Balochi Culture (Marriage to Birth Of a Child)

[Nadeem_Baluch]

 

Birth of a child

The occasion of the birth of either a male or a female child was marked with much music and singing. The women folk attended the mother for seven nights and sang sipatt or nazink , literally meaning songs of praise. Food and sweets were prepared and distributed. The birth of a boy was greeted with greater rejoicing than the birth of a girl. Among some tribes no ceremonies were performed on the birth of a girl, while among other tribes usual ceremonies were performed from birth to death. They included birth, sasigan (selecting name on sixth day), burruk (circumcision), padgami (child's beginning to walk) and salwar (wearing of trousers) etc.

Marriage

Marriages which generally took place after puberty were performed with ceremonies which included music, dancing and distribution of food. The girl was usually a few years junior to the boy. Marriage was arranged to a closely knit family. Expenses of food prepared on either side was borne by the bridegroom. To meet the expenses and amount of labb, bride price, relatives of the bridegroom collected bijjari, subscriptions from friends and relative. Traditionally, everyone who was asked gave according to his means. Sheeps, cows, goats or camels were also presented as bijjar. Relatives of the bride also collected bijjar called giwari on the marriage evening. The general characteristics of a wedding included negotiations by parents and other relatives. All details were agreed upon and the wedding was formalized later on. Labb was fixed before hand. Sang or harbarsindi, betrothal, was the first step. The expenses, pardach, was incurred by the bridegroom. Pardach was paid in cash and kind before by the marriage date. It also included embroidered clothes and other essential articles for the bride. Sang was almost as absolute as the marriage itself. After engagement, the parents of the girl were bound to give the hand of the lady to the person to whom she was betrothed. There was no backing-out from either side save in exceptional circumstances. Only in rare cases, could the man forego his fiancée, distar.
Sahbadal or system of exchange of girls between families without stipulations paid was also prevalent. Sometimes conditions were made that a daughter born of a marriage would be given to relations of bride's parents. However, if there was a marked difference in the ages or personal attractions of would-be-bride and bridegroom, it would then be compensated in money by either side. Betrothal in childhood among close relatives was also common.
The date of marriage was usually announced well in advance and all the relatives and friends were duly informed. In former times, the invitation for participation was sent to the entire clan which then selected the individuals for taking part in the ceremonies on their behalf. However, at a much latter stage, the invitations were sent to individuals and family heads. The persons sent for inviting the people, Lotuki, included singers and dancers who started singing and dancing before entering a village. The party would then be feasted by the village headman before their return.
A few days before the event, a kapar or a large wooden tent was built, a few yards from the home of the bridegroom. In coastal areas this temporary tent was called mangeer where more than on marriage ceremonies were performed. This was built for the occasion by the people under supervision of the village headman. All ceremonies including dancing and singing were performed there. This would also serve as a guest house for visitors from the nearby villages. Among peculiar customs, korag, was most prominent. The bridegroom was taken a few furlongs outside the settlement, as the word connotes, most probably to the riverside, in the evening, where arrangements were made for his bath and make-up. He would then mount no horseback or camel and was brought to diwanjah or mangeer amid much singing and dancing.
Another peculiar custom was that a week before the marriage, the girl was secluded from the rest of the family. Only the closest female relatives and friends could visit her. During this period she was also briefed regarding her duties and responsibilities after marriage. After sun-set the bridegroom profusely arrayed, accompanied by close friends and relatives moved to the bride's house where proper arrangements were made. Formal wedding was performed after the guests were feasted.
HAL
Hal was giving and receiving news when one chanced to meet another. It was an obligation, and always reciprocal. A person must communicate the latest happenings which may include the prices of essential goods in a nearby market or some political events o a more serious nature. This helped in conveying the latest happening in remote areas. When travelling in groups, the hal was given by the elderly person of noble birth. This was called chehabar. To reveal or receive hal was a mark of distinction.

MESTAGI

Mestagi was the reward for giving good news as birth of a son, news of the arrival of a lost relative or report of a victory in the battle. It was appropriate and according to the good news conveyed.

Diwan

The Baloch had an open society with its unique charachteristic of equality and freedom, which is now deep-rooted. Every Baloch was expected to be active member of the tribe. He took part in discussion in diwan which was open to everyone, at the house of the Sardar or the elder. Sometimes there were separate place, diwanjah, for such getherings. Social, political and economic peoblems concerning the tribe were debated in these assemblies. Diwan literally means gathering or assembly. Diwan in it formal nature was to be participated in by the elders and elected personalities. In all informal get-togethers everybody felt his presence. This spirt had made the Baloch into a close knit tribal structure based on mutual benefit and loss.
The house of the leader, or diwanjah was the place where history, legends, ballads, drama, lyrics and tales of love were told and sung. Every one wished that he could exert himself and attract others by his knowledge and manners during such discussions.

