Civil Whispers

2007-11-02T03:13:00.000-07:00

NO TO ETHNIC DIVISIONS

Not only does the recent 'constitutional package' for the people of Gilgit – Baltistan fail to address questions related to their basic rights, it also promises newer, and stronger trouble. While crafting the seventh district, controversially christened “Burushal", comprising Hunza and Nagar, the region's ethnic diversity has been undermined and harmony jeopardized.

Burushal, meaning the settlement of Burusho (an ethnic group), is purely representing the Burushaski language, as one of the four languages spoken in the valley. Shina (a lingua franca of the Northern Areas), Domaki (the language of the great musicians and blacksmiths) and the Wakhi (an international Pamiri /Tajik language spoken in the upper Hunza) are the other three ancient languages that demand equal attention and patronization from the government.

Creating an enabling social environment for human development has to be a thoughtful and considerate process. The 'constitutional package', crafted by bureaucrats, lacks public legitimacy & ownership; and this also clearly exhibits in the case of Hunza–Nagar. Calculating the repercussions of ethnic divisions is not a Herculean task. It only requires a little comprehension of human societies and a bit of political wisdom.

At one end societies are progressing towards bracing a global identity while on the other there are people who still are eager to divide our society on the basis of race and ethnicity. The names of Hunza and Nagar have historical legitimacy, strong global recognition and deep public support & ownership. Why on earth would, then, someone think to change the regions' name, that too, without including all the stakeholders in the process? If changing the name is imperative, for whatsoever reason, the process of renaming should be transparent & representative to the demography of the valley.

Keeping in view the inclusive approach in sharp contrast with exclusive approach, the abbreviations of Hunza and Nagar have been and coined together that form Hunnar District (Hun, taken from Hunza and Nar from Nagar). This combines the communities of both places and one cannot receive any ethno-linguistic smell or otherwise, which hurts the communities living in Hunza and Nagar. It is also noteworthy that there is no significance of Nagar and Hunza rather the entire Northern Areas without upper Hunza (Gojal) that makes the valley the most strategic, having the international borders like Shimshal, Khunzhrav, Misgar and Chipursan within its area. So, how come the community of this most strategic region is neglected?

It is a pity that while the package claims to offer the communities sweeping 'decision making powers' the decisions are already made in privacy and leaving the community leaders in darkness. Vested interest leaders want to destabilize the region's harmony and thwart the developmental process that has been started, mainly, by some biased NGOs. This, it seems, is yet another of their attempts.

Changes are being reported in the geographical and administrative structures for the sake of electoral constituencies in the region keeping in view again the ethno-linguistic perspectives. Baltit, a densely populated Burushaski-speaking village, is being hooked with the Gojal tehsil--predominantly inhabited by the Wakhi speaking community: thus, to craft a new constituency. The population of Gojal, more or less 20, 000 , is lesser than that of Baltit and other smaller wards surrounding it. This offers a déjà vu win for any candidate who speaks Burushaski, in any election in the near future.

The key beneficiary of this administrative shift would be particularly the Burushaski speaking titular Mir of Hunza, Ghazanfar Ali Khan and his family as well as ill-willed advisors. Due to his new arrangement, these concerned persons would be able to play and ensure their linguistic card on the one hand, and on the other party-affiliations as Ghazanfar himself is within the PML and his wife as a novice PPP member. To whom it may concern? In this connection, Ghazanfar and his divide and rule advisors are to be held accountable for engineering such hatred and further divisions among the peaceful communities of Hunza.

In addition, it is also noteworthy that Mir Ghazanfar has a greater say and meddling in the region's trade and economy. His family has widely been accused of high level corruption at the Silk Route Dry Port Sost, located in Gojal valley.

It is high time for those people of Hunza and Nagar who are concerned about the region's peace to raise their voices against these unjust, ill intentioned and mischievous decisions by the so-called tunnel-vision leaders or otherwise.

2007-07-26T23:32:00.000-07:00

No doubt "Northern Areas" is a misnomer. It, in no way, is linked to our history, our culture and our aspirations. The name should be changed. Changing the name of that region would have far reaching implications for its political and, thus, socio-economic future.It is heartening; however, to observe that there is no consensus on what should the region be called. The intelligentsia of that region, seemingly, was completely divided. Some preferred to call it Gilgit-Baltistan, some called it "Karakorum", some insisted that it should be called Balawaristan and still others had colourfully foolish names in their pockets.

