Book Review: Remoteness and Modernity Transformation and Continuity in Northern Pakistan by Shafqat Hussain

 

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!