33%) were mesophylls. 27 (75%) species weregrowing on dry places and 9 (25%) were growing on wet soils. Similarly, 33 (91.67%) were fodder species,3 (11.11%) were food species and 2 (5.55%) species were used for thatching purposes in the valley. Thepresent information will be useful for further ecological and biological researches on the grasses in thisdry temperate region of Pakistan.
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Mohyuddin, A., S. Khaliq, Q. Ayub, and S. Q. Mehdi. "HLA-A, -B, -Cw, -DQB1 and -DRB1 allele frequencies in a Kalash population from Pakistan." Human Immunology 65, no. 9-10 (September 2004): 1045–47. http://dx.doi.org/10.1016/j.humimm.2004.08.096.

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Parkes, Peter. "Temple of Imra, Temple of Mahandeu: a Kafir sanctuary in Kalasha cosmology." Bulletin of the School of Oriental and African Studies 54, no. 1 (February 1991): 75–103. http://dx.doi.org/10.1017/s0041977x00009629.

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This article examines the mythical significance of the famous Afghan Kafir ‘Temple of Imra’ described in Robertson's Káfirs of the Hindu-Kush (1896: 389–92) within the cosmology of the Kalasha (‘Kalash Kafirs’) of Chitral in northern Pakistan. It is known as the ‘Temple of Mahandeu’ in Kalasha tradition, and stories about this sanctuary play an important role in the exegesis of all Kalasha rites. It is, indeed, a focal symbol of Kalasha cosmology: the site of an axis mundi linking heaven and earth with the underworld of the deceased, and the primordial domain of major deities. After examining narratives about this temple, I shall discuss several problems in the comparative religions of the Hindu Kush that such traditions help to elucidate. In recognition of the pioneering scholarship on this subject by Wolfgang Lentz (1974) and Lennart Edelberg (et al., 1959), I present here some Kalasha perspectives on an extraordinary Kafir sanctuary (cf. Jettmar, 1986: 50–51). But in discussing its significance in Kalasha cosmology, I also address broader questions about our present conception of religious knowledge in the Hindu Kush, particularly on the comparative ‘mythology’ of the Afghan Kafirs and of their Dardicspeaking neighbours in northern Pakistan
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7

Mohsin, Muhammad, Samira Safdar, Muhammad Nasar-u. Minallah, Omer Riaz, and Asad Ali Khan. "Use and Quality of Bottled Water in Bahawalpur City, Pakistan: An Overview." International Journal of Economic and Environmental Geology 10, no. 2 (September 4, 2019): 112–17. http://dx.doi.org/10.46660/ijeeg.vol10.iss2.2019.270.

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As a basic need of human life, the place of safe potable water cannot be ignored elsewhere. Therefore, themain objective of the current study was to take an overview of the main source of water, expenditure on waterpurchasing and use quality of bottled water in Bahawalpur city. Primary data were gathered through a structuredquestionnaire during a field survey in selected five residential areas as sample sites i.e. Model town A, Model town B,Shahdrah, Satellite town, and Islami colony, while the secondary data were collected from PCRWR and a few websources. Data were gathered from 150 respondents (30 from each study site) and analyzed in SPSS 17 software byapplying descriptive statistics (frequencies and percentages) to get a generalized picture regarding the main source ofwater, use and quality of bottled water in the study area. Findings make it clear that majority of the respondents werefetching water from government filtration plants following the electric pumps. Moreover, various local watercompanies (e.g. Pineo, Piyas, Aquafina, Kinley, Al-Shiffa, Life Water) were also supplying water in the study area.Particularly, the use and demand for bottled water are increasing day by day as people have serious concerns on qualityrelated issues of water. Bottled water was available in different quantities from 0.5 liters to 19 liters with respectiveprices that were purchased from various departmental and medical stores or via home delivery service. But the qualityof the bottled water was not satisfactory and up to the standards. The PCRWR laboratory analysis of bottled watersamples show significant variations and alarmingly different brands i.e. Blue water, Kalash pure water and Pan Purawere found chemically and microbiologically unfit for drinking purposes. So, it is suggested that regular monitoringand quality control steps by local government in the private sector would ensure the effective and secure potable waterdeliverance.
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8

Mohsin, Muhammad, Samira Safdar, Muhammad Nasar-u. Minallah, Omer Riaz, and Asad Ali Khan. "Use and Quality of Bottled Water in Bahawalpur City, Pakistan: An Overview." International Journal of Economic and Environmental Geology 10, no. 2 (September 4, 2019): 112–17. http://dx.doi.org/10.46660/ojs.v10i2.270.

