Pashtun Folklore Yousaf Khan aw Sher Bano - Da Abay Qissay (Folklore)

Afridi Pashtun Warriors - Courtesy: NAVRAS नवरस نورس נברס
http://navrasaafreedi.blogspot.com/2007/03/afridi-pathan-warriors.html

Da Abay Qissay (Folklore)

یوسف خان اوشیربانوقیصه

Yousuf Khan was a handsome young man from a village near Mardan. The people of Turlandi claim their village to have been his home. His father Mahmud Shah had died and left a young Yousaf Khan with the responsibility of supporting his mother and his sister Boolanda. He would hunt and bring home fresh meat for them every other day.

Yousaf Khan would go hunting in the Kharamar hills. Now nearly barren, the hills are said to have been thickly covered in trees and thorny thickets, with lots of wild olive trees, and among this forest roamed dear, partridges, rabbits and hares. He would take his fathers hunting dogs, head to the hills and bring back what he had hunted. These dogs were very loyal and being his fathers, Yousaf Khan took great care of them. He made them beautiful collars, that were hung with silver bells. The jingle of those bells would alert everyone to the coming and goings of the handsome man on his travels.

On his way to his hunting grounds, Yousaf Khan would pass through a village, and it was in this village that he one day he saw a very beautiful girl called Sher Bano. How they first met I do not recall, but have heard that Sher Bano would eagerly wait for the jingle of the dogs collars heralding his arrival to her village. They never spoke to each other, but quietly stole glances.

Sher Bano sighed all day long and stopped eating, she would hear nothing but the jingle of those bells. Seeing her waste away like this her friend took her on the pretense of visiting a saint's grave through Yousaf Khan's village. They made it a point to stop at Yousaf Khan's house on the pretext of drinking water. Sher Bano's friend asked whose house they were in and Boolanda proudly told him it was Yousaf Khan the hunter's house. Laughingly the friend said, "tell your brother that there is a girl in the next village who pines for him with such longing that the flame of love so bright and strong that it consumes her and now she looks ill. Her parents are worried that she is possessed with peryan."

When her brother came that night, Boolanda told him what had happened. Yousaf Khan gave her a beating and told her never to repeat such idle gossip in front of him again.

Next day Sher Bano's friend stopped by to see what Yousaf Khan had to say, but Boolanda only cried and told her to leave. Confused by this, Sher Bano decided to confront him that day on his way back from hunting.

Mean while, Yousaf Khan's cousins had gone hunting with him that day. A lone hunter by nature he did not want to take them, but agreed against his better judgment. Since his father's death they had put aside their hostilities and had reached out to him. While his father had been alive, there had been daily skirmishes between Yousaf Khan and his cousins over petty things, but now it seemed they had all put those days behind them.

The hunt did not go as well as anticipated, even the dogs were jumpy and after a long day just as they were about to give up, Yousaf Khan shot a wild ram. The ram did not stop but kept running until it finally fell into a steep ravine. The cousins stood looking down and finally they convinced Yousaf Khan that he being the strongest and most agile should be lowered into the ravine to retrieve the ram. Tying rope around him they started lowering him, and as soon as he was a third of the way down they let go of the rope and fled.

Sher Bano waiting by her wall was surprised to see the lone dogs run barking with out their master. Yousaf Khan's mother seeing the dogs return without her son knew something awful must have befallen him. She ran out bare head and bare foot, wailing and crying she ran towards the hills, followed closely by Boolanda, both following the dogs that were barking like crazy. People stopped what they were doing to see why the two were running like mad women through the streets. Sher Bano on recognizing them took to the street after them.

The dogs stopped at the edge of the steep ravine. There they saw a very wounded Yousaf Khan, stuck in a tree, that had saved his life by breaking his fall. Together the women and the villagers pulled him back to safety and while they fashioned a crude stretcher for him, Sher Bano cradled her beloveds head in her lap. This did not go unnoticed and when they returned to he village, Sher Bano found her father standing full of wrath, ready to kill her. Yousaf Khan's mother quickly took Sher Bano's hand and said that she was now Yousaf Khan's honor and pride and as soon as possible she would come with the elders of their village and take her away honorably.

