The primary focus of this portal is to make available all such scattered articles and references on the Tibetan Muslim (known in Tibetan as Lhasa-Khache, Bhopa Khache) community by travellers to Tibet prior to 1960 as well on later dates. It is interesting to find mention of this community in various descriptions by almost all the travellers who had visited Tibet prior to 1949. In recent times, the first book published in English in the West in which Khaches are the central theme is “Islamic Shangri-la: Inter-Asian Relations and Lhasa’s Muslim Communities, 1600 to 1960” by Prof David G Atwill. Reading these materials will not only enlighten the young generation of this community about their history, but further writings in future can also be relied on these information.
The portal is also a collection of old photographs of the members of the community. Some new ones are also added to cover the present generation. Few interesting videos made by enthusiastic youth are available in YouTube. These are also linked with this portal. The generation who lived in Tibet and migrated are almost gone. Fortunately, some of them had given their audio interviews which are available in the Interview section and covers their memories of Tibet and migration stories. These are in Lhasa-dialect Tibetan for which Lhasa Khaches are famous for their command of this honorific dialect.
So far introductions of this community is concerned, one can find many write ups, giving basic details. One such brief is by an anonymous author, titled, “Muslims of Tibet- Past and Present”. This paper available with us shows as published in Bonn, Germany, November 13th ,1994. It is a simple yet comprehensive coverage covered in eight pages. This can be read in this portal’s Articles section. .
Preasent generation of Tibetan Muslims are the descendants of mostly Muslim merchants and traders from neighbouring countries between 14th and 17th century. They adopted local Tibetan culture, married Tibetan women, but practised their religion, Islam. Tibet was known to Arabs from the earliest period of recorded history. Tibet mentioned in Kitab-ul-buldan by Al Yaqubi. Arabs in contact with Tibetans in the eighth and ninth centuries. Abbasid ruler of Baghdad maintained relations with Tibet. In later years of King Trisong Detsen, Tibetan power spread far and wide. Tibetan Muslims trace their origin from the immigrants from Kashmir, Ladakh, and Nepal. Kashmir and eastern Turkestan were the nearest Islamic regions bordering Tibet. It is said that Muslim merchants from Kashmir and Ladakh areas first entered Tibet around 12th century. At first, the trade was mainly confined to the border towns of western Tibet. Later, with the development of routes and protection of trader they received, the Muslim merchants extended their trade to the central Tibet. They carried their goods from Ladakh to Lhasa through the Mayum-la Pass. They brought woollen shawl and cloths, saffron, dried raisings and other fruits to Tibet. From Tibet, they procured wool, musk and salt.
Over the years the “Kashmiri” features disappeared and Tibetan ones became more prominent- be it facial, cultural, linguistic, food. Today, nothing “Kashmiri” remains with the Tibetan Muslims. It is also highly possible that only few men from Kashmir (should also include Ladakhis, Baltis, Dogras as well; Kashmiri is a generic term here) travelled as traders, not accompanied by women in the family to Tibet. The route through Ladakh and Changthan being remote and desolate. The trade may have been initially on the borders, slowly as routes opened, protection assured and of course, profits rose, the trader inched deeper into central Tibet. Once the Lhasa market was opened, it became necessary to open a branch there and store his wares. For winters were severe and routes closed on both sides. Next comes grooming a family, adopting local language, custom. Marrying a local Tibetan woman was the natural thing to happen and a new community, “Lhasa-Khache, Pheoba-Khache--- a Tibetan Muslim community was born. Inside the home of such a newly formed Khache family living around Barkhor area, one can imagine the two contrasting cultural forces synergising. Given the status of a Tibetan woman in Tibet’s society, and the fact that she is more familiar with the local place and people, she must have found it easy and natural to “tibetanise” her family. Besides, the Khache Baila remained absent from home by being far away on a trade journey to India on foot or pony. Tibet was also a matriarchal society. However, over the years, the “Kashmiri” elements in the family and the community was completely erased giving way to the Tibetan way of life, sans the religion. At least, the Kashmiri trader made sure that his religion was not diluted! In no time, the Tibetan influence became visible in every sphere of a Khache’s family, including the facial features. One can easily distinguish from the looks between a Kashmiri and a Lhasa Khache but not between the Khache and a Tibetan Buddhist.
The past writings do not mention the other aspect of the migration and assimilation. It was not just traders who travelled from Kashmir to Tibet for trade, Sufi saints and Islamic preachers also began their mission, not really to proselytise but at least, the newly formed community required teaching of the Quran, namaz and other basic religious services to their offsprings living in a Buddhist neighbourhood. When Kashmir was fast converting to Islam, mainly due to missionary work of Sufi saints, like Shah Hamdani, it is assumed, that a branch must have travelled further east towards central Tibet- Lhasa, Shigatse and Tsetang. Names of saints like Pir Parola and others are well remembered and are an integral part of the oral history of Khaches. Existence of very old graves in Lhasa with Persian inscriptions are some kind of evidence to this point. (Photos in this portal).
Having lived in Tibet, assimilated, and tibetanised, traces of the former homeland and features were completely erased. Tibet was the new home for centuries till suddenly awakened by the knocks on the door—the Chinese have arrived! Their slogan, “Religion is the opium of the people” was frightening, for the Tibetan Muslims were devout followers of Islam even in the proximity of orthodox Tibetan Buddhism. The events that led to the exodus, called, “hijra” was unpleasant but it was destined.
The destination was India, as the “homeland”, but there was nothing to prove and the Chinese authorities would not relent. How can you betray your motherland which was so peacefully “liberated”? Forced to attend daily briefings, harassed, threatened, imprisoned, starved; but he would not budge. The help extended by the Government of India, the Consul Generals in Lhasa, Mr Chhibber, Mr Kaul were courageous (the White Papers).
Eventually, the Chinese relented and allowed them to leave; but the price paid was immeasurable; leaving behind everything, including many relatives behind the bars.
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