Hussain’s
work is an anthropological inquiry into the idea of remote areas. He examines
the diverse ways in which the people of Hunza have been viewed by outsiders
over the past century. He also writes about how the local people used their
remote status strategically, ensuring their own interest were served as they
engaged with the outside world.
There
are a number of errors in the book. The author states that Nazeem Khan was
appointed as the ruler of Hunza state when he was seven years old. Here the author
is mistaken because Nazeem was in his 20s when he became the ruler of Hunza
with the help/support of Hamayun Baig. At another point Hussain says that Mir
Silim Khan settled the area of Gojal and gave the land to Wakhi peasants and
Kirghiz nomads (p. 64). Hussain’s source seems to have misinformed him as Wakhis
were already living in Gojal, even before Hussain’s estimated time period. On
page 70, the author mentions that the Wazirs of Hunza criticized the Mirs of
Hunza for excessive taxation. Hussain does not mention the time period and does
not mention the basis for his claim. Even if there was any criticsm he does not
mention the nature of the criticism is not mentioned.
Further
in the book, the author states that after the British invasion of Hunza in 1891,
selection of the local ruler was taken out of the hands of the local clan
leaders (p. 77). In fact, Humayun Baig played an important role in the
appointment of Nazeem Khan, after negotiating with the British. Later Muhammad Jamal
Khan who became the ruler in 1945 became the ruler of Hunza with the help of
Inayatullah Baig, who was the Wazir of Hunza. There are still people in Hunza who are alive and clearly remember the day
when in 1945 Jamal Khan’s father Mir Ghazan Khan II was allegedly murdered in
Gulmit village of Hunza. Many oral history accounts suggest that Wazir Inayat
had instigated the murder. Hussain’s knowledge of the local history seems to be
limited.
In
1905, the Mir of Hunza asked for compensation for withdrawing from Raskam, and
the resident in Kashmir, on the recommendation of the political agent at
Gilgit, recommended a compensation amount of 1,000 rupees from the government
of India. Hussain says that Nazeem Khan’s tactics were on some ways equally
influential in dictating the course of frontier politics in the region (p.71).
In 1935, when Nazeem was negotiating a subsidy for the loss of grazing rights
in Raskam, according to the political agent the Mir wanted the title of His
Highness. Moreover, the author stresses that in 1935 Nazeem Khan did not allow
the Wazir’s son to visit Srinagar. In October 1934 Ghazan Khan II (eldest son
of Mir Nazeem) for Imam Yar Baig’s (younger brother of the incumbent Wazir
Shukurullah Baig) murder. The author remains unaware that the ruler Nazeem had conflict
with the Wazir’s family, so why would he send the Wazir’s son to Srinagar for education?
Hussain
avoids using real names. He relies on pseudo names throughout this book. He
describes and quotes Ghazi Muhammad (real name Ghulam Muhammad) of Passu,
Kamran Ali (Farman Ali of Shimshal), Munawar (Muzaffaruddin of Shimshal),
Master Daud Ali (Daulat Amin) and Hamid Shah (Hasil Shah). Hussain quotes
Kamran Ali. Kamran Ali says that ‘up until recently the Wakhis were not
socially mobile, but recently they have left behind the Buroshoski Ismailis of
central Hunza. Wakhis are now in senior level government positions, in the
Ismaili councils, and the Buroshos feel jealous’ (p. 116).
In
the book, Hussain also overlooks the reality about Aga Khan Foundation when he
states that ‘while the Pakistani state tries to integrate and assimilate Hunza
into mainstream Pakistani society, the AKF and its institutions make Hunza part
of a global Ismaili community.’ He avoids commenting on the important role of Aga Khan Development Network in creating linkages
between the people and the government through its different agencies.
Further
in the book, the author discusses the life in Pamir, Shimshal Nature Trust,
Khunjerav National Park and Hideki Yamauchi (Japanese photojournalist). Hussain
says that Shimshalis represent themselves as a ‘society that is a perfect and
unique hybrid of modernity and tradition’ (p. 205). Hussain mentions that
Muzaffar (who served at a senior position in the AKRSP management) was ‘also
conscious of the fluid nature of identity such that it can be deployed
strategically depending on the circumstances (p. 204). According Hussain, the
state is an important source of resources and development assistance that
Shimshalis tap into when opportunities arise (p. 207).
According
to the author ‘Hunza as the ideal rural society was not constructed by
romantics; they were often scientists who used romantic language and discourse
to critique industrial agriculture and, indeed, the wider capitalist ethos that
had become, in their view, the defining characteristic of Western society’ (p.
107).
This
book in an attempt to present a new perspective regarding various facets of
Hunza. The author could have done much better if a detailed anthropological
study was carried out. At some point, it seemed to me that the author was
writing just for the sake of writing. This does not mean that one should not
read this book!