Sohni Des, Gulistan, Gilgistan, Shumalistan were some of the more innovative ventures of some of our creative folks. I am sure that given a chance we would have been able to get more than a million names for that tiny region of ours. We are confused even about what we want to call our "motherland".Isn't it ironic, then, that some of us think that we are a "nation", that too historically!!No we are not a nation. We want to be a nation. Rightly so. Nature has put us in a geographic situation that interlinks us more than any other connection could have. We have to live in the mountains. We have to prosper. We have to educate our people. We have to defeat poverty. We have to enjoy the eternal beauty of that region. We want to be a nation. Our languages, our common history and our cultural connections would be part of the solution but they are not going to make us a "nation".I don't have a problem with the name of the nation. The symbolic importance of a name can not be undermined but we must not forget that just a noun is not going to make us a nation. The process of nation building has to be structured in such a way that our separate pluralist identities are not compromised. Painting the whole northern areas in one color is not going to be the panacea. We will have to know, respect and promote our regional cultures, traditions, beliefs, customs and priorities in order to attract people towards a common reality.It would really be unfortunate if some of us think that a mere change in the name would rectify all errors automatically. The restoration of regional pride and fostering commonality would have to be a well thought, planned and executed process. At times I find people with really short term myopia with no real sense of the political and socio-economic mechanisms that can strengthen the sense of belongingness. We take the loyalty of the diverse population, with varying priorities, for granted.Similarly highly ambitious plans of some nationalists also help distortion of the realities of our time. For instance some think that they would be able to snatch/ claim some parts of China, (like Tibet), parts of Pakistan (Kohistan, Chitral), parts of Afghanistan (Wakhan) and parts of Kashmir (Ladakh). These people, most probably don't realize that a tiny state or province with such expansionist intentions would be an easy target for nuclear power like China, Pakistan, Russia and India. Our geographic location puts us at the centre of all these states (of which we want to get tiny parts)!!The sovereign status of such a state is almost impossible because we would be dependent on these same potentially rival, powerful, states for the survival of our people.Even assuming that we would be able to exist, survive and flourish by aligning with one or two of these powers dangerously jeopardize our desire for self governance, autonomy and sovereignty. We, most probably, would be functioning as a proxy state with the chords of our life in hands that are not our own.My suggestion, thus, for all my brothers and sisters who are sincerely worried about the political future of this richly gifted region of ours is to think out of their boxes. It is important for us to be rational in our approach towards solutions. Personal priorities, party loyalty, familial bigotry and dreamy ambitiousness would only lead us towards short term solutions and even if we are able to gain our short term objectives we or the coming generations would soon be confronted with even more chronic issues.One must feel pride for the political awakening that has unleashed in the land of the black mountains. However, mere symbolic excitement and jubilation are not the solution.The name, if changed, would not be the end. It would be the beginning of fathoming even more intriguing, real and core questions pertaining to our political ideologues and our action schemes. Whether we are ready for such a change or not is a question that we should start asking ourselves.

2007-03-20T05:33:00.000-07:00

Ecotourism & Development

Ecotourism, in simple terms, is traveling to naturally rich areas with an exalted sense of responsibility. An eco tourist is a traveler who is strategically concerned about the well being of his area of travel, its people and its flora and fauna. Ecotourism, unlike ordinary tourism, emphasizes on the travelers not only to be sensitive to the cultural heritage and value systems of the local people but it also asks them to actively engage in spreading awareness about conservation of local cultural heritage and natural resources.

Pakistan has designated 2007 as the “Tourism Year”. Despite of the hollow claims of the government it is for sure that the local political turmoil, the exploding bombs and day lighter robberies are factors enough to scare any tourist away. However, this year can be used to interact with communities living in the mostly visited regions and prepare them for the future. As teaching every visiting tourist is highly challenging, or presumably most of them already are familiar with these concepts, an attempt must be made to educate indigenous societies about the benefits of being responsible hosts.

