An Inspiring Life Story of Late Chairman Muhammad Wali of Afghanistan’s Wakhan

Afghoniston-e Wuk̃h en Biyomorz Rayyis Muhammad Wali-e Yi Pũr Asar Sarguzasht
By Fazal Amin Beg

This small contribution seeks to explore and share some aspects of the life history of late Muhammad Wali of northeastern Afghanistan, who stood to be the founding Chairman of the District Council of Wakhan in Badakhshan province during the Karzai Regime.at the age of more or less 73, he unfortunately ppassed away last month in April 2019 . Chairman Muhammad Wali belonged to Khandud (the headquarters of Wakhan district). he was from the Khabari clan. he has left behind three sons and a daughter.his sons are Jalod, Nur ali and Mir ali.regarding his third son, prominently known as Mir ali Wakhoni , it’s important to note that he had visited Pakistan for a couple of times, whom I had mentored before my visit of Afghanistan in 2007 with regard to Wakhi language for over two months on Latino-Greek writing system particularly aimed for his research work and scholastic contributions after acquiring his master’s degree from Kabul University.
when I was conducting my fieldwork in Spring and Summer-Autumn 2007, late Chairman Muhammad Wali was not only one of the invaluable key informants but rather the focal person, an an important resourceperson, a great facilitator, and a compassionate guide and host who accompanied me acrossthe Wakhan corridor to conduct the fieldwork in a comfortable and smooth manner.It was during those days, when I conducted and recorded (in voice) a detailed interview of him also on his life history filled with interesting and adventurous experiences for over decades.
Late Muhammad Wali was born in 1947 in his village Khandud (termed K̃hũndũt in Wakhi). He acquired his early education up to Grade-3 from Khandud in the 1950s . as there was no more educational facility beyond these grades in Wakhan, on the directivs of King Zahir Shah of Afghanistan, late Muhammad Wali and some of his classmates leave for the boarding school in the provincial capital in Faizabad in order to acquire further education at secondary level.although, the bumpy road was linked up to Khandud at that time, there was no traffic of vehicles. Accompanied by their immediate family members, Muhammad Wali and his friends thus begin their travel towards Faizabad during their childhood for almost a week by riding horses and crossing through today’s dangerous areas (captured by the Talibans and/or other forces) such as Warduj and Borak districts of Badakhshan.
while sharing his recollections of childhood, Chairman Muhammad Wali narrates the adventurous stories very interestingly when they reach Faizabad and how they get admission in the boarding school, while one of their fellows from the village of Pig̃his̃h along with other students are not permitted to stay in the hostel because of their age limits (who were higher than the younger students).
Spending months in the provincial capital, late Muhammad Wali and his Wakhi friends then go for their summer vacations to Wakhan. He also describes about their exciting travel in a small lorry for the first time, which would take more than a couple of days to reach their destination. He attractively depicts the situations on the way to and from Wakhan corridor after spending their three months in their homeland.
After qualifying his Grade-9 examination, late Muhammad Wali then joins the Government’s Post Office Department(within Information and Communication in today’s Rogh district of Badakhshan.he is then transferred to his own district headquarters in Khanddud . spending sometimes here, he needs to complete his compulsory military service for two years.
Late Muhammad Wali leaves for this mission and completes successfully his military service and joins the Post Office job again but not in Wakhan at this time rather in the Jurm district of Badakshan. It was this time that a District Adminstrator (Wuluswol) from Herat was posted in Wakhan. Late Muhammad Wali’s father puts a request to the Wuluswol to transfer his son from Jurm to Wakhan (his home station). With his recommendation, the Governor of Badakhshan transfers late Muhammad Wali within the administration Department. But the Governor makes it conditional to late Muhammad wali with his proactive involvement in combatting opium trefikking to Wakhan where almost all native people (men and women) were gravely involved in the curse of opium as users.late Muhammd Wali thus tries to serve his community with a dedication according to the official directives.
With the course of time, late Muhammad Wali is then transferred to the Government’s Registration Department in Wakhan to lead it. Afterwards, he is posted in the same department to Shughnon District of Wakhan and serves there dedicatedly.When he returns from Shughnon Distrct, a revolution occurs when King Zahir Shah is deposed and the democracy of Daud emerges and disappears soon who is followed by Noor Muhammad Tarakay. During these days, late Muhammad Wali retains his job positions yet. however, a significant change is seen in the career or job position and department of him when he is given responsibilities of the area’s security but he doesn’t accept itwhen he’s forced to join his new position, he leaves tragith for Kabul, meets the high officials of Ministry of Interior. Subsequently, he gets a ltetter from the Minister of Interior and returns to Wakhan. At this time, his department is changed and he joins Agriculture Department to head it.
The regime changed in Afghanistan and the Mujahadin’s period begin under Professor Rabbani. Late Muhammad Wali was thus transferred from the Registration Department to Revenue. What we could see that during Mujahidin’s rule, an era of vandalism and financial misappropriation is evidenced by the employees.the situation sounds worst when late Muhammad Wali goes to Faizabad to get his salary but his monthly salary is grabbed and it becomes hard for him to talk to the so-called Mujahidin supported officials. In compulsion, getting aside his long services with the Government, late Muhammad Wali resigns from his job as gets no benefits at all. Consequently, he becomes unemployed and his family suffers gravely.
While remaining jobless for a year or two, the Aga Khan Foundation, Afghanistan begins its development initiatives in Badakhshan (also including Wakhan district and it offers an employment opportunity for late Muhammad Wali for a considerable time to get benefts out of his extensive experiences in the public sector organizations, organizational linkages and community mobilization. He works in the field (comprised of the villages from Wurup to Yishmurgh).when he gets a comparatively better opportunity in the MicroFinance Bank after its intervention in his district, late Muhammad Wali then joins it after resigning from his earlier employment.he devoted his time and experiences for MicroFinance for a considerable time .
One day, Pir Shoh Ismo’il and some other key figures of the district build a consensus to request and support late Muhammad Wali with regard to his candidacy for the upcoming election in the Provincial Assembly. He gets motivated and contests the election. Resultantly, he acquires three thousand seven hundred and thirty nine votes out of four thousand from Wakhan but the high amount of votes couldn’t count and make a difference in the face of high level of corruption in the election. Those candidates who lacked behind but had money to be spent to bring the votes in their favor proved to be winners while gentle people like Muhammad Wali cannot be befitted for such purposes.
However, he then re-joined Micro-Finance and worked with them for a specific time but the remuneration could not support his expesnes, at least, at such juncture of his life and stage. He thus quitted MicroFinance and preferred to be at home so to work on his land and look for the additional options.