A wedding was arranged, and so many people came to wish them their best that the festivities spread out through many days. Sadly though, Yousaf Khan was so consumed by thoughts of revenge that he did not enjoy any of it, nor would he look at or touch his beautiful wife.

He even heard the wind and birds taunting him and the leaves shaking at him as if he was not a man. Not being able to stand it anymore Yousaf Khan left for Delhi. He had heard that his cousins were hiding there. Leaving behind his beautiful bride and his mother and sister, he set off telling them not to expect him back till he had avenged himself or died trying.

There was no news of Yousaf Khan at the village for many years and his cousins seeing the opportunity pronounced him dead. They shared out amongst themselves all that had been his. the marriage not being consummated left Sher Bano in a precarious position, her father came and took her back to his house. Sher Bano refused to accept this and insisted that Yousaf Khan was alive because she would have known if it was otherwise.

Sher Bano grieved for all that could have been and for the man who she loved so deeply and had left her in such a predicament. She would cry all night and wait all day for any news of her beloved. At first her elders kindly tried to tell her to stop her grieving, and that they would arrange a suitable match for her. She was young and untouched and many a man would find her worthy of a wife. Not able to persuade her with their soft words they resorted to cruel taunts, telling her that because of her emotions and sentiments they had been forced to marry her to a worthless, irresponsible man who had deserted her. Now she should listen to them and marry someone else who could provide her a roof and protection.

Seeing that none of these words had any effect on her, Sher Bano's father came and put his pagri at her feet and said, "I am an honorable man, and all my life I have managed to stay slander free, but I am old and do not know how long I have. Who will protect you once I am gone? Do not let my honor become the laughing stock of the village."

Sher Bano quickly lifted her father pagrai and dusting it off put it on his head saying, 'Only God knows what has happened to my husband, but may I never be cause of slander to your pride and honor sire. But in my heart I believe him to be alive even though there has been no word of him. Grant me a year to cry my grief and at the end of this year you may choose for me any man that you see fit and I will do as you wish"

Her father was heartened by these words and smiling said, 'You have made me happy my child. I can not bear the thought of your hair turning grey waiting for a worthless man who whether dead or for shame has not dared shown his face again. Don't talk to me of him coming back and you waiting, but choose one of these handsome men in our village and go on with your life, but if you think it is a year you need then take a year, but get over him.'

Mean while Yousaf Khan had traveled far from the lands of the Pukhtuns, he came across a village that was in the grip of terror due to some dacoits that had moved into the neighboring forest. Having to spend the night there he asked what was going on. They told him that many of their young men had died at the hands of the wicked men and the rest afraid to take them on had moved away. Seeing that there was no one to protect them Yousaf Khan bravely offered to help them. Hidden away the villagers watched sceptically as Yousaf Khan took on the dacoits. He made fast work of them and as he wiped his sword clean the villagers rushed out to carry him back a hero to the village. News of his bravery and valor spread quickly and soon reached Akbar the Mughal who happened to be journeying by.

Akbar ordered Yousaf to be presented to him immediately. When Yousaf came to his court the Mughal threw him a sword and sent one of his best swordsman against him. Yousaf easily overpowered him and looked up at the emperor to see what he wanted. Akbar was clapping and bid him to come closer, and he put a garland of precious jewels around his neck and gifted him with costly clothes, as well as making him in charge of a big regiment. Posted far and near, Yousaf carried out Akbar's orders.

Yousaf Khan with his valor and handsomeness became a court favorite and was soon ordered to stay close to the emperor at all times. This gave the emperor a chance to observe him up close and personal first hand. He found Yousaf to be brave as rumored, but also that he did not partake in the revelry of the court. Yousaf Khan seemed to be a loner who sighed often and was lost in thought with a sad look on his face. He asked his courtiers, but none could answer him, so Akbar summoned Yousaf Khan and asked what was it that troubled him so?

Yousaf Khan told the king of how he was once a reputed hunter, how he went out to hunt, and how a beautiful girl had fallen in love with him. How his cousins treachery had prevented him from returning her love and had left her untouched. He had a concurrent dream of his mother and sister crying beside a broken swing. He lay awake wondering what had become of Sher Bano, had she remarried or was she still waiting for him? He had no news of how his mother and sister fared, or news of his village in over five years and neither had he found his cousins. He showed Akbar a cap that Sher Bano had embroidered for him.