The northern areas, which no doubt attract the major chunk of nature lovers, sight seers and adventure tourists, the need to educate indigenous societies and make them positively contribute towards the protection of environmental and cultural heritage increases manifolds. The northern areas are home to some of the most diversely inhabited regions of the country. At an area that measures a little more than seventy two thousand square kilometer live some of the rarest languages, the rarest cultural heritages and some of the rarest wildlife of our planet. The adverse impact of the high inflow of tourists and increasing “literacy rate” can be gauged by looking at the changes in their normal dress codes, their languages, and their consumption patterns. It is important to engage these communities in a type of tourism that, while empowering them economically keeps their cultural uniqueness intact.

Various NGOs have been working to spread awareness about conserving pastures, animals and herbs but it is depressing to see that not as much efforts are being made to empower local communities as well. The term ecotourism has been a misnomer, even in the traveling industry. Most tourists consider it to be a “leave-no-trace” game and, definitely, burry the tins, the wrappers, the bottles that they bring but they don’t consider the many traces that they leave on the minds of the, mostly impoverished, societies. Of course tourism supports local economies and must not be stopped. Stopping tourism, in many cases, may mean inviting hunger and joblessness and is also against the spirit of free humane interactions. Nevertheless, the local communities can be trained to teach the tourists about their cultural heritage and natural resources.

Organizing community groups and increasing their comprehension of the spirit of ecotourism can generate a healthy two-way interaction between the tourists and their host communities. The yield of such an interaction would be multifaceted. Such an interaction can also be converted into a profitable enterprise by better equipping the community groups. This would mean creating more jobs at one hand and productive community participation on the other hand. Apart from the economic prospective such enterprise would systemize and synchronize cultural and environmental tourism. In my point of view the spirit of ecotourism can truly be enhanced only if more emphasis is laid on creating awareness in the respective communities about the value of their cultural heritage and natural resources. The idea is to make these remote societies realize the pride potent in their way of living. Making the indigenous societies confident also require macro level projects like conserving symbols of their history.

The Aga Khan Cultural Services, Pakistan, has successfully restored pride in local history and culture by conserving monuments like Shigar Fort in Skardu and Baltit Fort in Hunza. The hitherto dilapidated buildings have turned into symbols of cultural and historical pride. Many people, in Hunza particularly, had to change even their political opinion after the international status gained by the Baltit Fort. Anti-Hunza state elements used to loath the Fort as a symbol of monarchy. But now they are not very vocal and praise the fort as a “contribution of their forefathers” to the glory of the state. Some even go a step ahead and claim the Fort to be a public property. No doubt such love for the symbol of culture and history is highly appreciable. It, in many ways, even improves the intellectual propensities of large segments of societies by providing newer horizons for thinking and helping them a deeper understanding of the cultural dynamics. This, in turn, facilitates ecotourism. People don’t stop at the brick and mortar buildings. They also realize, having gained better comprehension of their region’s resources, the worth of their region’s natural resources as well.

The economic and psychological impact of such conservation works has triggered more voluntary identification of places that the communities want to be conserved. The overall impact of this phenomenon has been a stupendous growth in tourist arrivals. A more balanced and stable change can now be expected in the quality of life of the people. The revived sense of ownership and uniqueness has, in many cases, been turned into highly profitable form of trade and commerce. Karakurum Areas Development Organization (KADO) has used the community’s confidence in the symbols of its culture to launch a highly successful handicrafts venture called Karakurum Handicrafts Development Program (KHDP).

Similarly many mountain societies have voluntarily contacted the IUCN to help them conserve their natural resources. IUCN launched the Mountain Areas Conservancy Project (MACP) in the northern areas and has, successfully, engaged the local communities in protecting their region’s rare wildlife. Such endeavors have attracted a growing number of international trophy hunters who pay money having hunted a wild animal. The Khunjerab Village Organization (KVO), in Gojal, has been able to collect funds worth 2 million rupees in a short span of time from controlled trophy hunting in the Khunjerab Valley. The money charged from these hunters is being shared with the communities and utilized by the villages for developing themselves collectively. The KVO, according to an MACP case study, has established an “Agricultural Fertilizer Fund” to “provide sufficient chemical fertilizer to the local communities”.