Moving ahead with further political development, late Muhammad Wali is seen to be on the radar of District Council for Wakhan as its Chairman. How he was elected for the purpose may be of an interst to the readers/audience.
One day, late Muhammad Wali is at home and takes rest. Somebody comes to him and requests him to be part of a grand meeting at Khandud because all 42 members of village councils had gathered there to elect their Chairman. He has further informed him that there was no consensus among the members regarding the process and so on. Muhammad Wali should therefore be with them to help them in the process as the members had sent the man with such request that his presenfe was pivotal. When late Muhammad Wali has thus reached on the spot, all members of the District Council had come to a compromise (when they didn’t consensus among themselves) to elect Muhammad Wali as their head (without nomination of any other candidate and without telling him their intention). But late Muhammad Wali was no aware of such motives of the members. Anyway, the polling begins began and when the votes are counted, all members supported Muhammad Wali to be their Chairman. Late Muhammad Wali was compelled on the one hand but on the other he honored the aspiration of the community representatives.
Late Muhammad Wali had his strong reservations pertaining to the roles and responsibilities of the District Administrators (Wuluswols) of their time.he thought that the Wuluswols were undermining the presence and functions of the village councils as well as District Council who, instead of facilitating the community in development try to ignore them in different realms.he pointed out some geuine issues pertaining to health, education, security and the like.
Although, late Muhammad Wali is no more with us today in this world, his consistent efforts in line with his career, his dedication to and shrewd approaches in voluntary services to the people of mountenous Badakhshan region at broader scale will be beacon of light for those who are or will intend to extend their voluntary work to the community development in a true sense with honesty, wisdom and dedication.
From here onward, I’d like to invite the readers to read his appealing biography in his own words in Wakhi with English translation.although, late Muhammad Wali’s Wakhi could be observed with mixture of more Persian words and expression as he has spent his life for most of the time out of Wakhan by using Persian/Dari as the lingua franca of Afghanistan, I believeyet that the readers (in Pakistan as Wakhi speakers) would try to understand him with less difficulties.
I hope the readers would enjoy knowing about some facets of his life I’ve tried to cover. It never means that his entire life history I’ve encompassed in this small piece of writing. But, at least, something is better than nothing. Those who are not aware of the historical development of Wakhan and Badakhshan with regard to road infrastructures and related social and economic development would be seizing an opportunity to get an insight about it and would be capable to compare the mobility challenges and development with one’s own regional context that how could development evolve gradually in couples of decades time. .
Z̃aqlayig̃h-e Zindagig̃h et Maktab-e Taklifot: Early Life and Schooling Challenges in Wakhan
Sak dẽ soli 1337 beh hisob-e Shamsi shomil-e maktab-e dihoti hayem K̃hũndũten vitk ki spo Ũstod-e nung Amir Muhammad , yi Kobũli tu woz yi shakhsi muy-e safid. Yow ruy kum jazoyi tiwetk ki hatem wũlũswoli-e Wakhonev yow stek. Ya’ni az̃i mu’alim-e fahmida’es̃h cẽ Kobũl en tem z̃i mintaqa ne wezde.
We got enrollment in the school of village Khandud in 1337 (according to the Solar calander). Our first teacher’s anem was Nur Muhammad who was from Kabul who was an old man. He might have been sent from Kabul to Wakhan for the purpose of any punishment. Because, such a talented teacher from Kabul would not have come or sent to such a backward area like Wakhan.
Ba’di madad-e du sol can en joyd et yow tabdil viti. Yi mu’alim spocen cem ahl-e watan en Khũja tu, be nungi mũlo kũchek ki hacem K̃hũndũt en tu. Beh sol-e sewum yaw saker dars dhet et yanen dem sol-e 39 sak forigh viti tru sol en dem sinf-e truy batk joyd (chizer kid rem tumer jamo’at batk tu).
After we got lessons from him for two years, he was posted (from Wakhan). We had then a Khuja teacher named Mulo Kuchek, who was from our homeland, specifically from Khandud. In 39, the third year of our schooling, he taught us and we passed out from the school (as it was up to third grade).
Yan da zemiston de sol-e 40 hayem Laliya-e badakhs̃hon ki mutawasita tu, yem naw ijod viti dẽ Badakhs̃hon et arem jay’nev (ya’ni wiloyate) nafar chalde shogerdi maktab ki din dẽ feyzabod yi layliya vitk, yemer cẽ atrof-e willoyat-e Badakhs̃hon en shogard bakor. Ammo ijod ki 40 nafar dra shomil wost.
It was the Winter of 40, in a boarding school/hostel (at Middle level) in Badakhshan, which was newly established by the Provincial Government, students were required. For this reason, it was desired to have students from the peripheries (in different districts). But the accommodation for the purpose was limited to 40 individuals only.
Sak acem jay en, ya’ni wũlũswoli en, hũb nafar trẽ nazar wodort et sakev adrem nomgir kert et spo nungev stet. Ya’ni ya mu’alime yem yarkev kert ki spo nung’vi jũr kerti skẽ spo nũmra k̃he dheti Wũlũswoler ki yow yemev mukhobira kert rẽ Fayzabod. Bu nafar spocen cẽ Pinja en tu: yi Shukur nung, yi Abdulloh nung. Shukur dẽ sake n tehsil kert. Ya bichora Abdulloh nung yan adra maktab fawt kert. Truy digar ce Yizũk en tu ki yav-e nung Alloh Nazar, Tawwakal Shoh, woz Mawlo Pano tu. Buy sak cẽ K̃hũndũt en tu: ya’ni yũw wuz k̃hat woz yũw Dowũd Pano ki yow Ustod Shogũn-e peter tu. Yow be bu sol mister fawt kert. Yũw Shahboz Ali ce Pẽg̃his̃h en tu, ya’ni Hakim Big-e vũrũt ki fe’lan yow hayoti garchi mariz tab’ tey.
From our district (Wakhan), seven students were screened by keeping in view their high scores and they were nominated for the purpose by our teacher. our names were sent to the Deputy Commissioner (District Administrator) and he communicated them to the provincial Capital in Faizabad.Two students were from the village of Panja named Shukur and Abdulloh. Shukur got education with us but the helpless Abdulloh passed away during the schooling years.Three students were from the village of Yizuk whose names were Alloh Nazar, Tawwakal Shoh and Mawlo Panoh.From Khandud, we were two: one was I myself and another was Dowud Panoh who was son of Ustad Shogũn. He also died two years ago. Another one was Shaboz, brother of Hokim Big (of Pig̃his̃h) who is alive , though is sick at present.