Akbar told him that it was high time he returned home, not only for his peace of mind but for the women he had left so helpless. Yousaf Khan was allowed to take as many of his men as he wanted. They made great haste towards the land of the Pukhtuns and on entering it they dressed into rags and made their way unnoticed to Yousaf Khan's village. It is said that they spent a night at Dobian, where Yousaf Khan bade his men to stay as he made his way alone to his village.

That evening Yousaf Khan offered prayers at his village mosque, but none there seemed to recognize him. He discreetly walked past his house and was dismayed to find that there was a barn there instead. He stopped a man on the street and asked what had become of the people that lived there. The man looked at him suspiciously and asked, 'Did you know them?'

Yousaf Khan said that many years ago he had stopped at their door and they had been kind enough to offer him a place to sleep and a warm meal.

The man shaking his head sadly said, 'the young man here fled to Hindustan, and no one knows what became of him. His cousins took over all his property and forced his mother and sister into labor in their house. His wife was taken back by her parents and today she is getting married to some one. Do you hear those drums? They are beating for her wedding.'

Yousaf Khan hastily went to Sher Bano's village where people had turned out in force to witness it. There he met his sister Boolanda who did not recognize him either, he stopped her and asked her who had claimed Sher Bano in marriage. She sadly told him of how her brother had left and her cousins in his absence had taken over and now were forcing Sher Bano to marry one of them, but Sher Bano was refusing to get into the dolay and making a spectacle of them all by refusing to so much as brush her hair or wash her face. She told him that she had to hurry now or her cousins would not only beat her but also her blind mother.

Yousaf Khan stopped her said "sister so you not recognize me? " Boolanda wept with joy on recognizing him and after promising him not to tell another sole she went off with a lightness in her step and hope i her heart. Yousaf pulled out his worn cap and handing it to a child told him to take it to Sher Bano.

The child handed the dirty cap to Sher Bano, who on seeing it leapt up, and asked to be immediately cleaned up and made ready. Everyone was relieved to see the change in her and joyfully they washed and combed out her hick black hair. Sher Bano kept on giggling and joking with her friends and family as they gathered around her. Someone made up her eyes with kohl and someone marked a beauty spot between her brows for her. She was dressed in red and adorned with jewelry.

Boolanda came in to watch and both embraced and happily laughed with no one none the wiser. She then went out to tell her brother of the miraculous transformation and of Sher Bano's fear for him being discovered.

Yousaf had sent a message to his troops who had silently slid into the village and taken up posts. Such was Yousaf Khan's rage that he ordered no man to be spared. The wives and daughters of the men ran into the field bare had and bare feet begging and beseeching him to spare them but it was not till Sher Bano intervened on behalf of the villagers and convinced him not to make widows out of women that day for she knew first hand how intolerable the life of a widow could be. She told him that his beef was only with his cousins not with the other men who had been bystanders.

Yousaf Khan then gave in to Sher Bano's request but only after he made the men agree that a jirga would convene immediately. The jirga conceded that Yousaf Khan has been wronged and that he should not be punished for the deaths of his cousin and his lands and property be returned to him immediately.

One day Yousaf Khan went out to hunt, but returned empty handed. Sher Bano getting up to remove the pot she had been heating for the meat, Yousaf thinking that she was taunting him rushed out in anger to hunt again. Sher Bano ran after him to tell him that he was mistaken and that she did not mean it as a taunt but to save the pot that would have burnt had she not removed it.

Yousaf Khan never returned, he was found dead in the same ravine that he had been left for dead in. Some say he slipped in the dark others say that his cousins got a chance to get even. Whatever the cause of his death, Sher Bano, the woman who had faihfully waited those years, died within days heart broken and bereft.