There is no single tool or method that develops all segments of a society. Development has been and will be a highly collaborative enterprise that draws heavily and vitally from its various forces intending positive change within a society. A cohesive program that integrates micro and macro level development projects, like educating community about conserving environmental and cultural heritage and, at the same time, Conserving symbols of their cultural heritage and natural resources, hold better perspectives for a more stable improvement in a society’s life quality. These projects make the region more attractive for tourists, hence, enhancing the prospects of ecotourism even more.

2006-11-24T06:45:00.000-08:00

Cultural Pluralism Festival, Gojal HunzaIn the bosom of the lofty Karakuram peaks, loud speakers scattered music in all directions. A huge number of men and women were, clapping, dancing and swaying on the tunes of Shina Music. Talib Hussain Talib, a prominent vocalist of Shina language, was singing his famous song, Soomar Laila, in the event titled Wakhi Tajik Cultural Pluralism Festival, 2006; in the scenic valley of Gulmit. Performers from the six main cultural heritages of the region had been invited to this festival. Dramas, songs, skits, local games and a range of other events adorned the already bewitching valleys of Gojal, in Hunza.

The event was organized by the Wakhi Tajik Cultural Association (WTCA), Pakistan. The Association is registered with Lok Virsa Pakistan and Ministry of Culture. The objective was fostering commonality and appreciating diversity of local cultures. This festival was the first organized effort of its kind to focus the richness that adherence to humanity and pluralism can bring about in the sectarianism hit north of Pakistan. After the year long cessation of life, and the annihilation of more than hundred young and old, men and women, the need for such efforts are highest. It is through objective socialization that people can be coaxed to forget the minor differences and become partners in harnessing the harsh realities offered by the geographic and political remoteness of Gilgit-Baltistan.

The festival allowed the proponents of peace and inter-culture harmony a wonderful chance to speak their minds out on one hand and narrating the beauty that colors of the local cultures present, on the other. If a study of the different sects, based on languages spoken were to be formulated, interesting an interesting paradox develops. Majority of the Sunnis speak Shina; most of the Shias (Ithna Ashris and Noor Bukhees) speak either Burushaski or Balti, a significant number speaks Shina as well. The Shia Ismilies speak almost all languages, Shina in Puniyal, Wakhi in Gojal and Ishkoman, Burushaski in Central Hunza and Yasin and Khowar in Gupis and Yasin Tehsils. The language bond can be used to trigger integration at all levels.

While some divisions might be seen in the sect-language paradox, musical tunes have a “universal” harmony in the entire region. It is for this reason that a tune composed in one language (culture) gets replicated in the songs of all other languages, immediately. Famous songs, having varying lyrics in different languages, are sung by performers in their own languages without much effort. The musical instruments are also the same through out the region. Sitar, Flute, Dadang, Damal, Surinaae are common to all traditions and cultures of the region. Even the beats of the Saaz, traditional sets of organized music, are similar.

The commonality in the regional cultures can be used to scheme the uphill task of regional integration, that some call nation building, for other purposes.

The festival had been planned in association with the Aga Khan Rural Support Program and the Aga Khan Trust for Culture. The said organization can do the region a befitting service by telling us how we are related and, thus, promoting peaceful coexistence. Thank you WTCA, Pakistan for stirring our sentiments and making us think. The program was a practical example of how cultural pluralism and commonality can be combined for the cause of development. This example must be followed by those who love peace and appreciate the differences that exist in the creation of God.

2006-11-14T06:18:00.000-08:00

The Garelth Attack: A tale of Mob Mentality

A mob, allegedly, belonging to Sumayar Nagar attacked the office of Executive Engineer Works and Power Department, located at Garelth Hunza. The event underlines a dissatisfaction with the governmnet, that seemingly is surging, in the entire region. At the same time it is a mirror of how issues of public interest are hijacked by local political figures for their own interests.

Important documnets were, allegedly, stolen from the said office and the furniture and equipments inside were badly damaged. It has been argued by some national newspapers, like DAWN, that there were financial interests of a few Contractors that invoked the rampage.

The same story repeats itself in our societies most of the time. FEW use MORE to attain goals of their own. And the MORE just follow them, like herds of cattle. I am using a derogatory term, may be, but most of us are not better than cattle. A corrupt sheep can come and lead us towards hell and we all follow, in most obidient ways.