Feyzabod Nag Joyak-e Mushkil Safar: Difficult Travel Towards Faizabad for Education
Sak hũb nafar stetev dẽ Layliya-e Feyzabod. Hacem jay en badon spo aqoribish, spo tatish dẽ saken yekdomi yashev dez̃hd, kharcha’eev saker gok̃hti, pẽt̃okev pacti, beh hisob-e holat-e khafagig̃h, acem en sak dez̃dhdi reg̃hni ki spo zẽman’ves̃h cẽ sake n jidha wocen. Garchi Kobũl-e nisbat kumdi ki dhir tu, spo willoyat qaribter tu, magam mardũm kam safar tu, khususan yem atfol-e khursandish safar ne kert, ki sakhtes̃h viti tamom mardũmer yem saffar.
We, the seven students, were sent to the hostel of Middle School in Faizabad. Our family members, such as our fathers, accompanied us on the way, though they were so saddened to see us off that their children were getting separated. The travel foods such as the baked breads were with us. We were riding horses as it was not possible to get any vehicle at that time. Although, compared to Kabul which was far away, our provincial capital was near, the travel condition was so hard for all and such cute children would not travel for so long distances.
Yan cẽ ruy-e yav en, yig̃hun nafar, har shogerd en yin afar, yoy yow-e lup vũrũt, yoy yow-e tat tu, skẽ yi yashev sak siwor gok̃ht et, pẽt̃okev saker pact et, ki sak ruy-e ahyem Warduj sak taqriban yi hũb rẽwor en dẽ Feyzabod’nes̃h g̃hate.
However, behind each student, a family member either a father or an elder brother, accompanied us and also by making us ride on our respective horses, fed by the baked breads of the ovens. We crossed the district of Warduj and reached Faizabad in seven days.
Da wakht Warduj-e khalgisht dar bora-e ahle-e Ismoliya guyon bad binev tu, chizer ki yawish k̃hat Sunni tey. Sakenes̃h ki adra reg̃hni, trẽ sar’nes̃h Panjtangiri en mũnkir be vite. Da wakht Warduj-e z̃aq khalg’ven kam kamek tajorat tem Wuk̃h tu. Taryok’ves̃h porote, yo choy’ves̃h wozomd, spo tat’v en dam’ven yig̃hun bladiyat tu. Reg̃hnis̃h dem qushkhonaho-e qomi de Warduj. Nag̃hdnines̃h hadra tir kerti et gezd reg̃hniyes̃h acan past maktab.

At that time, the people of Warduj, who are Sunnis, had pessimistic behavior with those who were the Isma’ilis. When we would reach at their place, sometimes we hide our faith and refuse to recognize that we were Isma’ilis.At that time, some of those people (of Warduj) had their trade relation in Wakhan. They would sell the opium and tea to the Wakhi people. Our fathers had therefore got acquaintance with them.We would go and stay in the official guest houses, spend the night and then resume our travel in the morning and reach the schools of the lower parts.
Spo shuprish az̃i gapi ki yi holat ne tu. Az̃i tu ki sak’nes̃h cẽ khun en gezdi (ya’ni Cẽ K̃hũndũt en harakat’nes̃h kerti) wezdi dẽ Yimit yoy Pẽg̃his̃h’nes̃h halde. Ya’ni ba khotiri hayem ki spocen adrem vochish tu dẽ Yimit et Pẽg̃his̃h. Hayem raqam’nes̃h wezde goy dẽ Yimit, goyi dẽ Pẽg̃his̃h. Agar maz̃il’nes̃h kert, sak’nes̃h yarpaki cẽ K̃hũndũt en dẽ Wũrgend reg̃hne. Cẽ Wũrgend’nes̃h reg̃hne Vark. Cẽ Vark’nes̃h reg̃hne Ishkoshim.ya’ni tru rẽwor drem batken reg̃hne.
The choice of stays during our travel was not clearly defined. For instance, when we would start from our houses and leave Khandud, we would meet our relatives, as we had our aunts in Yimit and Pẽg̃his̃h and our stay would take place in a house either of both these villages.But it’s important to note that when we had clearly determined our destination of the day, we would then travel directly to Wũrgend (beyond Pẽg̃his̃h village). From wũrgend, we would stay in the village of Vark and then next we would reach and stay in Ishkoshim. It would involve three stays up to here.
Cẽbũr rẽwor digar, cẽ Ishkoshim en ra nages̃h reg̃hne. Ya’ni cẽ Ishkoshimenes̃h sak reg̃dhne Zibok. Cẽ Zibok’nes̃h reg̃hne Sufiyon (dẽ Warduj). Yem Sufyon-e khalgish Chohkorwoni-e nisbat ghafch kharob mũrdũm tu, khususan dar bora-e ahl-e Ismo’iliyon. Z̃i ney ki yawish kharob ki dines̃h sak e, balki chandon rawayo’ves̃h dẽ saken ne lekert. Ca’nes̃h sak reg̃hne yoy Torkoy yoy Borak. Cẽ Borak’nes̃h ki gezde, ya pũrzer g̃hatines̃h Feyzabod.
From Ishkoshim onward, it would take further four days to reach faizabad. The next destination thus was in Zibak district. From zibak, we would go ahead and stay in sufiyon. As compared to the people of Chokarwon, the people of Sufiyon were relatively very narrow minded, particularly about the Isma’ilis. It didn’t mean that they had bad behavior with us in terms of beating us or making us insecure but rather in terms of good dealing with us.From there onward, we would reah and stay either in Torkoy or Borak. The next day, in the evening, we would reach Faizabad.
Mamto,ya dawra-e awwal ki saken dra shomil vite, yan awwal saken da Lisa-e Shoh Mahmudev saker jay dheti. Dret ki jay saker pũra ne kerti et yan yi jay be nungi Tappa. Yow yi Woli-e yow jũrt kertu. Jonboz Khon nung tiwetk et yowe yo jũr kert tiwetk. Yanev sak yut adet. Chun ya maktab naw ta’sis tiwetk, ya’ni naw ijod. Drem yi ũstod spocen be nungi Abdarrab ce Jũrm en tu ki yow Omir-e Layliya tu. yow adem jaryoni ki shogerd’ves̃h dez̃hd.Kalon sol’ves̃h cẽ khud-e saken nik̃hit, khorijes̃h kert. Skem tartibev yem’vev kerit khorij ki chun sak awlodi gharib et atrofi en tu, ga’zi binazmi et badh akhloqi woz badbakhti be mardũm-e Afghoniston aderm tey, ki yemish be haqi ayem z̃aqlay za’ev kum zũlmi me caren. Ya’ni drem ba’zi fajoyoyyish tey.

