Aiza_Fateh_Reimgagining Linguistic Diversity of Pakistan

Host: Hello, I am Aiza Ibrar, and today I am joined by Fateh Ullah from the Kalash Valley. Today, we will inquire about their language and culture.

Host: Hello, Fateh, how are you?

Speaker: Wa Alaikum Assalam.

Host: How are you? Are you well?

Speaker: I am doing well. How about you?

Host: I am also fine, thanks to Allah.

Speaker: Now, let's talk about you. Could you tell us a bit about yourself and your family?

Host: In our family, we have about three sisters, two brothers, and our parents, Mashallah.

Host: Do you have any memorable moments or good memories from the Kalash Valley?

Speaker: Our good memories are usually from childhood. When we are young, we engage in playful activities, but as we grow older, responsibilities increase, and we have to leave our area. So, such memories become scarce in adulthood. The good memories are mostly from our childhood.

Host: So, it means that you have festivals there, like Chilam Joshi and another one in December?

Speaker: Yes, we have those festivals, but they are somewhat different now. As you mentioned, Chilam Joshi is now held in May. Additionally, there's another festival in December, locally known as Choimus. Some people also refer to it as Chittermas in other languages. Regarding Joshi, the actual term is Yzoshi, but some people simply say Joshi, while others use Chilam Joshi. If you ask about other festivals, I can share more details.

Host: Fateh, can you tell us about your educational background? What do you do? Do you pursue further studies or work?

Speaker: I completed my FSc, but due to financial constraints, I couldn't continue my education. My interest was in mass communication, but unfortunately, lack of resources and guidance led me to leave my studies. Subsequently, I started working in a web channel and currently, I represent Suno TV and host a program on ISHPATA NEWS, a web channel.

Host: Does that mean you cover all the news on that channel?

Speaker: Yes, on ISHPATA NEWS, I cover various ongoing issues, including local and regional matters. Additionally, I work as a district reporter for Suno TV, providing updates on the current situation within the district.

Host: So, have you ever been involved in any activities related to your religion or culture in your region or in your language?

Speaker: Yes, I have been involved in many activities related to my religion. I also worked on projects related to culture, but due to a lack of support from people, I had to leave those initiatives. However, I am still working on cultural projects, and I plan to continue doing so in the future. Regarding my language, I have been actively working to counteract misconceptions and negative portrayals on platforms like YouTube and Facebook. People sometimes spread false information, which not only affects the Kalash community but also brings a bad name to the entire Chitral region. We are actively working to address these issues and present a more accurate picture.

Host: Okay, when tourists visit your area, how do you interact with them, and how does it feel? Can you tell us about the conversations and interactions with tourists?

Speaker: When tourists come to our area, we welcome them warmly. In our society, we try to make them feel comfortable and provide hospitality in the best possible way. Since we have limited resources, we try to take them to our homes and do our best to accommodate them. For those who know each other in the community, we make an effort to ensure good hospitality.

Host: That's nice to hear about your hospitality. Now, if we talk about your clothing, do men and women in your community wear similar clothes, or is there a distinction based on occasions or emotions?

Host: So, in the Kalash valleys, the clothing for Kalashi women is different, while men typically wear the same shalwar kameez. There might be some individuals wearing shorts due to the influence of changing trends globally, but women have distinct attire.

Host: Alright. Now, if we talk about your festivals, such as weddings or deaths, could you tell us about those?

Speaker: Regarding Kalash culture and weddings, there are misconceptions. In Kalash culture, there are three types of marriages. First, arranged marriages where parents choose suitable matches for their children.

Second, modern love marriages, where individuals who know each other well get married with the consent of their parents or guardians. Third, a unique provision gives authority to women; if a woman is dissatisfied with her husband's behaviour, she has the right to choose a new partner. However, in such cases, the new husband is required to pay double the amount that the ex-husband had given to the woman's family. This cultural practice involves sacrifices and other items given during weddings, and in case of remarriage, the new husband must fulfil financial obligations to the ex-husband's family. Regarding deaths, when someone passes away, the people of all three valleys are called, and the body is placed in a designated area for two to three days. Rituals, including songs and praises, are performed during this time. After this period, the lady of the deceased is kept for a day, and the man for two days. Sacrifices are made, and people from all three valleys come to provide food. It is a fascinating process with different burial traditions. In ancient times, due to a lack of tools and a hostile environment, they used to keep the bodies open.

