Pattu: The Vanishing Art of Wool Weaving in Neelum Valley

In the sixteenth century, when Europe began its industrial development, the conditions, means of production, and methods of production underwent a complete transformation. This industrial change took place on such a large scale that traditional industries rapidly disappeared and were replaced by large factories. Where thousands of people had previously been associated with a particular industry, their numbers were reduced to hundreds as large machines began performing work that had once been carried out by human hands. Despite such widespread changes, it took two centuries for these industries to become fully established and flourish in Europe.

By the middle of the eighteenth century, these industries had reached India. However, owing to the vastness of the Indian subcontinent, modern mechanised industries could not significantly affect traditional industries. Although they spread through major cities, remote regions remained beyond their reach. Consequently, local industries, their traditional methods of production, and the demand and supply of their products continued to exist. Despite the expansion of road networks, these industries managed to survive in one form or another until the end of the twentieth century, continuing to provide livelihoods to the people associated with them.

Nestled within the vast Himalayan mountain ranges, the State of Jammu and Kashmir has been renowned for centuries for its natural beauty and charm. For centuries, the region attracted foreign invaders, who attempted to enter and conquer it during different periods but faced repeated failures. Eventually, the Mughals conquered the region, and in subsequent periods, the Afghans and Sikhs ruled over the state.

When the British occupied Punjab, they showed little interest in the State of Jammu and Kashmir, considering it an additional territory in the vast Indian subcontinent, and handed it over to Gulab Singh. Gulab Singh became the internally autonomous ruler of Jammu and Kashmir, and this arrangement continued for three subsequent generations of his family.

This was one of the reasons why the region, stretching across the Himalayan foothills in the northernmost part of India, remained largely protected from British interference and retained its traditional industries. Clothing and other goods began arriving in the region through trade. Unfortunately, the local rulers also showed little interest in industrial development.

Following the Partition of India, certain circumstances led to the division of the State of Jammu and Kashmir into two parts, one of which came to be known as Azad Jammu and Kashmir. Neelum District is part of the Muzaffarabad Division of Azad Jammu and Kashmir.

Due to its location along the Ceasefire Line, the district forms a narrow strip of land or valley, with its only access route passing through Muzaffarabad, connecting it to the other districts of Azad Kashmir and Pakistan. The district’s only road owes its existence to the efforts of the former President of Azad Jammu and Kashmir, the late Khurshid Hassan Khurshid.

In the past, numerous traditional industries were an essential part of life in Neelum District and provided livelihoods to thousands of people. However, two particular industries became closely associated with the identity of the region, distinguishing it from neighbouring areas.

The first was the production of various garments and textiles from sheep’s wool, locally known as Pattu. The second was the production of beautiful and attractive earthenware vessels, which once constituted a major local industry.

The Woollen Textile Industry

Until the final decade of the twentieth century, Neelum Valley was considered one of the remote regions of Pakistan-administered Kashmir. Its local industries were in relatively good condition, and their importance was widely recognised. However, with the arrival of the twenty-first century, particularly during its first decade, the woollen textile industry began to decline.

This was an industry in which wool was used to produce clothing as well as fabrics for covering and wrapping oneself. Locally, this fabric was known as Pattu. It was used to make thick, coarse garments for wearing, while a shawl-like covering known as Pattori, closely resembling a traditional shawl, was also produced.

Another product was the Loi, a woollen covering used during sleep as an alternative to a blanket or quilt. Pattu was also used to make coats, gloves, caps, and socks, all of which were commonly worn.

Economically, this industry served almost as the backbone of the local economy. People raised sheep to obtain wool for textile production. In addition to wool, sheep provided milk, meat, and hides.

Sheep rearing was common in almost every household, ensuring a continuous supply of raw material for the industry. Alongside raising sheep for wool, households also maintained separate spaces where woollen products were prepared.

A traditional weaving structure consisted of two large wooden pieces into which a long wooden peg was fixed, while wood was also used on the other side. This structure was locally called a Khaddi, or loom.