During our first visit, when we joined them, we were provided places in the Lissa of Shoh Mahmud. When the places were not enough to us, we then moved towards a place called Tappa. It was established by a Governor (of Badakhshan) named Jonboz Khon, who has reportedly maintained it. We were thus taken to this place.Because the school was established newly, so there was a teacher of us named Abdarrab who was the head of the Hostel. While evaluating the students, the head of hostel would exclude those who were older than the majority. The justification was based on the solid reasons and earlier experiences (as there are crual and unethical persons in Afghanistan) that we were younger than those and lest they would made any kind of injustice with us as we were the children of poor parents of the peripheral or marginalized regions. The evil forces have been active among the grown up students.
Garchi Shahboz Ali nung cẽbũr rẽwor shomil-e Layliya be viti, yemev kerti khorij chizerki yow bayni sak lupter tu. Cumer wosta’ev be paydo kerti magam yowev qabũl ne kert. Sak shadh K̃hik’vev badon dez̃hde chizer ki saken z̃aqlayter tu. Woz Omir-e layliya en yem khayol et shinosoyi be tu ki Ism’oliya’yish dẽ kum bad ikhloqi nast woz cem’ven kuyer chiz nũqson nast.
Although, Shaboz Ali of Pig̃his̃h stayed in the hostel for four days, he was disqualified because he was elder in age among us (as per criteria). Many sources were used to reinduct him in the hostel but they were not accepted. But the six of us from Wakhan district were admitted in the school hostel.However, the head of the hostel was also of the opinion that the Isma’ili students were not into the evil activities who take care of the ethics and there was no harm from them to anyone.
Omir-e layliya ghafch baf khalg tu. Saker bedon k̃hand ki z̃i gok̃hi’v ki yi kut̃a-e chohorpoyi ta kart, yow-e k̃hũ darwoza be da spo kut̃a ben tu. Ammo hatumer sakht tu ki tẽpak yoy sado-e bũlandes̃h ne lekert. Sakes̃h drem badon dars joydi.
The Head of the Hostel was a great man. He would tell us to fix the beds in our rooms. His own room was beside ours (to watch and care). In the meanwhile, he was also a very strict man. He won’t allow anyone to have their loud voice. We would thus engage ourselves with studies.
Dem asno, tamomi mazomin dẽ Layliya be viti Pashtu. Chizi ki tu Afghoni wezde.Har kitob dẽ Pashtu tu ya’ni ki Torikh, Jughrofiya, tab’I, hato ki Dinyot be Pashtu.faqat yi Qũr’on-e Karim skẽ Arabi tu k̃he tarjũma dẽ Porsi zik tu.
In the meanwhile, all subjects in the borer school were introduced in Pashtu such as the subjects of history, geography, physics and even Islimic studies (Dinyot). Only the Holy Qur’an in Arabic but with Persian translation.
Yi Molawi tu be nung-e Salim ki Skẽ Porsiyes̃h ya Qur’on-e Arabi saker tarjũma kert . Yow kamek dẽ kum mawzu martakib tu. Ya’ni yow dẽ kum sifat dẽ Fayzabod bandi tu. Yowev nik̃hit et yow saker Dinyot-e mu’alim tu. Yowes̃h saker Qũr’on saker dẽ Porsi tarjuma kerti woz Dinyotes̃h be saker dars dheti. Yow khub fahmida mu’alim tu.
There was a clergy named Salim who would translate the Arabic of Qur’an in Persian to us. The clergy was reportedly involved in some cases and was imprisoned in Faizabod. He was released and he would teach us the Holy Qur’an and even Islamic Studies. He was a well versed teacher.
Sakes̃h hadrem bedon darsi joydi. Awwalũ sol sake drem tru mũy joyde. Cẽ Moh-e Hamal en ki reg̃hni et to Sawr u Jawzo. Spo Omir-e layliya niwishta kerti Wazorat-e Ma’orifer ki yem laylia-e Fezabod e zayish ki saki cẽ atrof en ce chilgetk, adremi shomil ce kerki et yemish atrofi jayeven k̃he dẽ garmig̃h en dem Fezabod zindagig̃h cerak bas ne wezin. Yemish tobistoner boydad rukhsat wocen. Yandi amr wezde ki tobistonev saker dhet tru mũy rukhsat (Saraton, Asad et Sambula).

Well, we thus started our study. In the first year of our school, we studied for three months beginning from Hamal through Sawr and Joza. The management head of our school consulted with the Governor of Badakhshan and wrote to the Provincial Education Department that the children who have been brought from the bordering areas (while living in the cold climatic condition) cannot bear with the heated summer months. therefore, they should be relieved in summer. In reply, we were given three months summer vacations for the months of Saraton, Asad and Sambula). .
Ce mal ki amr-e rukhsati saker wezdi, 800 ripya’ev saker dhet, ya’ni saker safari et kiroya.hada wakht mut̃ar tem nag beh kũli ne tu. Yi dhay-e nung Muhammad Ambar tu ki yow awwalin mut̃arbon tu dẽ Badakhs̃hon tu ki mut̃ari ce Qala-e Kamar en tir kert .
After approval of summer vacations for us, we were provided with eight hundred Afghani rupees per student for the purpose of meeting our travel expenses (including transportation, food and accomodation). There was no frequent vehicular transportation in vogue. A man named Muhammad Ambar was the first in Badakhshan who had a vehicle and had crossed it from the Qala-e Kamar.
ce mal ki Woli et digar nafar’ven mut̃arish vite, Muhammad Ambar k̃hũ sammt e dez̃hdi tẽ Ishkoshim et Wokhon nag, chizer ki hada wakht, dawron-e Zohir Shoh, vẽdek (sarak) tem niyes̃htu to dẽ K̃hũndũt dẽ sana-e 32, ya’ni 57 sol tre mis ce wudh en (April 2007 en). Magar, cẽ K̃hũndũt en trẽ wuch kum sarak ki niyes̃hte to beh Sarhad-e Burughel, yow dẽ Shurawi wakht tu (dẽ Afghoniston).
When the Governor and some other people got their vehicles with them, Muhammad Anwar changed his direction towards Ishkoshim and Wakhan as during the period of King Zahir Shah, the vehicular road had reachd up to Khandud (the district headquarters in Wakhan) in the year 32, which is 57 years ago from today (April 2007).but the vehicular road from Khandud above to Sarhad-e Burughel was constructed during the Soviet Eara (in Afghanistan).