The trend definitely has its roots in lack of education. People just don't understand the manners that they are being exploited. However, unemployment is another major reason for huge mobs that, seemingly, are always available for playing havoc with public life and property. If more of the youth are employed they would have better things to care and think about, instead of being used as feul.

Malik and Hunzai(2005), in one of their reports on development trends in Northern Areas and Chitral, have argued that unemployment is a major cause of the involvement of our youth in sectarian outfits. They argue that unemployment makes the youth available for, otherwise, unnecessary anti-social functions.

Their Report can be read by clicking here

2006-11-13T03:28:00.000-08:00

The election of women representatives in Diamir district of northern areas is a wel come step forward. Henceforth female participation in local social life was not very visible. It is for the first time that women from this Himalayan region would be able to voice their opinion, on a political fora, may be not very vocally, but there would not be death silence either.

As always there is a degree of resistance towards what some call the " march towards nudity and BAY HAYAYI". Poor old mentatlity. Can not be blamed entirely. They are not highly educated.

2006-11-11T06:28:00.000-08:00

The Ismaili Muslims offering Eid Prayers, having ended the month of Ramadan, in this cold valley of the upper Hunza(gojal). Gojal is the border region of Pakistan, that connects with China. The region is inhabited by Wakhi and Burushaski Speaking people. All of them follow the most moderate tareeqah in Islam, Shia Imami Ismaili tareeqah. They are hospitable, loving and peaceful people.

2006-08-21T08:32:00.000-07:00

Who are you? Are you a local, a non local or a non-local local? Better define your status lest you repent. Recently I read a statement (bayan) of a regional “National Front” of a particular district of the Northern Areas. The bayan had demanded from the heads of NATCO to hire locals for clerical and managerial positions in the organization. The front believes that people are being neglected and non-locals have invaded the local job market. The news is nothing new but it made me to reflect on some other Local, non-local issues that have been springing up every now and then. The thought kept on rolling and gathered mass, untraditionally, contrary to the proverb.

The issue is perennial and can not be attributed to a certain region. We all are the victims of this non-local phobia. When a very talented teacher was appointed as head of a premier private institution, in Ghizar, people pelted his vehicle with stones. Protests were held against the appointment. Later, when the exuberant results of the institution started pouring in, those who had pelted stones did not show their face. People had reservations about the non-local “infidels” working at a UN based project in Diamir district. The irony is that all those working there were from northern areas. There were self proclaimed leaders who recorded their protests over those appointments. The people of Gilgit were against the non-local FC and Chitral Force The people of Hunza don’t like foreign, non-locals, among them. The people of Baltistan also abhor the non-locals. There is mayhem everywhere. The non-local phobia has engulfed the whole northern areas. There is no escape.

Despite of the lucrative slogans of globalization it has been observed that USA, the undisputed Super Power of this poor planet of ours, has been reluctant in selling “American Business” to a firm based in UAE. Visibly this is also part of the Local Non-Local fiasco. Similarly a firm of robust economic potential was not sold to a bidding Chinese firm by the US government. In our own “land of the pure” Pakistan Steel Mill was not sold to the successful bidders due to suspicions about their foreign connections. I agree, however, that the respected Supreme Court has given its just verdict in this case. The verdict shows that not all can be accepted in the name of expansion of economy.

What are the reasons for this phobia? Why do people react in such an alienated way? We all stood up in the Northern Areas and fought the Dogras. We all made them flee our region. Why the feeling of insecurity has been so dominant? Why do people not behave in a more rational way? These are some of the many questions that have pounded my mind after I had thought for some time.

An analysis of the situation and the behavior pattern reveals some very important facts. There is a genuine fear of being over powered and dominated. Logically speaking this feeling should have been confined to the regions that are less developed. But facts reveal that even relatively developed regions have the fears of being dominated. This region is not prevalent in the regions that are yet to develop, or are in the middle phase of their development phenomena.

This fear stems from the fact that development in the northern areas has not been in the same proportions, over the years. There are some regions that very quickly reacted to the advent of education and thus have relatively stronger intellectual base. Some regions however took their time to come out of their slumber. Religious bigotry and communal extremism has visibly played a retrogressive role in the whole process. Then there were geographical situations that hindered the process of intellectual, economic and academic developments in many regions. The unequal opening of societies has resulted in this hype, or more truly fear of being dominated.