[00; 00:03:00 ]

Nowadays, with the advent of medical students and theft incidents, they bury the deceased in the ground. This was done to prevent the theft of valuable items.

Host: Alright, Fateh, you mentioned that when someone passes away, people from all three valleys, such as Bumboret, come to know about it. How does this information reach them?

Speaker: In the past, it used to be a challenge to convey this information from one place to another, and it took quite some time. However, now with the availability of mobile phones and the option to send people on motorcycles to deliver the news, it has become much easier. People are informed, and invitations are sent out. It's not mandatory for everyone to attend, but close relatives come first to fulfill their familial duties. Others come if they have the time. There is a concept similar to Islamic practices, where visiting someone upon their death earns spiritual merit. So, people gather to share in the rituals and mourning.

Host: So, it's not obligatory for everyone to attend?

Speaker: No, it's not mandatory for everyone to come, but close relatives make it a priority. Others may come later if they have time. The concept is similar to the Islamic belief that visiting someone after their death brings blessings, and others join in afterward. For instance, if someone has passed away in Birir, people from Rambur and Bamburet may come to express their condolences.

Host: Alright. As we know, Kalash valleys are incredibly beautiful. Do tourists or researchers visiting there impact your daily life?

Speaker: There has been a change in recent times. While in the past, hospitality for guests was widespread, the construction of hotels has increased, creating some difficulties for people to build their homes because the land becomes occupied. Moreover, the local community members, who were initially close-knit, have now become more diverse. Some people from outside come, like the place, and decide to stay.

They build hotels and houses, causing some issues in the community dynamics. Additionally, tourists who come for a short period sometimes contribute to environmental problems, such as improper waste disposal. Moreover, in the era of social media, there are instances of news being presented incorrectly, causing some distress to the local residents.

Host: Okay, Fateh, can you tell us about expressing emotions in your language? How would you say someone is happy, sad, or humming a tune in your language?

Speaker: Sure, when it comes to expressing emotions in our language, if someone is happy, we say "khoshaan" or "khoshana," meaning they are pleased or happy. If you ask someone if they are feeling down or troubled, you might say "*tu ko Pareshanas*." So, there are many words, and if you ask, I can provide more in our language.

Host: Thank you for sharing that. Now, regarding your music, do you have any special instruments or dances in your culture? Can you tell us about that?

Speaker: Certainly. In our Kalash culture, there are unique elements within the Kalash religion and the broader Kalash culture. The musical instruments within the Kalash religion include the Chitrali sitar, drums (dhool), and a type of flute. Apart from these, people also play the flute, and they hum tunes using it. In terms of music, there is a lot within the Kalash religion and the Kalash culture. Initially, when there were religious rituals or celebrations, people would perform these musical traditions. Now, these traditions have reached studios, and people are composing poetry and songs in the Kalash language. In the past, these activities were limited to individual homes, where people pursued their interests and shared music. Now, with the advent of studios, everything has become more accessible. However, there's a bit of concern that even in our Kalash culture, the traditional musical instruments might undergo changes due to modern influences.

Host: If we talk about any specific factors or something causing a negative impact on future generations or your religion, can you highlight it?

Speaker: If I talk about religion, I can certainly do that, but I am a bit different in this aspect. When it comes to religion, particularly the Kalashi religion, there are certain elements that people are abandoning. Girls and young individuals are leaving it. Some elements within this tradition are not compatible with the modern era, which is why people are leaving it. Some argue that there is considerable pressure from Islam, but that's not the case. Those who are accepting Islam are doing so willingly. Moreover, there is no active proselytization happening there. Similarly, if we observe today, there is a person from Kalash living in Lahore, another in Japan, and one in Europe. They cannot perform their religious rituals there due to various challenges, expenses, and complexities associated with it. Consequently, there is an increase in the inclination towards this change in the Kalash community, especially among the girls. This is because within the Kalash religion, Kalashi girls face strict restrictions. For instance, during their menstruation, they cannot stay inside their homes; there are specific places where they must go. There is no designated space within homes for them to be told to stay there. Everywhere they go, there are boundaries set for them. This might be contributing to the increase in this change.

Host: If we talk about your language, have you undertaken any specific initiatives or research to preserve your language or to inform people about it? What efforts have you made in this regard?