Yandi hayem yi toqa mut̃ar tu, ya’ni yow be yi lori, ki sakes̃h hada wakht yi sad Afghoni ripya (ki kheli arzish yow en tu) dhet et viti’nes̃h haskem siwor yow be ska cusk yowes̃h vũrev ra bond et sak ska vũr-e sar. Yanes̃h hada bedon sak dez̃hd et tag̃hdi’es̃h (yi muhimju-e rang).
At that time, it was the only vehicle (a small private cargo lorry) that would run on the Faizabad Wakhan route. We would pay one hundred Afghani rupees per head, which had a high value, indeed. We would thus sit on top of the loads and travel. The vehicle would thus take us from one place to another (adventurously).
Ya mut̃ares̃h ki cẽ Fezabod en niyes̃hte, ya pũtũn rẽwores̃h tag̃hdi et ya nag̃hdes̃h wezde Borak k̃he drem shuper chizer ki ya vẽdek be tang et kharob tu woz ya mut̃ar k̃hat be bafter ne tu.yan rores̃h ki cẽ Bora ken niyes̃hti et g̃hatiyes̃h dẽ Karzi yoy Sufiyon (Warduj).ya’ni yi yash-e safar rang.
When the vehicle would start from Faizabad, the whole day it would continue and reach at Borak at night. We would then spend the night here as the road was so damaged and the vehicle itself was also not in good condition. The next morning, we would resume our travel and reach either at Karzi or Sufiyon (in Warduj) like a travel on horse in a sense.
Magam skẽ yash safar kheli taklifotish tu ki yow e kharcha ziyot tu, yow-e wũs̃h, yũrk et digar mũshkilish. Ska sak majbũr ki dẽ mut̃ar safar caren chizer ki digar parishonish saker ne werg̃hene. Sakes̃h t̃elifun kert ce Fezabod en ki sake mut̃ar en dez̃hg, sayish yash me wũzmev.
However, travel on horses involved more difficulties and was more expensive. It required special care in addition to appropriate food arrangement (like the grass, barley and other issues). Therefore we were compelled to opt for vehicular transport, because it involved no concerns of such nature for us. We used to telephone from Faizabad to Khandud and convey the message to our family that they should not bring horses down from Wakhan because we had arranged our travel in vehicle.
Ce sokhtem ki mister k̃hat, trẽ vẽdek’nes̃h shuper har jayer halde. Dẽ Warduj Kũcha’nes̃h da Saroy ya’ni mũsofirkhona halde. Yi k̃hech hada wakht tu bu ripya. Yi choy yi qiron (ya’ni yi nim ripya). Du wu nim ripya’er sakes̃h bedon adret k̃hech yiti k̃hũ gũzarones̃h kert woz ya nag̃hdines̃h dra tir kert. Garchi piper da saroy ne tu, ska shet’renes̃h neste, Shuper halaken be ripya tu, ya’ni bu ripya ska shet nũsũnen. Sahar’nes̃h gezde woz hadet mut̃ar’nes̃h siwor vite k̃he k̃hũ safar’nes̃h kart. Likin, yem ghafch baf tu ki hada wakht amniyat khũshruy tu. Odamkushi hechchiz ne tu. Jangi ki yi dhayes̃h kerti ce, hũkũmates̃h fawran wezde k̃he bandes̃h yav kert.Okhir, ba’zi wakht sak’nes̃h cẽbũr reworer g̃hati dẽ K̃hũndũt, ba’zi wakht panz̃ et ba’zi wakht shadh rẽwor en cẽbas.
As described earlier, on the way, we would stay at different places. In Kucha of Warduj, we would stay in the Inn. The cost of a bread at that time was two Afghani rupees. A cup of tea was for half a rupee. Thus, for two and a half rupee, we would subsist to eat at this place. Although, there was no bed available in the Inn, we would pay further two rupees for the stay on the empty floor. We would get up in the morning and resume our travel in the vehicle. But it was so great at that time there prevailed nice and secure situations. There was no homicidal case (murder of human). If a man fought with other, the security officials would reach and arrest them. However, finally, we would then reach Khandud in four days, but sometimes it would take five or six days as well.
Tru mũ yen yandi tẽ Wuk̃h dẽ k̃hũ khun’vev tir kert. Saken ki ce mal rẽ Fezabod nag tag̃hde, hechk mũtares̃h paydo ne vite woz saken majbũren tu. Okhir, spo aqoribish dẽ sake n yash dez̃hd et reg̃hniyenes̃h. Woz pas sak g̃hatovdi et yemish pisheti.
We spent three months of summer vacations at our homes in Wakhan. When we decided to return to Faizabad, no vehicle was there to take us back. In compulsion, we had to opt for the horses again. Our family members accompanied us all the way to Faizabad and they then returned to Wakhan.
Trẽ vẽdek k̃hũ yash’renes̃h wũs̃h et yũrk kharid kert. To Ishkoshim’nes̃h ki reg̃hne, ya spo qomish tu dẽ har jayev. Ca’n ra nag, Zibok be ba’zi wakht tẽ khun’nes̃h reg̃hne, ki ney mũsofirkhona tu har jay, yaven ya wũs̃hmũs̃h kũ skẽ pũl tu. Hadra choymoy’nes̃h pit et nag̃hd’nes̃h tir kert et tir’nes̃h vite.
On the way, we bought grass and barley for our horses. Up to Ishkoshim, we had our relatives in different villages. From there onward, in Zebok, we would sometimes visit and/or stay in the local houses. Otherwise, the Inns were present at different places and the grasses and barleys they would offer for sale. At those places, we 90 spend the nights, drink tea or eat something and then pass on.
Layliya-e Feyzabod-e Band Wocn-e Khabar: News of Closure of Faizabad Boarding School/Hostel
Da awwal-e Mizon woz viti en shomil-e maktab, ya’ni ki tru mũy rukhsati dẽ Wuk̃h rẽmeyn en cẽbas saken pas dẽ Feyzabod g̃hati. Garchi, k̃hũ joyak’nes̃h baf trẽ pũrũt yut, yem da sol 36 et 37 tu ki yi maktub wezde ki budija’es̃h taqoza ne cart . Budija ma’no vite ki takhsis yoy masorif-e ayet layliya. Ya’ni khazina kam, doroyi et paysa yoy pũl kam pẽrvetk. Boyad yem layliya laghwa (ya’ni band) wost. Sak hamisha be tashwish ki sakev ca atrof en wozomd et yem bu yo tru solen joyd et niv yem layliya be laghwa wost et yem chiz raqam. Sak tẽ khun nag cereng rec̃hen? bisyor yi sharm saker sũdhoyde.Woz yet tu ki mamto laghwa be ne viti et to be Sinf-e9 en g̃hate woz maktab to be sanad 38 dawom kert.