Head of an NGO, who has proved himself as a highly skilled professional world, was made to resign in Hunza because he was a non-local, according to “local” standards. It is a fact that Hunza has developed at a more rapid pace than other parts of the region, so what does this action mean for all of us? What is the fear? Communal, racial or cultural? What drives the mistrust?

I have come to the conclusion that there is a genuine disregard for meritocracy in our societies. Every day merit is crucified on the altar of personal, familial and racial affiliations. There is the feeling that a local means someone from my home or someone from my family. In most cases people are too much family oriented and would like to push or pull their kith and kin to almost all positions vacant. If there is no one in the family then people move out to sect, region or other arc of affiliations.

We have manipulative and oppressive attitudes and would not let others progress, when we possess the authority to do so, even if their progress does not harm us. This protectionist attitude at the international level can be understandable but excess of it in the local environment is bound to spread unrest and disharmony. It is very important for all us to come out of our shells and start accepting realities. Growth, in the actual sense of the term, can’t come if we remain too protectionist in our attitudes.

There is a need to mix up and grow hands in hand. I can guarantee you that oppurtunites are not going to run out for us. I am positive that this world is big enough to let nestle us all, comfortably. Mother Nature has unimaginable magnitudes of realities and oppurtunites that remain unexplored. Our working together would in no way harm us. Civil societies are the ones in which people are accepted irrespective of their race, creed, religion or nationality. Meritocracy drives civil societies and we need to understand that evident reality.

2006-06-28T09:30:00.000-07:00

Continuation of Fatmid Legacy:

Shah Karim Al Hussaini Aga Khan IV

Ismailies all over the world have, for the past forty nine years, celebrated eleventh of July as Imamat day. In 1957 Shah Karim Al Hussaini acceded to the throne of Imamat, according to the wishes of Sir Sultan Muhammad Shah, surpassing his father, Prince Salman Aly. Next year would be celebrated as Diamond Jubilee year of the fifty years long Imamat of His Highness the Aga Khan IV, under normal circumstances.

Times have changed a lot since 1957. Pakistan went through three brutal wars, and also detonated its nuclear bombs, during this course of time. The Iranian revolution successfully dethroned the Shah. USSR broke down into pieces. USA faced a shameful defeat in Vietnam. The Gulf war was fought. October 9/11 event emerged as a point of division in history. The twin towers collapsed and clad the world in bloody attire. Enmity increased so immense that the once infamous terminology of “Clash of Civilization” became a well known and accepted phenomenon. The chaos continues till date.

Islam was in forefront throughout this time. Revolution of Iran was a turning point in history of the world. Israel had been curved out for the Jews of the world, long ago, and the Arab-Israel wars kept the whole region busy and worried. USSR was defeated in Afghanistan due to a feeling of heated JIHAD fueled and funded by western powers. The rise of Taliban is a consequence of that Jihad. The same feeling replicated itself in the form of Al-Qaeeda, run by a CIA trained Jihadi. All these were events that included Muslims, and thus Islam became involved for one or the other reason. The involvement of resistive Muslim forces in political mayhems rose to a point of no return. The resistive movements used luring Jihadi slogans to recruit Muslim youth. As a result the image of Islam got tarnished. The involvement of Jihadi organizations in sectarian was the main reason for in home disapproval of these misguided forces.

Confusions aroused on the global level. The basic ideology of Islam came under Western scrutiny. Media played a very important role in defacing Islam and propagating anti- Islam sentiments in the west. Samuel. P Huntington came out with his theory of Clash of Civilizations (COC). This theory, however realistic, is disastrous for harmony. The theory needed to be discouraged, lest people create the COC, unnecessarily or for political purposes!!

While the world was busy in trumpeting the theory of clash of civilizations, there were very few who had realized the consequences and were thinking for the remedy. His Highness the Aga Khan was leading them. He strongly negated the COC and termed it as a clash of ignorance. He, very rightly, said that the clash was not due to our adherence to civilizations rather it was due to our ignorance. Ignorance, according to him is due to lack of interactions amongst the various civilizations. He urged all the intellectuals to “build bridges” among their civilizations and nurture the feelings of peaceful coexistence. The Aga Khan did not confine himself to words. He embarked upon a very calculated, visionary and ambitious plan of rectifying the distorted image of true Islam.