The first stage of production involved spinning the wool, for which a Charkha, or spinning wheel, was used. Once spun, the wool took the form of thread.

The Charkha was a wooden machine with a circular wheel constructed from wooden boards on one side. A small handle, locally called a Hathi, was attached to the wheel. Approximately six to eight inches away, a large spindle made of iron or wood, called a Swa, was fitted, onto which the woollen thread was wound.

The woollen thread was then stretched across the wooden structure to produce various items used for clothing, covering, and bedding.

Apart from meeting local demand, these products were also sent to other districts and distant regions. Thousands of people depended on this industry for their livelihoods.

Along with the widespread practice of raising sheep, almost every family maintained a Khaddi, either individually or collectively. It was common for someone in the household to keep threads stretched across the loom for weaving woollen garments.

Nearly every member of a household possessed the necessary skills. As a result, local people were largely self-sufficient and depended very little on one another for these products.

Ghulam Jilani is among the few individuals who have remained associated with this traditional industry and continue to keep it alive in one way or another. He is approximately sixty-five years old.

According to him, when he learned this craft, almost every household in the community produced its own woollen goods. This meant that local people had very little dependence on others for their clothing and household textile needs.

He learned the craft from his father. His brothers were also involved in the same work, having learned it from their father as well. However, with the passage of time, other family members gradually moved into different professions.

As education became more widespread, they abandoned the traditional occupation and began taking government jobs. Another major reason for the industry’s decline was the increasing availability of different kinds of better and cheaper products in the markets, which caused people to lose interest in traditional woollen production.

Ghulam Jilani explains that until about forty years ago, woollen products were used in almost every household for clothing, covering, and bedding.

During those days, the region received heavy snowfall, and because of poverty, local residents could not afford to purchase warm coats and sweaters from the cities. This was why woollen shawls were so widely used.

He remains associated with the industry even today, but it can no longer provide him with a reliable livelihood. Consequently, he only occasionally produces woollen items when someone places an order.

People have now largely abandoned sheep rearing. Therefore, anyone who wishes to have a woollen product made must arrange the wool themselves.

The use of the Charkha has also almost disappeared, making it increasingly difficult to spin wool into thread.

Due to the shortage of raw materials, people now mostly order Pattori shawls, and even these orders are occasional.

Producing a single Pattori shawl takes approximately six to eight days. Along with wool, threads of different colours are used to make the shawl more attractive. However, the use of these additional threads affects its strength and durability.

Ghulam Jilani produces approximately six to eight shawls a year, earning around 50,000 Pakistani rupees from them.

However, people now purchase these woollen shawls mainly as gifts or luxury items rather than for everyday use, as cheaper and better alternatives are readily available in the markets.

He also believes that local people themselves bear some responsibility for the decline of the industry.

First, people stopped raising sheep, which reduced the supply of raw materials required for woollen production. As wool became scarce, its price increased, causing the prices of traditionally woven shawls to rise considerably.

A few years ago, a shawl that could be purchased for 1,000 to 1,500 rupees now costs between 6,000 and 10,000 rupees, depending on the product. Even at these prices, the profit earned by the artisan remains very small.

Furthermore, no significant innovations were introduced into the methods of shawl production. Perhaps the use of machinery could have prevented the industry’s decline.

Although handwoven shawls are of excellent quality, their production requires considerable time and labour, which significantly increases their cost.

Ghulam Jilani says that neither his children nor the younger generation show any interest in this industry. None of them is willing to learn the craft.

The traditional industry of woollen clothing and other wool-based products is now on the verge of disappearing. Within the next ten to fifteen years, it may cease to exist almost entirely.

If that happens, products such as Pattori, Loi, and other traditional woollen items will become objects of curiosity, remembered as relics of the past.

However, interest and support from both the government and the public could play an important role in preserving this industry.

Introducing modern techniques into the production process and improving access to markets could help revive it.

At the same time, it is essential to establish local institutions where the skills and knowledge associated with this disappearing industry can be taught to future generations.

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Originally published on: https://jawadparas.wordpress.com/2017/09/29/industry-1/