The Baloch Names and Titles

Traditionally the name of a child was chosen a few days after birth, mostly on the sixth. The child was given a name of some worthy forefather who was not alive. But at the first instance, he was given an alternate name. As the Baloch had great respect for their departed elders, they gave names to the children formally, but in the meantime alternate names were chosen because the children by those would be receiving rebukes, which was considered an insult even to those names and alway avoided.
The Baloch borrowed names from animals, trees, plants, colours and even parts of the body. Names were also derived from the name of week days.
Father's name was sometimes added to the actual name, as Chakar-e-Saihakk (Chakar son of Saihakk) or Haibitan Murad (Haibitan son of Murad). This practice most probably has crept into Baloch culture through Arabic influences at a much later stage.


Source: http://www.balochonline.com/

[Nadeem_Baluch]

Bejaari

This is a custom specific of the time when the Baluchi youth reaches the age of marriage but apparently his family cannot afford the marriage expenses due to their economic condition. Under such circumstances, the youth would go to his relatives and friends and would discuss with them his decision about marriage and would ask for their `Beggari', or in other words, their contribution.

Such a tradition is so strongly respected that even the poorest member of the family cannot remain indifferent towards such a demand and feels obliged to pay a certain amount of money in cash or offer material aid. Lack of participation in such a benevolent affair will cause humiliation and disgrace for the Baluch who would be rejected in the Baluchi community. Therefore, although Beggari is a voluntary contribution, however, a social compulsion can be traced in it somehow. Even in the case of those who have no children and cannot benefit from the advantages of Beggari in future, participation in this benevolent act guarantees further social credit. As a result of this, marriage is being made more easily among Baluchis as the community is meeting the cost.


Mangir

The important Baluchi traditions are mainly in connection with their ceremonies and feats. The marriage ceremony stands prominently among such festivities as it goes through different stages starting from engagement to the wedding ceremony. Public participation in the wedding ceremony is normal as in other parts of the country but with slight differences. But there is one exclusive difference in the Baluchi wedding ceremony and that is the Mangir ceremony. It seems that the ceremony is a habit acquired by the Baluchi tribes from other people such as African slaves who have been probably brought from Africa to Baluchistan. Mangir is the ceremony for the simultaneous mass marriage of several couples for various reasons, notably economic considerations. What further supports the idea is the holding of mass wedding ceremony among lower class people of the society. This would not only reduce the costs but would also economize in time as in the past wedding ceremonies used to last for seven days.


Sepat

Festivities that are held in Baluchistan at the time of the birth of new babies are called Sepat. Some parts of the ceremonies are influenced by superstitious presumptions believing that both the baby and the mother are threatened by a genie called Aal as it awaits the opportunity to seize and swallow the liver of the baby and the mother. Therefore, in order to prevent such a happening the relatives of the mother and the baby stay awake for several nights and pray to God and seek His help in order to protect the mother and the baby against the genie. However, there are good and bad habits among the Baluchi tribes that demand more research works and studies. The Baluchis are known for their cultural specifications such as hospitality, faithfulness, and moral commitment as well as deep-rooted religious beliefs and attachment to their homeland.

[Thangi Baloch تنگی بلوچ]

  واجہ اگاں شما ایشاں بلوچی ءَ تَرین ات گھتریں داں بلوچی ءِ وانوکاں سرپدی برسیت۔

[Nadeem_Baluch]

waja e beraat thangi baloch man isha pa balochi a nibeshta kanegaya.o mawad a jamm kanegaya ar de k mani mawad pora bita goda drosta yak pareegi pa share wadya lika o share kana .. Minatwar
 

[Nadeem_Baluch]

  واجہ اگاں شما ایشاں بلوچی ءَ تَرین ات گھتریں داں بلوچی ءِ وانوکاں سرپدی برسیت۔

SEER YA SOOR[/color][/size][/font][/b][/u]

Soor o saang e baaz  Doodh o rabedag bayanth,ancho k
Habar-Bandi ,Pardaach , lootoki , Shaam , Bejaari , Dozokki , Hinni Band , Korgaan , Zarshaan , Per chenag ,  Nikai , Mubaraki

HABAR BANDI[/color][/size][/font][/b]

hama jagaha k mardein boroth o zamath bibith o mardeine zamaat byaga habar bandi gohsnt,habar bandi o zamati yak e cheeza habar bandi e wahda 2 e deimani beza bachek o jinik e mardum nenda pa zamaath bohag e sar a gap janant k aye tooka jinik e mardum wati hakk o mohr a geshenant oh goshant