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As a basic need of human life, the place of safe potable water cannot be ignored elsewhere. Therefore, themain objective of the current study was to take an overview of the main source of water, expenditure on waterpurchasing and use quality of bottled water in Bahawalpur city. Primary data were gathered through a structuredquestionnaire during a field survey in selected five residential areas as sample sites i.e. Model town A, Model town B,Shahdrah, Satellite town, and Islami colony, while the secondary data were collected from PCRWR and a few websources. Data were gathered from 150 respondents (30 from each study site) and analyzed in SPSS 17 software byapplying descriptive statistics (frequencies and percentages) to get a generalized picture regarding the main source ofwater, use and quality of bottled water in the study area. Findings make it clear that majority of the respondents werefetching water from government filtration plants following the electric pumps. Moreover, various local watercompanies (e.g. Pineo, Piyas, Aquafina, Kinley, Al-Shiffa, Life Water) were also supplying water in the study area.Particularly, the use and demand for bottled water are increasing day by day as people have serious concerns on qualityrelated issues of water. Bottled water was available in different quantities from 0.5 liters to 19 liters with respectiveprices that were purchased from various departmental and medical stores or via home delivery service. But the qualityof the bottled water was not satisfactory and up to the standards. The PCRWR laboratory analysis of bottled watersamples show significant variations and alarmingly different brands i.e. Blue water, Kalash pure water and Pan Purawere found chemically and microbiologically unfit for drinking purposes. So, it is suggested that regular monitoringand quality control steps by local government in the private sector would ensure the effective and secure potable waterdeliverance.
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9

Amella, Marie-Véronique. "Viviane Lièvre & Jean-Yves Loude, avec la collab. d'Hervé Nègre, Le Chamanisme des Kalash du Pakistan. Des montagnards polythéistes face à l’islam." L'Homme, no. 233 (February 27, 2020): 173–77. http://dx.doi.org/10.4000/lhomme.36941.

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10

Athanasopoulos, George, Tuomas Eerola, Imre Lahdelma, and Maximos Kaliakatsos-Papakostas. "Harmonic organisation conveys both universal and culture-specific cues for emotional expression in music." PLOS ONE 16, no. 1 (January 13, 2021): e0244964. http://dx.doi.org/10.1371/journal.pone.0244964.

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Previous research conducted on the cross-cultural perception of music and its emotional content has established that emotions can be communicated across cultures at least on a rudimentary level. Here, we report a cross-cultural study with participants originating from two tribes in northwest Pakistan (Khow and Kalash) and the United Kingdom, with both groups being naïve to the music of the other respective culture. We explored how participants assessed emotional connotations of various Western and non-Western harmonisation styles, and whether cultural familiarity with a harmonic idiom such as major and minor mode would consistently relate to emotion communication. The results indicate that Western concepts of harmony are not relevant for participants unexposed to Western music when other emotional cues (tempo, pitch height, articulation, timbre) are kept relatively constant. At the same time, harmonic style alone has the ability to colour the emotional expression in music if it taps the appropriate cultural connotations. The preference for one harmonisation style over another, including the major-happy/minor-sad distinction, is influenced by culture. Finally, our findings suggest that although differences emerge across different harmonisation styles, acoustic roughness influences the expression of emotion in similar ways across cultures; preference for consonance however seems to be dependent on cultural familiarity.
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Dissertations / Theses on the topic "Kalash (peuple du Pakistan)"

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Loude, Jean-Yves, and Viviane Lièvre. "Ethnologie des Kalash du Pakistan." Paris 10, 1991. http://www.theses.fr/1991PA100120.