COURTESY: Yousaf Khan aw Sher Bano Posted in by Bibi Jan on Tue, 2006-11-21 16:13

URL: http://www.pukhtunwomen.org/node/108

SONG: lowangeen

URL: http://www.youtube.com/watch?v=Tp_55OdHuDs&feature=related

Classic Folk Pashtu Tappa (Song) by Maestro Sardar Ali Takkar

Pakistani Pashtun Folk Maestro Sardar Ali Takkar

Pakistani Pashtun Folk Maestro Sardar Ali Takkar

SARDAR ALI TAKKAR ENDEAVORING TO RAISE PASHTO MUSIC TO NEW HEIGHTS By: Zafar Ali Usafzai

Takkar, a small village in District Mardan, may be known to many of the Historians because of the Tragic War that took place between the British Army and the Villagers and which resulted in a mass bloodshed of the innocent villagers. But almost every Pakhtun around the world knew Takkar because of a veteran personality, which opened her eyes in this village. Long ago in the decade of 1960’s, when this child used to play in the streets of his village, perhaps none of the villager would have thought that this child would become the identity of their village, all over the world. This child when grew, decided to adopt singing, not as a profession but as a challenge to serve the Pashto music and raise it to new heights.

Today the world knows this personality with the name of Sardar Ali Takkar. A veteran of the Pashto singing scene, Takkar is practically a household name almost all over the country among the Pakhtuns. Every Pakhtun feels pride on having his cassette with himself. He has been plying his trade since early 1980s, and has earned his big break by singing a veteran poets like Rahman Baba, Khushal Khan khattak, Khatir Afridi, Hamza Shinwari and of course the great Ghani Khan. Like a wild flower, which sprouts from the virgin soil and blossoms to full ambience untended, he became one of the most sought after Pashto singer. Born in 1956 at Takkar village (Thakt Bahi) Mardan, he passed his metric examination from his village school and did his F.Sc. from Government College Mardan. He completed his graduation in Mechanical Engineering from University of Engineering and Technology, Peshawar. Aside from this he has also attended special courses in U.K and Canada.

From the very beginning, he had developed a flavor for music. Takkar had a natural flair for singing. He used to take part in Naat, Qirat and singing competitions during his school time. When he was in class 8th, he played mouth organ on the stage for the first time. He used to play different musical instrument stealthily at that time. He often used to play “Sitar” (a musical instrument) at one of the peasants home, namely Anwar Khan in the nearby village. Because of the social and political affiliations of his family, it was very difficult to play these musical instruments in the traditional Hujra. While in college, he started fiddling with the rabab, another stringed instrument.

At university level, when Takkar was away from his family’s norms and values, he started giving full intention to this art. As a first step he joined the Abaseen Arts Council for formal musical training. Here he learnt playing different instruments like Rabab, Harmonium from Sardar Ustad. He also learnt from some of the great masters of the period: Khalid Haider Malik and Sultani Sahib.

His University life provided him more chances to exhibit his hidden talent. Initially he used to present his skills before his friends, in different musical programme in the university. But it was in 1982 when Yar Muhammad Maghmum, a professor at the historic Edward College Peshawar, wanted to celebrate an evening with the great legendry and dynamic philosopher Ghani Khan, but was unable to find a singer who was ready to meet the challenge of putting Ghani’s poetry in music. When Takkar became aware of the situation, he agreed to sing in that programme. Some people also recorded this programme on audiocassette, which got so prominence that even the music stores started selling it on regular basis. In this way, his debut album (solely based on Ghani khan’s poetry) touched the market, so incidentally. It was in those days when a programme for youths named “Zalmey Kool” (Young Generation) used to broadcast from the Radio Pakistan. Takkar for the first time not only played different instruments but also sang two ghazals in that programme. After that, he also had the opportunity to record a programme at the Peshawar Center of Pakistan Television Vision (PTV). In 1984, Takkar left for Afghanistan. His stay in Afghanistan helped him in a way that he became able to sing poetry of those poets who were banned in Pakistan and his singing from Afghanistan also brought him prominence back at home.

Kundan Lal Sehgal (1904-1947) had remained a great source of inspiration for Takkar. The sphere of K.L. Sehgal’s recorded music was very vast, as he had sung in Hindi, Urdu, Pashto, Punjabi, Bengali and Tamil. Takkar was so much inspired by Sehgal that at very young age he used to listen a music programme comprising of one of the Sehgal’s song, which was broadcasted from the radio daily in the morning. Such was the power and mystique of Sehgal's singing that Takkar too started his career singing in the 'Sehgal style' before etching out his own identity. Aside from Sehgal, he also got inspired from Jugjeth Singh, Punkaj Udhas and Mehdi Hassan.