On the First of Mizon (Solar month), we joined our school again in Faizabad after spending three months summer vacations in Wakhan. Although, we would move nicely ahead in our study, it was in 36 and 37 years of Solar calander that we were informed that the school was facing issues financially. That’s the budget was not supportive to run the states of affairs of the border/hostel. For such reasons, the hostel had to get closed.We became so concerned that what was going on and what would happen to us while we had been brought from the far flung areas for the purpose of getting education? We considered it as a serious humiliation and thought how to go home in such conditions if the hostel/school gets closed? However, it didn’t get closed and we continued our study in the year 38 as well after reaching Grade-9.
Momuriyat dẽ Idora-e Mukhobirat: Employment in the Information Department (Post Office)
Cẽ Sinf-e 9 ki forigh en vite, hayem bor-e awwal, z̃hũnen z̃hũ momuriyat vite. Tẽ Lisa en ne g̃hate chizer ki lalyia be laghwa wocener woz yem Sinf-eNu be saker ghanimat tu. Wuz drem z̃i kũto vite. Momurem dẽ Idora-e Mukhobirot (ya’ni pusti yoy post office) viti. Telefun be marbut beh mukhobirot tu.
When I finished my Grade-9, I got a job and couldn’t advance my study as the hostel/school had to be closed in such situation, getting education up to this class was therefore a blessing before us. Anyway, I was compelled to get further education. My employment was in the Department of Communication, more specifically in Post Office. The Telephone system was also connected with Communication Department.
Wuzem Ma’mur-e Mukhobirot vite de Rogh ki yem yi iloqadori tu cẽ Fezabod en past, magam yem wakht Roghi yi wuluswoli tey. Yi solem dẽ Rogh wereg̃hne k̃he ca jay’nev maz̃h tabdil kert Ma’mur-e Mukhobirot-e K̃hũndũt (dẽ z̃hũ diyor dẽ Wuk̃h).
I was appointed as an employee in Rogh, a place which is situated down to Faizabad. At present, Rogh is a district of Badakhshan.After I spent a year in Rogh, I was transferred to the same Department in Khandud (my hometown in in Wakhan).
Askari Khizmat et Woz dẽ Sharhi Idora’ev: Military Service and again in the Civil Services
yi solem drem haldi et pas reg̃hdi’m askari, yan bu sol askariyem tir kerte. K̃hũ sanad, k̃hũ porcha-e koghaz ki bu sol dẽ askariyem khalos kerte. K̃hũ sanad, ya’ni koghaz-e khizmat-e askariem dez̃hd et bet tem khunem be ne wezdi et reg̃hni’m Jũrm, woz dẽ bakhsh-e wazifa-e Mukhobirot.
I spent one year in Khandud and then left the post to join the (compulsory) military service. Spending two years with this assignment, I got the Certificate of Military Services. I then didn’t go home in Khandud and instead, I joined the Communication Department in Jurm district of Badakhshan.
Khub, dẽ K̃hũndũt ewazi maz̃h yin afar trẽ misken ta’yun vitk. Wuzem dẽ Mukhobirot-e Jũrm ce tu, drem K̃hũndũt yi Wũlũswol-e khub wezg ce Hirot en dẽ Wuk̃h khizmater. Digarev rang, yowe hadrem dẽ z̃hũ tat en be yi os̃hnoyig̃h paydo kerk chizer ki yow yi qaryador tu.

Well, in place of me within the department in Khandud, a person was already hired. When I was in Jurm district within the Communication Department, a nice wuluswol (District Administrator) from Herat had come to serve Wakhon.like others, he has developed his good relationship also with my father, as the latter was a native of the village.
Z̃hũ tate yower k̃hẽnetk ki z̃hũn yi peter, yow Kotib-e Mukhobirot dẽ Jũrm.Yem ki wezde Woli s̃hik̃h (dẽ Feyzabod) ki yow-e nung Ghũlom Ali tu, woz yow be cẽ Hirot en tu. Yem Wũlũsol et Woli’ev watandor tiwetk.
My father has told him that he had a son who was serving the Communication Department in Jurm district as Kotib.The Wuluswol has thus met the Governor in Faizabad, whose name was ghulom Ali and he was also from Herat (, as both of them were also from the same place).
Khub, yem Wũlũswol-e maz̃h pishnihod kerti ba aysi Momur-e Idori. Ya’ni Kotib-e Wuluswol Wokhoner. Yem wezde k̃he maz̃hi be yut Woli s̃hik̃h. Ya Woli bisyor shakhs-e bosiyosat tu.
Well, the Wuluswol proposed me as Kotib to Wakhon district (instead of Jurm). He then came to me and also took me along with him to the Governor, who was a great political Adminstrator.
Drayi ki yuti k̃hati ki khub woz tow Wokhon stũyem, ammo adem Wũlũswol palew tu boyad muboriza-e taryok car.Har kuye ki taryok porot, qochoqbariyi kerte, gir yow car, marek yav stũy. Yawe (Woli-e Badakhshon) dar bora-e taryok kheli jilawgiriyes̃h kerte (ki gharib mardũm-e cem la’nat-e nik̃hind). Yem dẽ sol 51 Shamsi tu, ya’ni 36 sol pish ce wudhg en dẽ April 2007(kumdes̃h ki barobar wizit dẽ sol 1969 Milodi).
The Governor made it conditional (my posting from Jurm to Wakhan) by saying that he’d transfer me to Wakhan if I would encounter the opium trafikkers through the district administration (of Wakhon). “Anyone who was seen involved and selling the opium, arrest them and send their reports to me,” directed the Governor. He (the then Governor of Badakhshan) was so serious against the opium treffikers (and he tried to defend the poor community from such a huge curse/challenge). This was a dialogue of 51 Solar Year,36 years ago from today in April 2007(which becomes equal to the year in 1969).
Ba’di yow, Woliye z̃hũ maktubi be amr kerte. Boyad cem soli 51 en awwali Hamal en tu, bah hays-e Momur-e Idori-e Wũlũswoli-e Wakhon. Hayaw tu ki wuzem wezde yi mudati hadem idoriyem tu Kotib-e Wuluswoli.
The Governor then issued the notification letter/ transfer order of mine, which began from the First of Hammal of 51 Solar Year that I had to resume my duty as Momur of the Administration of Wakhon District.That was the reason, I remained within this organization for a considerable amount of time by serving as Kotib of Wakhan.