ARCH NET is a live example of his far sighted approach. Initiated by Massachusetts Institute of Technology, The Aga Khan Foundation and Harvard University, ARCHNET is the world’s largest resource on architecture. It houses the architectural legacy of the Muslim civilization, along with other examples of sheer architectural excellence. It is a symbol of how we can share the merits of our civilizations, in order to build good will, harmony, acceptance and feelings of peaceful coexistence. It is a locus of our common interest. It is a showcase of our civilization, supported by representatives of our “rival civilizations”.

ARCHNET is just an example. The list of initiatives directed towards bringing the Muslim civilization into the global mainstream is quite impressive, both, in magnitude and quality. Institute of Islamic Civilization, based in London, is an AKDN project where scholars of international repute are teaching Islamic values to the west.

The Islamic Museum opened in Ottawa, the Capital of Canada, is another example in the series. The museum is another showcase of the great Islamic heritage, which makes the most essential part of our civilization. The Museum is to be a repository of Manuscripts pertaining to Islamic civilizations. Another venture, the Indian Ocean Maritime Museum, would be constructed in Zanzibar, in a redeveloped Stone Town. The Museum would be built around the theme of the Indian Ocean trade, whereby people of various civilizations used to interact, exchange goods, ideas, cultures and diversity.

Historic Cities Support Program is another renowned initiative for saving our heritage, our culture and the symbols of the lost Glory of Islamic Civilization. Cities that had gathered dust and were on the verge of extinction have been renovated and preserved for the world. These renovated cities attract millions of tourists. The tourists, apart from being source of income, are ambassadors of their civilizations. When they return to their homes, they definitely are going to return impressed by the glory that is exhibited by the walls, doors, gardens and construction style of Islamic civilization. Recently Al-Azhar Park was visited by Prince Charles and Kamila Parker, along with the Aga Khan. The historical park has been renovated recently by the Historic Cities Support Program. “It also raises the question as to how to creatively re-connect an age-old heritage with the opportunities and demands of rapidly changing modern life, an issue which has been very much on my mind since the creation of the Aga Khan Award for Architecture over 20 years ago”, wrote His Highness the Aga Khan, about Cairo, in preface to a publication of the Historic Cities Support Program. These words written by the Aga Khan are a mirror of his vision. It also reflects upon his love and affiliation for Islam, its heritage and its people.

In the recent past, His Highness the Aga Khan has spoken at various occasions, using his position as a speaker to rectify the image of Islam. When he speaks in front of university students, professors and other scholars and narrates to them the legacy of Islam, rectification is in process. Speaking in Germany the Aga Khan remarked, “Our spiritual understandings, like those of your Academy, are rooted, of course, in ancient teachings. In the case of Islam, there are two touchstones which I have long treasured and sought to apply. The first affirms the unity of the human race, as expressed in the Holy Qu'ran where God, as revealed through the Holy Prophet Muhammad, May peace be upon him, says the following:

“O mankind! Be careful of your duty to your Lord, Who created you from a single soul and from it created its mate and from the twain hath spread abroad a multitude of men and women.” (4:1)

The Aga Khan has explicitly said on many occasions that the major obstruction in the way of an Islamic Revival (Renaissance) is negligence towards education. “In various periods of history the locus of control has moved from one center of learning to other…….we must go out and get he world’s knowledge, wherever it may be”, said Aga Khan while speaking at a university in Cairo. Aga Khan University, Karachi, University of Central Asia, Institute of Ismaili Studies, Institute of Islamic Civilization, Faculty of Arts and Science (FAS) are some of the wonderful educational facilites that have been envisioned by the Aga Khan. His forefathers had envisioned Al Azhar University Cairo, his grand father lead the Muslims in India, after the demise of Sir Syed, and turned the MAO College into Ali Garh Muslim University. The desire to spread of knowledge is in the veins of the Aga Khan. His efforts are leading, concrete and he is the only leader that Islam has, in the true sense of the world leader.