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Une reconstitution du tout de la société kalash du Pakistan et plus particulièrement une approche de sa pensée religieuse, à travers 3 ouvrages et 5 articles. Les kalash, 3000 pasteurs-agriculteurs, parlent une langue indo-aryenne et sont polythéistes dans un environnement musulman. 1980 : "kalash, les derniers 'infidèles' de l'hindu-kush" présente l'identité de kalash à partir de leur singularité religieuse. 1984 : "solstice païen, fêtes d'hiver chez les kalash du nord-Pakistan" est un récit ethnologique qui décrit et analyse les cérémonies d'alliance, les fêtes de prestige, les funérailles, et le scenario de la fête du solstice d'hiver. Il s'agit d'une étude de l'organisation sociale et politique, de la mise en évidence du concept de bipolarité pur impur et d'un éclairage de la pensée symbolique par l'analyse de récits chamaniques. 1990 : "le chamanisme des kalash du Pakistan - des montagnards polythéistes face à l'islam" est une étude du syncrétisme religieux des kalash : un héritage de valeurs indo-aryennes mélangé a des croyances autochtones liées a la chasse et au chamanisme, modifie par des influences musulmanes. Une analyse des fonctions remplies par une succession de chamanes qui, en état de transe, ont dicte la coutume, organise la vision du monde, répare désordres collectifs et individuels, agi en thérapeutes parfois. S'ajoute une approche comparative avec les pratiques chamaniques des sociétés voisines des kalash, à présent islamisées. Un article (1984) est consacré aux statues funéraires des kalash, éléments du culte des ancêtres ; un autre (1984) a une approche de la pensée des kalash à travers leur rapport mythique et sacre au monde animal
A detailed examination of the kalash of Pakistan and in particular, their religious thought, via 3 studies and 4 articles. The kalash, 3000 goatherds and farmers, speak an Indo-Aryan language and are polytheists in a Muslim world. 1980: "kalash, the last pagans of the Hindukush" presents the kalash through their unique religion. 1984: "pagan solstice, winter festivals among the kalash in northern Pakistan" is an ethnological account which describes and analyses the alliance rituals, the feasts of merit, funerals and the scenario of the winter solstice festival. It is a study of social and political organization, an examination of the bipolar concept of pure impure as well as an insight into symbolic thought, through the analysis of the stories of the shamans. 1990: "shamanism among the kalash of Pakistan - polytheistic mountain people faced with Islam" is a study of kalash religious syncretism: inherited Indo-Aryan values, aboriginal beliefs linked with hunting and shamanism, modified by Muslim influences. An analysis of the roles of successive shamans who, in a trance, laid down custom and the way of the world; smoothed over the problems both of individuals and groups, sometimes acting as healers. The study includes a comparison with the shamanism of neighboring groups, converts to Islam. An article (1984) is devoted to the funerary statues of the kalash, an element in their ancestor cult. Another article (1984) considers kalash thought through the mythical and sacred relationship with the animal world
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Ahmed, Amineh. "Sorrow and joy among Muslim women : the Pukhtuns of Northern Pakistan /." Cambridge (GB) ; New York : Cambridge University Press, 2006. http://catalogue.bnf.fr/ark:/12148/cb402415081.

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Texte remanié de: Thesis Ph. D.--Department of Social Anthropology--University of Cambridge, 2004. Titre de soutenance : The world is established through the work of existence : the performance of Gham-khādi among Pukhtun Bibiane in Northern Pakistan.
Bibliogr. p. 173-191.
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Levesque, Julien. "Être sindhi au Pakistan : nationalisme, discours identitaire et mobilisation politique (1930-2016)." Paris, EHESS, 2016. https://hal.archives-ouvertes.fr/tel-01916988.