Speaker: We recently worked on a project focusing on the fundamental words in the Kalash culture or language. We aimed to explore the historical context of the words used in the Kalash culture or Kalash language. The way we observe here, someone saying they are going to Wadi-e-Kalash, Wadi-e-Bumboret, someone saying Wadi-e-Rumbur, or Wadi-e-Birir – these names are different in the Kalash language. This results in the fact that those who are connected to the Kalash culture or the person whose ancestry is linked to Kalash, even if they later convert to another religion, still have some historical connection.

Like the many people in Kalash who, even after accepting Islam and obtaining religious education, still use the Kalashi language in their homes and continue to practice Kalashi culture. Due to this, the local names of the languages are also being influenced. In this regard, we have worked. Our friend Rahmat has done a lot of work, and even during the time when the special assistant (wazir) was there, he also did a lot of work. In addition, NGOs have also done a lot of work to preserve this language. Some individuals have compiled a dictionary, and a foreigner has established an institution where primary-level education is being conducted in the Kalashi language. Many people are working to protect the Kalashi language, especially Rahmat, who has played a significant role, along with others. Everyone is striving to preserve this language because facing difficulties in this regard is something we understand. Therefore, we believe in keeping this language with us forever and working together to protect it.

Host: Earlier, you mentioned the false stories spreading on social media about your community. Can you tell us the reality behind these false stories and the misinformation that is being circulated?

Speaker: In this, when you pick up social media and look at it, whether you visit Facebook, go to a website, or even go on YouTube, the situation is the same. If you look at the thumbnails on YouTube, they are not worth watching. Similarly, the story you mentioned has not only damaged the Kalash religion and culture but has also led to the defamation of the entire Chitral. People are amplifying a story without any investigation. Additionally, if you are going into the Kalash community now, certain things are restricted. The way I used to easily enter the area while working in the media, interviewing both girls and boys, now there are restrictions. This is because media personnel are working without research. Some time ago, a video went viral during a festival in Birir where a person was asking questions to girls who didn't know anything about the Kalash religion or culture. He interviewed them, and later it went viral. There are many misconceptions spreading, even regarding Kalash weddings, and some are claiming that girls in the Kalash Valley or even in Chitral are being sold. This is a severe accusation against the Kalash people and Chitral residents.

Those who are working on this issue without research are responsible for this misinformation. It often happens that someone sitting in Lahore, Islamabad, or another country contacts someone here, presents their perspective without coming here, and presents their views. Ideally, they should come here and spend time. If they work on religion, there are two types of religions in the Kalash Valley, and they can research both. If we talk about culture, there are two or three cultures in the Kalash Valley, and by researching them, they can present their perspective. Then, the people there will not be disappointed, and they will welcome you to the valley with joy.

Host: In your Kalash Valley, as you mentioned, there are three valleys. What are some places there that are beneficial for media, students conducting research, or families and tourists visiting? Which places should be visited?

Speaker: Firstly, wherever you go, you observe the local culture and consider what benefit it holds for you. Everyone thinks about the potential advantages of their visit. In the Kalash Valley, when media personnel come, it becomes a plus point for them. When they vlog or interview someone there, it tends to go viral. Moreover, for students conducting research, it's convenient because the aspects within the Kalash community are limited. For example, a person came with the research focus on weddings, and another had research on "bashaleni," a term used for women residing there during menstruation or childbirth. Hence, if someone wants to conduct research, it's limited. If you are a journalism student or in any other department and are asked to conduct research or complete your thesis, you have various titles available within Lahore or throughout Pakistan, covering subjects you can research after exploring Pakistan or the entire world. However, if you are researching on the Kalash community or the Kalash Valley, it's easier to do so using limited resources. Additionally, for tourists, it's an opportunity to see and interpret something new, witnessing things they may not have seen before.

Host: One last question to ask is, in your language, do you have separate names for your relatives, like parents and siblings? How do you address your mother, father, sisters, and brothers?

Speaker: In the Kalash language, we say "aaya" for mother and "dada" for father.

Similar to how "dada" is used for grandfather in Urdu, in our language, it's used for fathers. For grandmother, we use "wawa," and for grandfather, it's "dada." We call a sister "baba" and a brother "baya." These are some examples, and there are different names for other relations. For a wife, we say "jaa," and if someone wants to address their spouse according to their dialect or feelings, they simply call them or, if someone from a distance is talking about your wife, they will use "taijaa." For a husband, we say "beru." This is how it goes for all relations.

Host: thankyou fatah it was a pleasure meeting you, we hope that all the information told by you will be very important for our project. Thankyou.