Yanem woz, pas tabdilem vite dẽ bast-e Issoya-e hayem jay. Mamur-e Soya ki mũrdũmer tazkara, ya’ni Idora-e Shinosnoma (Registration Office). Yandiyem woz tabdilem vite S̃haghnon. Reg̃hni’m yi mudati dẽ S̃haghnonem tu adem Idora-e Shinosnoma k̃he k̃hũ khizmatem dhet.
In the aftermath, I was transferred to the Registration Office in Khandud, where I was responsible to manage dealing with the registration and identity cards of the people.continuing ahead the same responsibilities, I was then posted to the Shughnon District of Badakhshan to manage the states of affairs related to the registration of the people.
Dẽ Afghoniston Inqilob et Momuriyat-e Wuch Past:A Revolution in Afghanistan and the Upds and Downs in Employment

Ca’n cẽbas, adem Wuk̃hem wezdi et inqolob viti. Spo dawron-e Shohi et dawron-e jamhuryat-e Dowud khalos vite. Yanev woz dez̃hdev Nur Muhammad Tarkay. Wuzem yibu sol bedon adrem yem Momuriyatem kert dẽ Hũkũmat et pas z̃hũ maktub wezdi.
While returning to Wakhon (from Shughnon), I witness the revolution in Afghanistan. Well, the eras of Kingdom and democracy of Dowud also ended.Now, Nur Muhammad Tarakay had come. I was on my position serving the Government. I then got an office order again.
Khub, cem en trẽmis, Z̃hũ wzifa wezdi Sohib-e Mansabi ki yow boyad Sohib-e Mansab hũmũyddẽ bakhsh-e Qũmondoni-e Aminiya, hadem nizomi. wuzem yet e qabũl ne kerte, ki wuz nizomi ne wocem. Yi ror maktub wizit ki faloni Sohib-e Mansab tabdil-e Qandahor vitk. Wuz az̃i cẽ k̃hat en khawfem kert ki albat wuzem.
Earlier, the security responsibilities in Wakhon was also handed over to me but I refused to accept it and I said I could not be a military person. One day, there came up an office order that someone has been transferred to Qandahar (in the Southern Afghanisan). I feared myself and thought that it might be regarding me (as I refused to accept the security position).
Baharkeyf, yemev maz̃h majbũr kerti wuzem rẽwun viti reg̃hdim Kobũl dẽ Wazorat-e Dokhila k̃he mawofiqa’em dez̃dhi (ya’ni amr-e Wazir). Pas acan wezdi’m dẽ Islohot-e Marzi, chizer ki ca Wazir en nivishta’m wozomd ki rec̃h dẽ digar post

Anyway, when I was forced to accept the security position, I moved straight towards Kabul and met with the concerned senior officials within the Interior Ministry. Consequently, I returned with a supporting letter by the Interior Minister in my favor by supporting my stances and requests. He permitted and directed that I could change to other departments on a relevant position. I was thus designated on a position in the Ministry of Agriculture in Badakhshan.
Maz̃he dra yi Sayfuddin Khon nung Rayis-e Islohot-e Marzay tu hadem Badakhshon, ce Jũrm en, dam en tẽmek shinosoyi tu, yow-e beh hays-e Madir-e Islohot-e Marzi maz̃h muqarar kerti ayem Wokhoner. Yan adet postem wereg̃hne to ayem sol-e 79 Shamsi to ki Mũjohide dez̃hdi wuz adem Islohot-e Marzi ska k̃hũ jayem tu.
I had some professional relation with the head of Agricultural Department in Badakhshan, named Saifuddin Khon of Jurm district.he therefore designated me to head the agricultural department of district Wakhan. I thus continued on the position for a considerable timeframe until the Mujahidin took the reign in their hands in 79 Solar Year.
Mujohidn’v-e Dawr woz Idora e Lẽcern: Mujahidin’s era and Resignation from Employment
Wakhti ki Mujohide dez̃hdi, ba’d-e yi sol en, Najamuddin Khon, dẽ yi Woli en, Oryonpur nung, yemish wezde drem hũkũmatev beh poh istod kerte.yave k̃hat:” Sakes̃h drem Wuluswol tayin caren, sakes̃h drem Momur tayin caren.” Acem bast-e amlok en maz̃hev dheti da awoyid-e Momur dẽ Madiriyat-e Moliay.
When the Mujahidin took the power, after one year, Shamsuddin Khan and the Governor named Orionpur came to Wakhan and they established their rule.they said: “We are looking for a District Administrator (Wuluswol) and we are looking for a Mamur” (to run the states of affairs). Iwas therefore transferred from my previous department to the management of Revenue.
Maz̃hev pas dheti da. Wuz baro-e yũw et nim sol yoy bu sol wuzem reg̃hni bar sar-e mo’oshi da Fezabod, chun wazifa ma’r drem pervetu. Ra’em ki reg̃hni, ayem dawron-e Mujohidi, kho yi qonun nast, yi dhay’res̃h qisa k̃hak ne wost. Yem ti ma’oshev cẽ khazona en nik̃hti, Kotibev kert yow k̃hũ bayn taqsim et marev k̃hat ki ti pano be Khũdo
I was then sent back. After one and a half or two years, I went to Faizabad as my duty was assigned here. When I resumed my office in Faizabad during the Mujahidin period, there was no regulation or rule to carry on one’s duty properly. It was too difficult to say something to someone in official terms.They would draw your salary (in front of you), the Kotibs would then distribute it among themselves (by snatching the money from you) and to you they would say: “God be your protector.”
Ayem raqam wuzem didig̃hd ki ghayri bikori marg , marek kum mmo’oshes̃h ne randen. Wuzem yakdam kerti yem wazifa-e tark, k̃hatem khay: “Sav-e pano beh Khudo.” Cem momuriyat-e Dawlati’nem k̃hat kerti yek dam khalos.

In such manner, I observed that without job, there is literally a death because they would not hand over my salary. I therefore abruptly decided to give up the employment. I thus released myself from the Government job with such important responsibilities (in painful way).
Dẽ Fghoniston-e Bunoydh-e Ogho Khon Chiremn: Joining Aga Khan Foundation, Afghanistan
Yek sol, du sol digar be tir viti ki wuzem bikor. Yi ror AKF yi bakhsh-e zaro’att Wakhon trem tashkil dhetey (albat ki shadh sol trẽ mis-e yem gap hũmũyd). Adrem yi Momur ce Jũrm en wezdi, yowe maz̃hi dez̃hd dẽ bakhsh-e zaro’at. Yowe k̃hat ki tu dẽ saken dem Bakhsh-e Zaro’at hadem jay yark car.