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Ce travail s'intéresse à la construction du discours nationaliste sindhi au cours du 20e siècle, en proposant de concevoir celui-ci comme un discours performatif. Cette approche théorique nous permet de montrer qu'en dépit de son succès limité sur le plan politique, le nationalisme sindhi est tout de même parvenu à imposer sa vision ethnique de l'identité et participe à la construction d'un rapport de force au sein du Pakistan en visant à déplacer les frontières de groupes. Dès lors, nous proposons une socio-histoire du nationalisme sindhi, qui permet d'identifier les acteurs qui construisent, consolident et diffusent ce discours. Nous montrons que le discours nationaliste sindhi est porté par trois générations successives dont les profils évoluent en fonction des configurations politiques que connaît le Pakistan au cours de la période. Nous mettons aussi en évidence la fragmentation progressive des partis nationalistes, qui finissent par représenter un éventail de revendications allant de l'acceptation du jeu électoral à la lutte armée. Nous examinons ensuite le contenu du discours nationaliste pour comprendre le processus de production de marqueurs identitaires, en nous intéressant en particulier à trois thèmes : le soufisme, la folklorisation de la culture, et les symboles du Sindh dans la culture visuelle. La mobilisation de ces symboles dans des contextes variés favorise leur diffusion, par laquelle ils deviennent des marqueurs communément acceptés pour signifier le Sindh. Ainsi, cette thèse montre que le nationalisme sindhi, malgré l'incapacité des groupes séparatistes à obtenir l'indépendance du Sindh, a profondément transformé la société sindhie, et ne peut donc être considéré comme un échec
This dissertation focuses on the construction of Sindhi nationalist discourse during the 20th century, by proposing to conceive nationalism as a performative discourse. This theoretical approach allows us to show that in spite of its limited success on the political front, Sindhi nationalism has still managed to impose its ethnie vision of identity and takes part in the construction of a power struggle within Pakistan by aiming to displace group boundaries. Therefore, our socio-history of Sindhi nationalism identifies the actors that construct, consolidate and disseminate Sindhi nationalist discourse. We show that this discourse is upheld by three successive générations whose profiles evolve depending on Pakistan's political configurations. We also highlight the progressive fragmentation of nationalist parties, who end up voicing demands that range from participation in the political process to armed struggle. In order to understand the process through which identity markers are produced, we also examine the content of the nationalist discourse, concentrating on three thèmes: Sufism, the folklorization of culture, and symbols of Sindh in visual culture. Their usage in differing contexts facilitâtes their dissémination and ultimate acceptance as signifiers of Sindh that are also identity markers. Hence, this dissertation shows that Sindhi nationalism, in spite of the inability of separatist groups to achieve Sindh's independence, has deeply transformed Sindhi society, and thus cannot be dismissed as a failure
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Dessart, Laurent. "Les Pachtounes : économie et culture d'une aristocratie guerrière (Afghanistan-Pakistan)." Paris, Muséum national d'histoire naturelle, 2000. http://www.theses.fr/2000MNHN0024.

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Gayer, Laurent. "Les politiques internationales de l'identité : significations internationales des mobilisations identitaires des Sikhs (Inde) et des Mohajirs (Pakistan)." Paris, Institut d'études politiques, 2004. http://www.theses.fr/2004IEPP0012.

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Books on the topic "Kalash (peuple du Pakistan)"

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Loude, Jean Yves. Kalash solstice: Winter feasts of the Kalash of north Pakistan. Islamabad, Pakistan: Lok Virsa, 1988.

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2

Lines, Maureen. The Kalasha people of North-Western Pakistan. Peshawar: Emjay Books International, 1996.

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3

Lièvre, Viviane. Le chamanisme des Kalash du Pakistan: Des montagnards polythéistes face à l'islam. Paris: Editions Recherche sur les Civilisations, 1990.

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Lievre, Viviane. Le Chamanisme des Kalash du Pakistan. / Des Montagnards polytheistes face a l'islam. / Pref. Robert N. Hamayon. Lyon: Presses universitaires de Lyon, 1990.

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The last Eden. Islamabad: Alhamra, 2003.

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Our women are free: Gender and ethnicity in the Hindukush. Ann Arbor, MI: University of Michigan Press, 2001.

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Book chapters on the topic "Kalash (peuple du Pakistan)"

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"The Kalash." In Indigenous Peoples and Ethnic Minorities of Pakistan, 159–68. Routledge, 2013. http://dx.doi.org/10.4324/9780203824344-16.

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