Host: Hello, I am Aiza Ibrar, and today I am joined by Fateh Ullah from the Kalash Valley. Today, we will inquire about their language and culture.

Host: Hello, Fateh, how are you?

Speaker: Wa Alaikum Assalam.

Host: How are you? Are you well?

Speaker: I am doing well. How about you?

Host: I am also fine, thanks to Allah.

Speaker: Now, let's talk about you. Could you tell us a bit about yourself and your family?

Host: In our family, we have about three sisters, two brothers, and our parents, Mashallah.

Host: Do you have any memorable moments or good memories from the Kalash Valley?

Speaker: Our good memories are usually from childhood. When we are young, we engage in playful activities, but as we grow older, responsibilities increase, and we have to leave our area. So, such memories become scarce in adulthood. The good memories are mostly from our childhood.

Host: So, it means that you have festivals there, like Chilam Joshi and another one in December?

Speaker: Yes, we have those festivals, but they are somewhat different now. As you mentioned, Chilam Joshi is now held in May. Additionally, there's another festival in December, locally known as Choimus. Some people also refer to it as Chittermas in other languages. Regarding Joshi, the actual term is Yzoshi, but some people simply say Joshi, while others use Chilam Joshi. If you ask about other festivals, I can share more details.

Host: Fateh, can you tell us about your educational background? What do you do? Do you pursue further studies or work?

Speaker: I completed my FSc, but due to financial constraints, I couldn't continue my education. My interest was in mass communication, but unfortunately, lack of resources and guidance led me to leave my studies. Subsequently, I started working in a web channel and currently, I represent Suno TV and host a program on ISHPATA NEWS, a web channel.

Host: Does that mean you cover all the news on that channel?

Speaker: Yes, on ISHPATA NEWS, I cover various ongoing issues, including local and regional matters. Additionally, I work as a district reporter for Suno TV, providing updates on the current situation within the district.

Host: So, have you ever been involved in any activities related to your religion or culture in your region or in your language?

Speaker: Yes, I have been involved in many activities related to my religion. I also worked on projects related to culture, but due to a lack of support from people, I had to leave those initiatives. However, I am still working on cultural projects, and I plan to continue doing so in the future. Regarding my language, I have been actively working to counteract misconceptions and negative portrayals on platforms like YouTube and Facebook. People sometimes spread false information, which not only affects the Kalash community but also brings a bad name to the entire Chitral region. We are actively working to address these issues and present a more accurate picture.

Host: Okay, when tourists visit your area, how do you interact with them, and how does it feel? Can you tell us about the conversations and interactions with tourists?

Speaker: When tourists come to our area, we welcome them warmly. In our society, we try to make them feel comfortable and provide hospitality in the best possible way. Since we have limited resources, we try to take them to our homes and do our best to accommodate them. For those who know each other in the community, we make an effort to ensure good hospitality.

Host: That's nice to hear about your hospitality. Now, if we talk about your clothing, do men and women in your community wear similar clothes, or is there a distinction based on occasions or emotions?

Host: So, in the Kalash valleys, the clothing for Kalashi women is different, while men typically wear the same shalwar kameez. There might be some individuals wearing shorts due to the influence of changing trends globally, but women have distinct attire.

Host: Alright. Now, if we talk about your festivals, such as weddings or deaths, could you tell us about those?

Speaker: Regarding Kalash culture and weddings, there are misconceptions. In Kalash culture, there are three types of marriages. First, arranged marriages where parents choose suitable matches for their children.

Second, modern love marriages, where individuals who know each other well get married with the consent of their parents or guardians. Third, a unique provision gives authority to women; if a woman is dissatisfied with her husband's behaviour, she has the right to choose a new partner. However, in such cases, the new husband is required to pay double the amount that the ex-husband had given to the woman's family. This cultural practice involves sacrifices and other items given during weddings, and in case of remarriage, the new husband must fulfil financial obligations to the ex-husband's family. Regarding deaths, when someone passes away, the people of all three valleys are called, and the body is placed in a designated area for two to three days. Rituals, including songs and praises, are performed during this time. After this period, the lady of the deceased is kept for a day, and the man for two days. Sacrifices are made, and people from all three valleys come to provide food. It is a fascinating process with different burial traditions. In ancient times, due to a lack of tools and a hostile environment, they used to keep the bodies open.

