SARAIKI.org

SARAIKI.org South Asia’s Regional and Indigenous Knowledge Initiative
📍Basti Ameer Shah

03/11/2025

In his intellectual journey, Riffat Abbas has always dreamed dreams rooted deeply in the soil. In his work, the fragrance of Saraiki land is never absent, its earth, its salt, its griefs, its celebrations, its myths, its wounds all travel alongside him.

But in “Maskhriyan da Mela”, he steps beyond the boundaries of geography and ascends into an astral, cosmic dramaturgy. Here the world is no longer merely a sociopolitical construct it transforms into a grand cosmic carnival. A carnival in which every individual, every nation, every ideology, and every ideology-bearer is trapped in their own idiocy.

"ساڈے جان جگ دی ہر تریمت تے مرد دی بوتھی پچھوں ہک مسخرا وسدا پیا ہے. ایہو مسخرا ہی جیون دی تڈ ہے تے اساں ایں تئیں رساند چاہندے ہیں"

This novel represents an age where power, devotion, and sanctity have all been distorted and where truth now survives only on the lips of the Jester. The novel becomes a mirror in which the reader sees the hidden jester within themselves.

Narrator: Wali Bukhari
Read more on Saraiki.org

20/08/2025

Zakia Anwar Kalasra, Principal of Government College of Technology for Women (GCT(W)) Layyah shares her reflections on Saraiki heritage. Her words highlight how languages connect people to their roots and remind us of the spiritual values that keep communities together.

Respect for diversity, humility, and humanity remain at the heart of these traditions, guiding us toward a deeper bond with one another.

Visit https://www.saraiki.org

09/06/2025

[WITH SUBTITLES] Eid ul Adha holds both religious and economic significance in the Siraiki region. During this time, farmers across South Punjab actively participate in the livestock trade, supplying a large number of animals—calves, goats, cows, and camels—to markets across the country.In this video, we focus on Basti Ameer Shah, a village in South Punjab and a central part of the Siraiki belt. It documents the sale of a calf and offers insight into how the animal was raised, cared for, and eventually sold. The seller also shares his perspective on raising the calf and what it means to part with it.عید الاضحیٰ سرائیکی خطے میں نہ صرف ایک مذہبی تہوار ہے بلکہ ایک معاشی سرگرمی بھی ہے۔ اس موقع پر جنوبی پنجاب کے کسان بڑی تعداد میں بکریاں، گائے، بیل، اونٹ اور بچھڑے بیچنے یا خریدنے کے لیے منڈیوں یا ذاتی خریداروں سے رابطہ کرتے ہیں۔ سرائیکی خطہ عید کے دوران ملک بھر کو قربانی کے جانور فراہم کرتا ہے۔اس ویڈیو میں ہم جنوبی پنجاب کے ایک گاؤں، بستی امیر شاہ، کا منظر دکھا رہے ہیں جہاں ایک بچھڑا خریدا جا رہا ہے۔ اس عمل کے دوران جانور پالنے والا شخص بتاتا ہے کہ اس نے بچھڑے کی کس طرح پرورش کی، اس کی دیکھ بھال کیسے کی، اور اسے بیچنے کا تجربہ کیسا ہے۔

27/05/2025

اندرون کوٹ ادو

Kot Addu has existed quietly at the intersection of culture, politics, and faith.

It is a place where the Saraiki language found depth through the verses of Hazrat Khawaja Ghulam Farid, whose poetry still shapes the region’s identity.

It is the hometown of Pathanay Khan, whose voice preserved that poetry for generations.

It has produced public figures, ministers, and artists, including filmmaker and singer Inayat Hussain Bhatti. Kot Addu is also the birthplace of Milkha Singh, whose life became a symbol of endurance through partition and beyond.

This reel is a prelude to a fuller exploration — full documentary will go live on in April 2025.

25/05/2025

Gulki Hill Station is located in the southern part of Punjab, Pakistan, near the town of Taunsa Sharif. It is considered one of the most remote and less-developed highland areas in the region. Due to its geographic location on the border of Punjab and Balochistan, Gulki reflects a mix of cultural influences from both provinces. While it lies within Punjab’s administrative boundary, the linguistic profile shows a relatively low presence of the Saraiki-speaking population, with cultural practices and social patterns more closely aligned with communities in adjoining areas of Balochistan.

Unlike other hill stations in Pakistan that are known for large-scale tourism, such as Murree, Gulki receives limited visitors. Those who do visit mostly come from surrounding localities including Taunsa Sharif, Kot Addu, Sinawan, Daira Din Panah, and Dera Ghazi Khan. The infrastructure supporting tourism is minimal, and the area remains largely rural in character.

Geologically, Gulki is part of the Koh-e-Suleman Mountain Range. The area contains several types of rock formations, including marble, silica, black stone, and stone dust. These natural resources have led to the installation of multiple stone crusher plants, which operate to process and transport material for construction and industrial purposes across Punjab and beyond.

During the monsoon season, rainwater accumulates and flows through the terrain, often passing through nearby areas such as Sanghar. This seasonal water movement is locally observed and noted for its intensity, though it follows a predictable path shaped by the landscape.