PAR_DAACH
cha habar bandi a che pad bachek e mardum jinik e mardumani hama lootethage " HAKK O MOHR" a saman zarra o chezza barant jinik e maat o pithani loga raseinant,pada seer e bungeij bohaaga gapp geshienant k fila maha fila rocha salook thaata keith


LOOTOKKI
Cha jinik e (BANOOR) e nemaga che janien much bant o log pa log rawant o mahlok a seer e dawat a dayant,k fila rocha filani e  jinik e seer e oh shuma lotag betage

SHAAM
lootoki e rahooke sargwap go jannien adamani goma loog pa loog lota kante o Hinni o rogan dant.hame Hinni o rogen ya washi teilani awoz a hama logani  huda bund wai gunjaheshe reda zarr dant o hama zarr a shaam goshant,he zarr ha dege janien anarasant bl k sargwap a rasant aga sargwap 2 a goda ahani sara bejjaar nabayanth

BEJJAARI
salook e pith soor a sari wati  khaas e pajjarook o sayada marduma roht bijjari kanth,beza cha ahani zarri kumak looti,he kara hama mardum kant k ha dewan ya k tabk nakant,beza soor e rocha zarr na gepth,noke mardum e aga nok zar bedant.aya nok badal goshant ,aga wati kohaane zarr a dant .hama soor e  huda bund a saari a aya dataga,goda aya ko-hann badal ggoshant


DOZZOKI
seer e hama shapa gosha k salook ya banoor e log e mardum  wat ma wata nend a south jananat o salook o banoor e dast o pada hinnni  kanant geishtar soor e bungeij e 2 e shapa Dozzokki goshant


HINNI-BAND
seer e aakhiri 2 e shap ban k salook o banoor e mardum he dege nazeek gware  janina loota ahan hinni ham dayant o he shapa banoor  o  salook dast o pada hinni kanant

KOHRAG ya KOHRAGAN
Kohrag, kohragan Rowag e naam e ,salook a ushter ya aapss a sawar kanant o cha looga gesta barant ,he doraana salook a pa chaap o daad o naach kohrgaan a barant o ooda dara o aya salooki god o pucha gwara dayant o sambaheinant cha ishya pad  aya kaar a mah dewaan e tohk a nadeina

ZARR-SHAAN
kohrgaan e barage wahda salook e kass o aziz aye sara zarr shank kanant hama zarr e sank dayag a zarshaan goshant he gap be-haal kanagi nahe k gareebo nistgaar e mardum k ahan zarr e gunjahesh mabith ha guda salook e sara aarag o dege cheez shaank dayan.

PER-CHANNAG
banoor e sar e gwapag o haya seer e goda gwara dayag a per-channag goshant salook e goda kohrgana dayag a haya ham per-channag goshant

NIKKAI
banoor e looga rawant ooda banoor e mardum salook e wadaar bant.goo salook e hahag o rassag a rand mulla salook a nika dant cha nika a pad salook a looga barant.beza taat a barant.beza banoor e looga ya k gwara barant.he wahda  haya 3 se randa go banoor sar mediena .cha ishya cha pad dewwan e nishtage marduma cheez warenant


MUBARAKI
sohb a janien adam much bant o salook o banoor e charaga rawa .ishya mubarakki goshan.he rocha baaz mardum go dohl o domb o chaap o daad e hamraya rawan.salook a seer e mubariki a daya

NEEPGANI
wahde k janein a  adam e lapa chok tohm bith goda he wahda neepagani gosha.neepagani e mudat 40 roch e.4 maah o 10 roocha chuk laapa sureeth o 9 maha pedaak bith 3 maha chuk dustaki bith k maath aya dastani sara dareeth .5 maha chuk nenduki bith  k maat aya wati kutt a na deenith 6 mi maha go-ko kant.7 mi maha kapeet o paad keit ,8 mi maha tarooki bith o gap jant

TAWAM O NA TAWAM E CHUK TAWAM
e chuk hama e k 9 maha pedaak bith

NA-TAWAM

e chuk hama e cha 9 maha geish  ya kam a pedaak bi,wahd e k chuk na tawam e ya k neim tawam bith goda aya he nama zanant

ISHKIND Ya KULL
hama chuk k nepagani a che pad pe-kappeeth ishya ish-kend ya kull goshan.o chushe chuk na bacheet beza mereeth

SHASHOO 6[/b]

hama chuk e k 6 mah e mudata pedaak bibith o he baaz barri zindag bith

APTHOO 7[/font][/b]

hama chuk e k 7 mah e  mudata pedaak bibith.he ham zendag bith kant