[00; ]

Nowadays, with the advent of medical students and theft incidents, they bury the deceased in the ground. This was done to prevent the theft of valuable items.

Host: Alright, Fateh, you mentioned that when someone passes away, people from all three valleys, such as Bumboret, come to know about it. How does this information reach them?

Speaker: In the past, it used to be a challenge to convey this information from one place to another, and it took quite some time. However, now with the availability of mobile phones and the option to send people on motorcycles to deliver the news, it has become much easier. People are informed, and invitations are sent out. It's not mandatory for everyone to attend, but close relatives come first to fulfill their familial duties. Others come if they have the time. There is a concept similar to Islamic practices, where visiting someone upon their death earns spiritual merit. So, people gather to share in the rituals and mourning.

Host: So, it's not obligatory for everyone to attend?

Speaker: No, it's not mandatory for everyone to come, but close relatives make it a priority. Others may come later if they have time. The concept is similar to the Islamic belief that visiting someone after their death brings blessings, and others join in afterward. For instance, if someone has passed away in Birir, people from Rambur and Bamburet may come to express their condolences.

Host: Alright. As we know, Kalash valleys are incredibly beautiful. Do tourists or researchers visiting there impact your daily life?

Speaker: There has been a change in recent times. While in the past, hospitality for guests was widespread, the construction of hotels has increased, creating some difficulties for people to build their homes because the land becomes occupied. Moreover, the local community members, who were initially close-knit, have now become more diverse. Some people from outside come, like the place, and decide to stay.

They build hotels and houses, causing some issues in the community dynamics. Additionally, tourists who come for a short period sometimes contribute to environmental problems, such as improper waste disposal. Moreover, in the era of social media, there are instances of news being presented incorrectly, causing some distress to the local residents.

Host: Okay, Fateh, can you tell us about expressing emotions in your language? How would you say someone is happy, sad, or humming a tune in your language?

Speaker: Sure, when it comes to expressing emotions in our language, if someone is happy, we say "khoshaan" or "khoshana," meaning they are pleased or happy. If you ask someone if they are feeling down or troubled, you might say "*tu ko Pareshanas*." So, there are many words, and if you ask, I can provide more in our language.

Host: Thank you for sharing that. Now, regarding your music, do you have any special instruments or dances in your culture? Can you tell us about that?

Speaker: Certainly. In our Kalash culture, there are unique elements within the Kalash religion and the broader Kalash culture. The musical instruments within the Kalash religion include the Chitrali sitar, drums (dhool), and a type of flute. Apart from these, people also play the flute, and they hum tunes using it. In terms of music, there is a lot within the Kalash religion and the Kalash culture. Initially, when there were religious rituals or celebrations, people would perform these musical traditions. Now, these traditions have reached studios, and people are composing poetry and songs in the Kalash language. In the past, these activities were limited to individual homes, where people pursued their interests and shared music. Now, with the advent of studios, everything has become more accessible. However, there's a bit of concern that even in our Kalash culture, the traditional musical instruments might undergo changes due to modern influences.

Host: If we talk about any specific factors or something causing a negative impact on future generations or your religion, can you highlight it?

Speaker: If I talk about religion, I can certainly do that, but I am a bit different in this aspect. When it comes to religion, particularly the Kalashi religion, there are certain elements that people are abandoning. Girls and young individuals are leaving it. Some elements within this tradition are not compatible with the modern era, which is why people are leaving it. Some argue that there is considerable pressure from Islam, but that's not the case. Those who are accepting Islam are doing so willingly. Moreover, there is no active proselytization happening there. Similarly, if we observe today, there is a person from Kalash living in Lahore, another in Japan, and one in Europe. They cannot perform their religious rituals there due to various challenges, expenses, and complexities associated with it. Consequently, there is an increase in the inclination towards this change in the Kalash community, especially among the girls. This is because within the Kalash religion, Kalashi girls face strict restrictions. For instance, during their menstruation, they cannot stay inside their homes; there are specific places where they must go. There is no designated space within homes for them to be told to stay there. Everywhere they go, there are boundaries set for them. This might be contributing to the increase in this change.

Host: If we talk about your language, have you undertaken any specific initiatives or research to preserve your language or to inform people about it? What efforts have you made in this regard?