The Aga Khan is using his wealth, according to the wishes of Quran. [24:22] “those among you who are blessed with resources and wealth shall be charitable towards their relatives, the poor, and those who have immigrated for the sake of GOD. They shall treat them with kindness and tolerance; do you not love to attain God’s forgiveness? GOD is Forgiver, Most Merciful.” He has not confined his wealth to the ones narrated in the book of our God. He is using his wealth for the welfare of entire humanity. The initiatives of AKDN in Africa, South Asia, Middle East, Central Asia and other impoverished regions of the world has changed the lives of millions of people. The philosophy behind his philanthropy is, undoubtedly, rooted in Quran.

German Foreign Minister, Dr Frank-Walter Stein Meier, while presenting the Tolerance Award to His Highness the Aga Khan said, “A man who shows us a face of Islam that many of us do not know and sadly all too often we do not want to know: an Islam that is open, tolerant and willing to engage in dialogue. An Islam that is not in conflict with free, democratic and pluralistic societies. In short: I cannot imagine a more appropriate winner of the Tolerance Award than His Highness the Aga Khan.” The German foreign minister further said, “We honour an exceptional man, we honour a huge friend of humankind, we honour a courageous visionary and we honour a person building bridges between societies”.

Shah Karim Al Hussaini is leading the Ismailies for only forty nine years, so far, but his principles are ancient, according the book of Allah and in conformity with the teachings of the holy prophet and the Imams of all times. His leadership is universal and so are his teachings. He has the dream “of living the world a better place”, and he has already gathered support for the cause.

2006-06-28T09:19:00.000-07:00

The Grand Peace Jirga: A sign of hope

The Second World War was a complete disaster. When all hopes had been lost, the United Nations emerged out of the rabble, with the objective of improving harmony and peace. While some might, rightly, ridicule the UN for its ineptness in the Palestine, Iraq and Afghanistan crisis, it definitely has played a very constructive role in the development of the third world. Our government, in Pakistan, came out of its slumber and felt the need for establishing a disaster relief agency, after the Earth Quake of October the 8, last year, had jolted Kashmir and related regions.

The same thing has happened with us in Gilgit. After the butchery that resulted from the January eighth killing of Agha Zia Udin Rizvi, finally a civil society organ, called the Peace Jirga is shaping up. We have always needed a disaster, a mighty jolt, to realize our short comings. The massacre of more than ninety people by a mob of trained to plunder terrorists, totting their machines in the air and burning people alive brought us out of the impression that the government can bring peace in the region.

Governments have often failed in providing peace and security to the northern areas. They, definitely, have jeopardized our integrity, as in the Kargil misadventure, time and again. The 1988 massacre was not an exception. Many accuse the government of giving strategic support for the Qabailies, who had to quench their thirst for blood. Their victory in Afghanistan had made them more ravenous, more brutal. Jalal Abad would always be remembered as a sign of the incompetence or vulnerability of the state and the government. Who is to protect us when the government is either the perpetrator of evil, or the sleeping toothless lion?

“Governments often fail because we invest too much hope in their hollow, political promises”, a wise international figure said, recently. He rightly pointed out that in the developed countries strong civil society organs have played very active role. What he meant to tell us is that we have to build strong civil society organizations in order to face the hardships, curve out solutions and flourish the golden principle of peaceful coexistence.

The grand peace Jirga is a very important civil society organ. We need to strengthen it to avoid future conflicts. It is encouraging that the present embryonic Jirga is doing very well to nurture the feelings of tolerance, forgiveness and peaceful coexistence. What was put on flare by the heavy machine guns of the forces has been normalized by the silent, not-showy, and sustained peace efforts of the peace Jirga. Malik Miskin,, Hussain Shah, both veteran politicians and representing the, unfortunately, rival sects have rendered invaluable services for peace. There, nevertheless, are some important steps that they need to take in order to strengthen the peace Jirga. That the Ismailies and Noor Bukhshies have yet to be brought into the peace mainstream is worrying. More delay might give many undesirable meanings to the efforts of Jirga. The Jirga should be made more representing and more focused in its objectives.

Peace is important because we cannot afford to be on war, while the world is progressing at an astonishing pace. The regional developments, future expectations and emerging opportunities are bound to bring economic prosperity to our region. But, definitely, investment needs a congenial and conducive peaceful environment. We hope that the leaders of the peace Jirga realize the importance and scope of their task and are ready to avoid future mishaps.