The major feature, which became the hallmark of his singing, was the selection of Ghani Khan’s poetry. From the very beginning, Takkar had an inclination towards Philosophy and used to read the Poet of the East i.e. “Allama Mohammad Iqbal” when he was in class 8th at his village school. After that he had also studied the poetry of Rahman Baba and Khushal Khan Khattak, but when he read Ghani Khan he felt him as the one whom he was searching for. This is due to the reason that in Ghani Khan’s poetry, he had found so many shades -- ranging from freedom, love of God, land and people, nationalism, fate, the mysteries of life and death, the joys of communion, and the woes of separation to beauty. Ghani khan was a true poet of modernism who was at home in variety of subjects like mysticism, romanticism, nationalism, skepticism, aestheticism, and philosophy.

Terming his stance and love towards Ghani Khan, he often narrates an interesting story. He recalls that one day while roaming in the hostel at University, he got a verse of Ghani Khan written on one of the door. Which was

Che Da Taqwa Zaar Sajde She Jama, Da Ishq Yo Saat Thre Jor She.”

[One thousand prostrations (bows) when combined, give birth to a lone moment of love]

Seeing this verse gave birth to a motion and zeal in him, compelling him to search out for Ghani Khan’s poetry. As in those days, the government had banned Ghani Khan, therefore Takkar found it difficult to get any book comprising of his poetry. But this did not force him to stop there and he continued his search. At last, he succeeded in finding a book of Ghani Khan in the library of Area Study Center, University of Peshawar. Although this gave an extreme happiness to him, but to his sheer disappointment he was not allowed to borrow that book, being a reference book. For this Takkar had a novel solution, he used to stay till evenings in the library, noting down Ghani’s Poetry in his diary.

Takkar is the first well-educated Pashto singer. Before him, the sphere of Pashto music listeners was very limited in which the educated class was next to none but it was Sardar Ali Takkar who not only compelled the educated people to listen Pashto music, but also paved the way for educated ones who wanted to adopt Pashto singing. The main reason for which is that before him, the Pashto singers were mostly uneducated who did not paid much heed towards the selection of poetry for songs. They used to sing in those few traditional styles, which were prevalent from centuries. They also did not tried to expose the great poets to general masses through music, which resulted in the immature and bad taste for Pashto music. Contrary to them, Takkar having inclination towards literature, selected genre like philosophy and mysticism and that too were presented in an innovative style that is why these trends were acknowledged by the masses immediately. They started listening him, not only for his melodious voice but also for his selection of the best poetry. Takkar had always focused on the content of poetry along with music, as he believed that quality poetry is must for quality music. Takkar has strived in almost all the genre of Pashto poetry, which include ghazal, rubayi, charbeta, tappa, nemake and badala.

Takkar has also strived hard in selection and singing of ghazals, which has a special place in the literary universe. He has got a matchless style for presenting rubayi, which is developed by him lonely. His rubayi style had remained a striking force in shooting his fame.

But the most laudable and inimitable aspect of Takkar singing is “Azad Nazam” which he put in the musical tones. Although Azad Nazam has proved too difficult to be understand but it was Takkar’s tireless efforts, which resulted in recognition of Azad Nazam in the general public. Regarding “Azad Nazam”, Takkar opines that until the singer gets over the original message contained in it, it is impossible to sing it. All it need is great willpower and mindset. In his opinion, the singer must strive to put his mind behind each word he renders. Even now when the moment he sings Azad Nazam, the clamor in the surrounding gives way to complete silence. After almost stumbling into a singing career, Takkar quickly touched the apex of success and his soulfully rendered Pashto rubahis and specially Azad Nazams of the great Ghani Khan, touched responsive chords among music buffs in the province. The mellifluous quality and timbre of his natural voice have a special appeal for the serious folks and students specially.

In the beginning, Takkar was very selective regarding his selection of poetry and mostly serious people enjoyed it, but when in one of the TV programme, he sang tappe, majority of the common folk also liked him and wished him to continue singing for common folk also. It is pertinent to mention here that tappa is the lone genre of Pashto poetry, which does not exist in any other language. He had also attributed to the great singers of the past whose aura and charisma still remains intact including Muzaffar Khan, Gulnar Begum, Rafiq Shinwari etc by remixing their legendry songs.