Beyond its environmental and geological features, Gulki also holds logistical significance. It functions as a connecting route between Punjab and Balochistan. This corridor is utilized for the movement of goods and facilitates regional trade by providing a shorter path between the two provinces.

22/05/2025

آسیں جَڈاں نازیں بَھرِیا
چُوریاں وَنڈیساں مَیں کَھڑی
راھیں تیڈییں سوھنڑاں میڈا
دِیداں وِچھیساں مَیں کَھڑی

When you come, Oh full of pride
Standing, I’ll serve treats in celebration
Beloved one, upon your path
Standing, I’ll lay my sight for you

This Kafi portrays the unconditional love of Farid. Muhammad Imran from Kot Addu does justice to the Kafi through it’s recital. It was originally shot in Basti Ameer Shah. We have also included visuals from ‘Baeytullah’ of Farid, also known as Kot Mithan. For complete lyrics and translation please visit saraiki.org/poetry/.

چاچڑاں وانگ مدینہ تے کوٹ مٹھن بیت اللہChachran is like Madina to me, and Kot Mithan is like the House of God (Baitullah)...
19/05/2025

چاچڑاں وانگ مدینہ تے کوٹ مٹھن بیت اللہ

Chachran is like Madina to me, and Kot Mithan is like the House of God (Baitullah).

As part of our ongoing effort at Saraiki.org to document, preserve, and share the diverse layers of Saraiki culture, we recently visited Kot Mithan—also known as Mithankot—the final resting place of Hazrat Khawaja Ghulam Farid. A name inseparable from the cultural and literary identity of the Saraiki belt, Khawaja Ghulam Farid’s presence continues to shape the consciousness of the region even in contemporary times.

This portrait series captures the faces of Kot Mithan—young and old—each reflecting the quiet resilience, pride, and depth found within the people of this town. Taken at and around the resting place of Khawaja Ghulam Farid, these images are not staged or stylized. They represent ordinary individuals in their everyday expressions, gestures, and appearances—carrying forward centuries of tradition, belief, and lived experience.

A striking visual element that appears throughout this post is the presence of a particular shade of red—seen in scarves, turbans, and shawls. This red, worn by many in the portraits, adds more than color to the frame. It symbolizes the vibrancy and rootedness of a community that has preserved its customs despite generational shifts. The red does not represent a single meaning—it simply exists as part of the lived visual culture of the region, observed and documented here without interpretation or embellishment.

This post is not meant to romanticize or dramatize. It is a quiet observation—a respectful look at a people, their space, and their connection to a figure who still echoes in their language, music, and daily life. By ending the post with a visual of Khawaja Ghulam Farid’s resting place, we aim to connect the visible faces of today with the legacy that continues to inspire them.

This is one part of a broader effort to present the Saraiki region not as an abstract idea, but through the lived realities of its people and places—honestly, clearly, and with care.

17/05/2025

[With Subtitles] Basti Ameer Shah is a village located in Kot Addu, Punjab, Pakistan—an area often referred to as the City of Rivers. The village is historically known due to the presence of Syed Nasrullah Shah Sahib, also known as Ameer Shah Qalandar, a saint who migrated from Uch Sharif to this region in the 1700s. According to long-time residents, he settled on the sand dunes and laid the foundation of what later became Basti Ameer Shah.

This village is considered one of the more sustainable settlements in the region, with underground water easily accessible at just 30 feet. Historically, the land here was part of the Indus River basin, making it highly fertile. Crops such as wheat, sugarcane, sunflower, mustard, and other Rabi crops are cultivated here. The area also supports livestock and wool production.

Every year, the month of Visakh marks an important seasonal shift in this part of Punjab. It signals the beginning of the wheat harvest—a critical time for farming families. In South Punjab, including B.A.S, Visakh is not just a calendar event; it is embedded in the Saraiki rural lifestyle. Harvesting begins early in the day, and communities work together in a rhythm shaped by generations of agricultural practice.

Read full feature on SARAIKI.org

#ویساکھی

12/05/2025

[With Subtitles] Visaakhi is a centuries-old festival celebrated by the Saraiki people residing in the Saraiki Waseb (region) during the month of Visaakh. While Vaisaakhi or Baisakhi is often predominantly associated with Sikh cultural traditions, its historical and cultural roots extend far deeper into the fabric of Saraiki society, where it holds a unique and enduring significance.

This documentary struggles to highlight this often-overlooked cultural dimension and invites the public to engage critically with it. In the context of Saraiki heritage, Visaakhi is intrinsically linked to agrarian life—particularly the role of bulls in cultivating and harvesting crops throughout the agricultural year.

Historically, bulls have been revered assets for farmers in the Saraiki belt. During Visaakhi, it has been customary for farmers to bring forth their most robust bulls to participate in traditional racing competitions. These contests serve as both a display of strength and a celebration of the farming year’s labor. The bull that exhibits superior speed and stamina is deemed the winner. This practice is not merely a rural festivity; it is a cultural ritual that dates back to the era of the Indus Valley Civilization—spanning over 5,000 years—and continues to resonate with rural communities to this day.

#ویساکھی # وساکھی

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