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| Chez Sobir à Khorog. |
The Ismailism is an Islamic revolutionary movement commited to acting at the same time in the religious, intellectual, political and social domains. Conceived in the 8th century and still alive, it is based, like all the Shiite movements, on the recognition of the authority of an unelected leader but appointed by his predecessor. It takes its name from Ismaël, elder son of the sixth imam and heir of the title, recognized as the real seventh while the Shiite orthodoxy, noting the death of Ismaël before that of his father, decided that consequently the imamat fell to the younger son. The Ismaili reform consists in achieving the victory of the spirit over the letter and of the truth over the law, and, in the intellectual domain, freeing mind of all that could be an obstacle or a conditioning. Rise of faith and thought has to enable that both become complementary in pursuing the same goal : the total integration of human in his life. In political and social terms, this reform movement fights to implement the higher ideals of Islam for equality and justice for the benefit of all, Muslims or not. It is unfortunate that its political role ended after the Fatimid state collapse. Nevertheless, Ismailism remains an intellectual movement which contributes widely to the dissemination of culture in Islamic countries. The Ismailis are present in twenty five countries of Asia, Middle East and Africa. They are divided into different branches. It is the Nizari branch we find in Pamir.
The protection of Agha Khan is not only spiritual. His Foundation built in Khorog an university with academic requirements and curriculums, corps of teachers and students, in conformity with international standards. The teaching is mainly in English. The master's program is focused on the region sustainable development. That is why the Pamiri students have access to a good education. Marriage's girls can wait the age of 25 or 26. Sonya says that girls can choose her husband but not boys their wife. There is in here something unexpected which leaves me perplexed. Pamiri people has always fought to maintain its cultural identity. They agree only weakly with the Tajik culture.
At Garam Chashma, Gulom invites me into his house. A house with a lot of symbols, such as of Sonya in Pish. Nothing is placed randomly. The house has an entrance with a terrace which is reminiscent of the tapchane, where it is enjoyable to sleep and to eat in the summertime, and a large square room with a central space surrounded by three terraces stuck to the walls and covered with carpets. They are living spaces that represent the three kingdoms in nature : animal, mineral, vegetable. Five pillars support a structure of beams and the roof. They symbolize sometimes the five members of Ali family, sometimes the Zoroastrian divinities, sometimes the five principles of Islam. At the center of the ceiling is a curious skylight called "chorkhona" characterised by four slotted woodden frames which also have a symbolic value because they represent respectively earth, water, air and fire, the sacred elements in Zoroastrianism. The beam supporting the entrance is the most important. It is decorated with patterns representing the sun. A custom dictates that somebody having an important request to formulate has to take place under the lintel and not moving as long as the host did not meet his request. The portrait of Agha Khan appears at the right place as well as an Arabic calligraphy.
The protection of Agha Khan is not only spiritual. His Foundation built in Khorog an university with academic requirements and curriculums, corps of teachers and students, in conformity with international standards. The teaching is mainly in English. The master's program is focused on the region sustainable development. That is why the Pamiri students have access to a good education. Marriage's girls can wait the age of 25 or 26. Sonya says that girls can choose her husband but not boys their wife. There is in here something unexpected which leaves me perplexed. Pamiri people has always fought to maintain its cultural identity. They agree only weakly with the Tajik culture.
At Garam Chashma, Gulom invites me into his house. A house with a lot of symbols, such as of Sonya in Pish. Nothing is placed randomly. The house has an entrance with a terrace which is reminiscent of the tapchane, where it is enjoyable to sleep and to eat in the summertime, and a large square room with a central space surrounded by three terraces stuck to the walls and covered with carpets. They are living spaces that represent the three kingdoms in nature : animal, mineral, vegetable. Five pillars support a structure of beams and the roof. They symbolize sometimes the five members of Ali family, sometimes the Zoroastrian divinities, sometimes the five principles of Islam. At the center of the ceiling is a curious skylight called "chorkhona" characterised by four slotted woodden frames which also have a symbolic value because they represent respectively earth, water, air and fire, the sacred elements in Zoroastrianism. The beam supporting the entrance is the most important. It is decorated with patterns representing the sun. A custom dictates that somebody having an important request to formulate has to take place under the lintel and not moving as long as the host did not meet his request. The portrait of Agha Khan appears at the right place as well as an Arabic calligraphy.
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| Lucarne appelée chorkhona au centre du plafond. |
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| Chez Goulom à Garam Chashma. |
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