Being, himself a candidate of mysticism, it credits for Takkar who not only went for Rahman Baba’s mystic poetry but also acknowledged the elegant mysticism of Ghani Khan. Of the two, he terms the poetry of the later as the best regarding mysticism, which according to him is nothing but the acquaintance to the GOD Almighty. Regarding services for music, Takkar does not seem happy with most of the past singer who although bestowed with melodious voice, left singing but did not tried to serve their language in real meaning. He also feels uneasy with the present day Pashto music, prevailing in the market place, where by no heed is given to the selection of poetry and mostly substandard poetry is selected for singing. He considers it a serious threat to the Pashto music, which instead of promotion is causing huge loss to it.

Looking in to the history of Pashto music, it become obvious that up till now none of the singer worked with proper planning for the development of Pashto language and music i.e. most of them have not taken this profession as a mission. They adopted it merely as their source of income. But when it comes to Takkar, he kept on doing new experiments in the Pashto music. He has intentionally tried to add the musical flavors of different languages in to the Pashto music. He has added the Arabic, Turkish, Spanish and African beat to his compositions. At the same time, Takkar’s outwit is that he has kept the identity of Pashto music intact.

Takkar keeps on doing new experiments in the Pashto music with a missionary zeal. For instance he has recently come up with a new album (No.81) containing classical Pashto songs. The most interesting part is that he developed different tones (Raygs) and presented the poetry of the great mystic Rahman Baba in it. These raygs consists of Darbari, Shankara, beharwi, Meaig, Peelo Tumri, Classical Tarana and Istahani Antyra. It was his these efforts which led a Denmark based organization to confer him a special award for singing Rahman Baba’s poetry. In order to produce a quality music and carry forward his musical skills to the new generation, Takkar has established a studio named “Takkar Rhythms” where he keeps on doing new experiments regarding music. Presently he also participates in the “Khyber Beats- Classic” (a musical programme) of the lone private Pashto TV Channel. He also has intends to establish a video studio for making videos of songs. In his opinion, the videos, which are prepared presently, are not in conformity with what the singer sings. The singer sings something while the video comprises of totally different thing. According to him, a successful video is the one, which is made according to the urgency and spirit of “subjective music”.

Unassuming, friendly and down-to-earth Takkar is a born and self-taught vocalist whose vocal resources have equipped him to also fluently render songs in languages other than Pashto like Farsi and Urdu. He had also held concerts not only in Pakistan, but also in Dubai, Britain, Canada, Germany and Afghanistan. In recognition of his unforgettable services to Pashto Music, the government of Pakistan awarded him with the Pride of Performance. He is also a recipient of numerous awards and certificates from a number of cultural organizations.

Courtesy: Khyber Watch

URL: http://www.khyberwatch.com/interviews/Takar.htm

Courtesy: shafi1990

URL: http://www.youtube.com/watch?v=tJQnxlv1aHc&feature=related

Courtesy: CarterKhan

http://www.youtube.com/watch?v=Vu9n7JqWtvw&feature=related

Traditional Pashto Folk Song (Tappay)

Pashto Tapey Part 1

URL: http://www.youtube.com/watch?v=QIYj_xrUqfo

Pashto Tapey Part 2

URL: http://www.youtube.com/watch?v=X9uCQHguD4M&feature=related

What is Tappa:

Tappa

Tappa is the oldest and most popular genre of the Pashto poetry. It is liked very much by the Pushtoons of all ages irrespective of their age and sex. Countless Tappas have been added by unknown poets and are sung with unsurpassed popularity. Lyrically, the Tappa is a composition of two unequal meters, in which the first line is shorter than the succeeding one, yet it reflects all human feelings and aspirations elegantly. Be it laborers, peasants, or women, everyone’s sentiments find expression in the Tappa.