Speaker: We recently worked on a project focusing on the fundamental words in the Kalash culture or language. We aimed to explore the historical context of the words used in the Kalash culture or Kalash language. The way we observe here, someone saying they are going to Wadi-e-Kalash, Wadi-e-Bumboret, someone saying Wadi-e-Rumbur, or Wadi-e-Birir – these names are different in the Kalash language. This results in the fact that those who are connected to the Kalash culture or the person whose ancestry is linked to Kalash, even if they later convert to another religion, still have some historical connection.

Like the many people in Kalash who, even after accepting Islam and obtaining religious education, still use the Kalashi language in their homes and continue to practice Kalashi culture. Due to this, the local names of the languages are also being influenced. In this regard, we have worked. Our friend Rahmat has done a lot of work, and even during the time when the special assistant (wazir) was there, he also did a lot of work. In addition, NGOs have also done a lot of work to preserve this language. Some individuals have compiled a dictionary, and a foreigner has established an institution where primary-level education is being conducted in the Kalashi language. Many people are working to protect the Kalashi language, especially Rahmat, who has played a significant role, along with others. Everyone is striving to preserve this language because facing difficulties in this regard is something we understand. Therefore, we believe in keeping this language with us forever and working together to protect it.

Host: Earlier, you mentioned the false stories spreading on social media about your community. Can you tell us the reality behind these false stories and the misinformation that is being circulated?

Speaker: In this, when you pick up social media and look at it, whether you visit Facebook, go to a website, or even go on YouTube, the situation is the same. If you look at the thumbnails on YouTube, they are not worth watching. Similarly, the story you mentioned has not only damaged the Kalash religion and culture but has also led to the defamation of the entire Chitral. People are amplifying a story without any investigation. Additionally, if you are going into the Kalash community now, certain things are restricted. The way I used to easily enter the area while working in the media, interviewing both girls and boys, now there are restrictions. This is because media personnel are working without research. Some time ago, a video went viral during a festival in Birir where a person was asking questions to girls who didn't know anything about the Kalash religion or culture. He interviewed them, and later it went viral. There are many misconceptions spreading, even regarding Kalash weddings, and some are claiming that girls in the Kalash Valley or even in Chitral are being sold. This is a severe accusation against the Kalash people and Chitral residents.

Those who are working on this issue without research are responsible for this misinformation. It often happens that someone sitting in Lahore, Islamabad, or another country contacts someone here, presents their perspective without coming here, and presents their views. Ideally, they should come here and spend time. If they work on religion, there are two types of religions in the Kalash Valley, and they can research both. If we talk about culture, there are two or three cultures in the Kalash Valley, and by researching them, they can present their perspective. Then, the people there will not be disappointed, and they will welcome you to the valley with joy.

Host: In your Kalash Valley, as you mentioned, there are three valleys. What are some places there that are beneficial for media, students conducting research, or families and tourists visiting? Which places should be visited?

Speaker: Firstly, wherever you go, you observe the local culture and consider what benefit it holds for you. Everyone thinks about the potential advantages of their visit. In the Kalash Valley, when media personnel come, it becomes a plus point for them. When they vlog or interview someone there, it tends to go viral. Moreover, for students conducting research, it's convenient because the aspects within the Kalash community are limited. For example, a person came with the research focus on weddings, and another had research on "bashaleni," a term used for women residing there during menstruation or childbirth. Hence, if someone wants to conduct research, it's limited. If you are a journalism student or in any other department and are asked to conduct research or complete your thesis, you have various titles available within Lahore or throughout Pakistan, covering subjects you can research after exploring Pakistan or the entire world. However, if you are researching on the Kalash community or the Kalash Valley, it's easier to do so using limited resources. Additionally, for tourists, it's an opportunity to see and interpret something new, witnessing things they may not have seen before.

Host: One last question to ask is, in your language, do you have separate names for your relatives, like parents and siblings? How do you address your mother, father, sisters, and brothers?

Speaker: In the Kalash language, we say "aaya" for mother and "dada" for father.

Similar to how "dada" is used for grandfather in Urdu, in our language, it's used for fathers. For grandmother, we use "wawa," and for grandfather, it's "dada." We call a sister "baba" and a brother "baya." These are some examples, and there are different names for other relations. For a wife, we say "jaa," and if someone wants to address their spouse according to their dialect or feelings, they simply call them or, if someone from a distance is talking about your wife, they will use "taijaa." For a husband, we say "beru." This is how it goes for all relations.

Host: thankyou fatah it was a pleasure meeting you, we hope that all the information told by you will be very important for our project. Thankyou.