پنگھوڑا، جھولا: بچے کی سلامتی، سکونت اور تحفظ کا ضامن

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If we study human history carefully, we come across evidence that in ancient times, there was a period when the head of the family was a woman, known as the “Matriarchal system”, because in the early human societies, economic progress was due to women rather than men, so women had a special status and position in that society.

Indeed, the advancement and progress of any human society is not possible without women. When we study early history, it becomes clear to us that for centuries, men continued to follow ancient ways of hunting and gathering, while women promoted agriculture and crafts in their vicinity, leading to the development of important industries of later eras. For instance, like the people of Yunan call the tree they get cotton from as ‘On’, ancient women used to make threads and prepare cotton fabric from that, women initiated activities such as agriculture, building, pottery, woodwork, etc.

It was women who started weaving, sewing clothes, making pottery, carpentry work, building construction, storing grains from pests, preparing food for dry seasons, and even making a cradle for sleeping peacefully, slowly accomplishing several stages of progress in human society. The swing in Pashto, the cradle in Urdu, and the swing in Saraiki, still remind us of different modern forms. Since in ancient times, a child was called a cradle, the swing, which was made to soothe and comfort the child, was given the name of cradle.
The concept of the swing brings our mind to the days when people start to see everything around them with nostalgia, after being born in this world. The day when the child sees his mother’s face, love starts to flow from his eyes, and a smile starts to appear on his face, the baby sucking his thumb in the mother’s lap, where he feels the most peace and comfort. The swing is that place.

Slowly, as the swing picks up speed, the sound of lullabies and the rhythm of swinging give a sense of natural pleasure, and we can say that if the beginning of humanity is through speech and the development of civilization is through agriculture, then the beginning of human psychological pleasure and peace is through the mother’s lap and swing. However, it is necessary to point out that the swing is not just a means of peace and comfort, nor is it merely a reminder of old times, but it has been an important need of every human society, a guarantor of the safety and protection of every child.

In ancient mythological stories, the mention of swings is mostly related to the fact that gods and goddesses used to use big swings in their daily lives. Swings and cradles were used to serve the gods and goddesses. The concept of swings still exists in the Arab world just as it does in rural areas of our country. However, it is necessary to mention that when Hazrat Ibrahim (AS) was thrown into the fire, he was tied in a manner similar to that of a swing, and was placed between the arms of a crane, then he came out with a piece of thread.

Regarding the life of the Prophet of Islam, it is narrated that when the Prophet Muhammad (PBUH) was in infancy, the cradle kept swaying on its own. Regarding this, a Pashto famous folk saying “Zangoo che halaymay, Bibi de rawayah bah ley dillay” means that when Bibi would look at the swing from a distance, it would sway on its own.

In Christian world, the concept of cradles and swings also existed, and they were not only placed in homes but also outside, from where the tradition of using swings started for elderly people too. This tradition was carried forward even when the Mughal rulers came to the Subcontinent, and today, valuable swings are still seen in the mansions of wealthy families, especially in the province of Sindh.

The concept of the swing has many facets, and it has deep symbolic meanings associated with it, like the swings we see in mausoleums, especially in many mausoleums of Punjab and Sindh, where attendants swing women who are unfortunately barren. It is understood that swinging these particular swings gives hope to these afflicted individuals, and the swings’ importance is emphasized for the well-being and health of these individuals. In rural and urban areas, there is a clear distinction in swings, in fact, this difference is due to the point of view and thought that is generally found in villages and towns. While swings made of long ropes and wooden construction sway in rural areas, eventually somewhere iron and steel machine-made swings are also seen. The fact is that all this is a lament over humanity’s inherent desire for a joy that is found in the swaying breeze.

Today, in small and big cities, in parks, fairs, and villages, swings running on electronic and diesel engines are installed, where apart from children, elderly men and women sit and enjoy. “Allaho Sho Shah” is a Pashto lullaby that holds great importance in Pashto folk songs. Lullabies are found in almost every language in the world and are generally found to follow a similar technique, but ‘Pashto Allaho Sho Shah’ differs in that it teaches the child courage, determination, and the lesson of protecting one’s homeland, which becomes a lesson for the child in their future life. In it, the brave deeds of ancestors, tales of war, love for the homeland, and efforts are depicted or a mother expresses her emotions.

Enemies are challenged, and the child is encouraged to take revenge from enemies when they grow up and the mother teaches them about suffering and adversities that they will encounter in their coming age. For example, in a Pashto lullaby, a mother rocks her child in a cradle, saying “Allaho Sho Shah, Allaho Sho (Sleep, my child, sleep) the burden of the world is on your shoulders, Laawolay, Allaho Sho. (Your mother is all alone), Palara da nishta de pa koor (Your father is out in the battlefield) Nah me khur shta unah me mor (I have no mother, nor do I have a sister) Hum sahra kum hum koor (I bring wood from the jungle and do household chores) …”. The Pashto lullaby is sung in different regions including Khyber Pakhtunkhwa, Balochistan, Karachi, and Afghanistan.

Apart from Pashto, the lullaby of the Hindko language in Khyber Pakhtunkhwa also has a more purposeful and beneficial aspect, as there is a lesson in it of bravery and courage, teaching children at a young age to face enemies and liberate their dear homeland and preserve its honor. This lullaby is rich in stories of war, love for the homeland, and the lessons of hard work. A well-known Pashto lullaby is “Lala lala la la, Dua, Dua Mir Silva de, Dezay Khagha, Lala lala la la, Dua, Dua Mir Rajah de, Dezinga de kala rade kham la, Lala lala la la…”

Let’s see how much realism is in this lullaby. Sleep, my son, your clothes are hot, Lala lala la la, sleep my Raja, I iron your clothes. Lala lala la la, sleep my blind, I will see your tomorrow, not to be asleep no start happening, Lala lala la la, don’t cut, my dear (child’s name) sleep.

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