It is also common among the Pashtoons that a boy of school would sing it, the elders in their hujrahs, the women in their home and Godar alike. It is the only song sung in the time of grief and on the occasion of marriage. In music it is sung with the traditional Pashto musical instrument 'Rabab' and 'Mangay'. Tappa has upto 16 different models of harmony. Nowaday it is being sung with full orchestra. Tappa is the song, which used to be sung without musical instruments but musicians have composed different compositions for it. In mountains and in the deserts, it is still sung without some instruments. In these places, some times is sung with the melody of flute. In hujrah it's sung with Rabab and Sittar and the beating of a water pot. Among the different tunes of Tappa, the tone of teerah, Peshawar, Bannu and Qandahar is popular. A new tone has recently been created by the famous Pashto singer. Haroon Badshah. A part from the Indian notation, it has its own Pashto andante-- Mughalai. COURTESY: Pashto Music - Prof. Dr. Raj Wali Shah Khattak Excerpts from Sheikh Aziz's 'The Richness of It All' http://www.khyber.org/culture/music/pashtomusic.shtml

Tappa (Landay) is a form of folk poetry and consist of couplets; the first one consists of nine syllables and the second thirteen. This format of poetry is described by some to consist of one and one half verses. The author of such couplets is generally unknown. Some of them have names of authors or national figures and heroes attached. Tappay are started with a fond opening word of ‘ya qurban’, meaning respect to the listener or the subject. Tappey are sung with loud melodious voice and could be accompanied by Mangay, Tabla, Tambal, Baja or sitar. Tappey are generally sung over weddings, celebrations or just to tide over the long winter nights. In weddings ceremonies it might have the form of two-person duet presented by male and female singers or two male singers. Tappa covers all forms of Pashtoon life; love, passion, anger, hate, wars, history, heroes and villains. The love for environment, flower, cities and mountains is contained in many. Pakhtoon loves his cities with reverence and are commonly noted in the verses. The rugged Pakhtoon terrain from Chitral to Chaman and Amu to Abasin is the source of inspiration in the form of Tappa and is a therapy for the soul of the inhabitants of these mountains and valleys.

The expatriate and natives alike often miss Peshawar, Kabul, Qandahar, Ningrahar, Chaman, Mardan, Swat, Bajaur, Nowshera, Karapa and Tirah. Tappey covers them all. There is sufficient coverage of the beauty of the Landmark Mountains like Khyber, Tahtarra, Malakand, Tirah and Elam. Separation is pain; reunion a joyful event and happening. Islam the religion of the Pashtoon tribes is noted in many, others reveal his reverence to spiritual leaders of the past like Pir baba and Kaka sahib. Pashtoon are fond of fragrant flowers like Kashmali, rose and Chambeli to mention a few. He compares the beauty of his love without devotion to a flower without fragrance.

The beloved has to have wafa or heart felt devotion, she is mentioned with great reverence and respect, her lips are red, face ruby white and eyes, clear, shining, full of passion and beautiful like the flower of Nargis (narcissus). Her hairs are long and consist of jet-black locks often compared to day and night. Some Tappay describe the face of the beloved as Roohani as Islam and the hair as pagan as Kafiristan. Pashtoon lover is always dreaming and imagining, he never has a chance to marry the girl of his dreams. It is satisfying to dream and imagine seeing her fetching the water in the water pitcher (Mangai) from the water bank (Gudar) or well. The Jewish Rabbi historian noted this commonality between Pakhtoons and Jews by reading the frequent mention of water bank and wells in our folk poetry. He noted the same in the Israelites, like Moses, Jacob and many others who fell in love with their wives by the water holes, wells and fountains.

Tappey covers the constant struggle of the Pashtoon with nature, the harsh weather, and droughts. With all those wars, struggle for existence and survival I wonder how Adam Khan and Durkhanai pulled a love affair, so successful to be remembered for generations. Tohmat, Badnami (bad reputation) bugs the lover constantly. Sohbat, the unending love talk of lovers is the state of bless, longed for in many verses. Beltoon the other fellow who has the same love interest is a hateful soul. He is smart and can get across to the family of the girl some how and gets away with it. He is Waham and Waswasa and the extreme fear of being accepted by the family and the beloved. The fond neglect or Makeiz exhibited by the beloved does not allay the fear either or remedy the situation. The beloved is not trust worthy she may fall for the talk of the Beiltoon who is like Latoo, a bird that changes his tone frequently to attract his own kind in the forest. ‘Tapoosai Tor Kargha’ the crow is an ugly bird which at times brings bad news, by repeatedly crowing in front of the house. The ‘ka ka’ of the crow inspires aw and fear of loss. COURTESY: Tappa by Rahmat Shah http://www.khyber.org/culture/music/tappa.shtml