A year or two had passed, I was jobless.one day, some senior officials of the Aga Khan Foundation (AKF) had come to Wakhan to establish an Agricultural Department here.The head (from Jurm district) appointed me in the Agricultural Department and told that I should work with them in the field in Wakhan.
Yeme awwal marek dhet panz̃ khalta kud (dhart), panz̃ khalta g̃hidim ki yem e tu adem qaryajotev taqsim car ki yem boyad tajarba-e bũnyodher wost. Sak tayinen ki yem kum hosilotev rand yoy ney.
He initially handed over to me five bags of chemical fertilizers and five bags of wheat to be distributed among the farmers in different villages so that to experience if they could be productive for the farmers.
Wuz yibu sol adem mas’alaev yark kert et ba’d-e yowen didig̃hdem ki yem g̃hidim be mut̃ar bas wezdi, kud be mut̃ar bas wezdi. Wuz acem Wurup en, yi qarya pocen, to adem Yishmũrgh, wuz ma’sul-e hayem klastarem tu.hayem kud et g̃hidimem tawzi kert. Yan, Tirimo’nes̃h hayem e g̃hort et dẽ har shuro’nes̃h dẽ gudom karti. Hayaw tu ki, didig̃hdemki z̃hũ ma’osh siy dollar dẽ yi mũy, yowes̃h be chandon chiz kafolati ne cart. Chizer ki z̃hũ masa’latish ziyot. Wuzem kerti cem en istifo k̃he cherni’m dẽ Microcredit (Z̃aqlay Qarzajot-e Idora). Yek sol yoy yek u nim solem da wereg̃hin.
I worked for a couple of years with this organization and observed that the fertilizers and wheat began to come in the area with loads of vehicles. I was responsible for selected villages of Wakhan from Wurup to Yishmurgh where I would go in person to explain about the chemical fertilizers and wheat.After harvesting, in Autumn, we would stock the wheat cereals in different stores of the village councils. Well, I observed that the remuneration out of my job was not sufficient to meet my needs (as I was being paid only thirty dollars per month). I thus resigned from here. I then joined the Micro Finance Bank. I spent one and a half year with this organization.
Shuro-e Willoyat-e Badakhs̃hon Kondid Wocn: To Contest the Election for Provincial Assemby of Badakhshan
Ba’di yow en qomish dẽ Shoh Soyib-e Panja Kondid-e maz̃h majbur kerti kit u kondid car ki Shuro-e Wiloyati ba hays-e Wakil.
Subsequently, our people along with Pir Shoh Ismo’il emphasized and compelled me to put up my nomination for the political representation at provincial level.
Kho, qomi ya k̃hũ khizmati kũl ketey. Spocen cẽbũr hazor nafar roydahinda tu de Wuk̃h. Cẽ chohor hazor en, se hazor u haft sad u si wu nu nafar ma’r roy dheti.
However, the community members proved their aspiration in the electoral process when they voted tremendously for me in the election. We had four thousand voters enlisted in Wakhan. So, out of four thousand, three thousand seven hundred and thirty nine voters voted in my favor.
Wuzem yan reg̃hne Feyzabod dẽ shumora-e shuro, ̃Z̃hũnen z̃hũ tamomi kort viti 3, 739 (se hazor u haft sad u si u nuh) kort. waley, nurem pura ne vite, qonũn ijob ne kerti
I then went to Faizabad in the office of election commission (Vote Counting Section). My votes turned out as 3, 739 (three thousand, seven hundred and thirty nine).But I could not reach to the set target.
. Ba’zi kortev spocen dhovoydey. drem paysa teh u bolo viti. Kason’v-e ki roy ne vitu, yow yek dam pũl tir kert et roy-e mardũmi be nungi k̃hat khatam kerti. Hayow tu ki wuzem bedon dra k̃hũ muwafaqiyatem ne dishti ki wuzem be yem fik kerti ki z̃hũ yark ne viti.
Some of the ballot cards were misappropriated. Here, money counted in different directions (instead of fair counting of ballot cards). Those who had little number of votes thus got incredibly high number of votes (because of usage of money for the purpose).It was one of the main reasons that hampered upon my understanding of my triumph (through fair means). I therefore thought that I might not have qualified.
Pas dẽ Z̃aqly Qarzajot-e Idora Chiremn: Joining the Institution of MicroFinance Again
Pasem wezdi k̃hũ wazifa’er. Drem yem Mikro Kreditmarek wakht dhetu ki pas wezi k̃hũ wazifa’er. yemish bayn-e hayem qishloq’ves̃h yark kert. Cẽ Pũtr en to K̃hũndũt piyodha’mes̃h reg̃hdi, piyodha’mes̃h wezdey. Ammo, yek hazor ripya’ves̃h marek dhet kiroya. Yem yek hazor ripya’mes̃h didig̃hd ki skẽ mut̃ar mes̃h ki siwor vitey, to hara hech chizes̃h ne vite. K̃hũ taklifem izofa windi, ya Mikro Kreditem be kert het̃ et tẽ khunem ca torikh en to wudhg batk.
I thus returned towards my job of Micro Credit as I was given a timeframe. The MicroFinance had their interventions in different villages of Wakhan .I’d walk on foot from Pũtr to Khandud and back.I was given one thousand rupees in order to meet the vehicle’s hire but it would not become sufficient for the purpose once I get on a car. Experiencing increased trouble, I therefore left this job and am back to my home since then.
Rayyis-e Wuluswoli-e Wokhon Wocn: To Become Chairman of the District Council of Wakhan
Shuro-e Wuluswoli woz Shuroho-e Qaryajot soli 82 Shamsi ijod viti ki dẽ har jayev inkishof-e dehot wũz’men. Yem-e khotir, numoyanda-e AKF.dẽ numoyanda-e Wuluswoli en vite k̃he yem 42 Shurowev g̃horti dem K̃hũndũt. Drem yi Rayyis-e Shuro-e wuluswoli’ev dez̃hdi (yi jamhuri tarz en). Yem rang wuzem dem Rayyis ta’ayun vite, Dawlat Big-e Hakim Big Mu’owin, woz hayem Aziz Shoh Khon Munshi (chizer ki yowi yi shakhs-e qalamdor, to joy-e pũrmaghzter woz fahmida). sak tru nafar dẽ sifat-e Shuro-e Wuluswoli en tey.
The Council for Wakhan and village councils were formed in 82 of the Solar Year to cater development in the area. In this connection, the representatives of all 42 village councils for development were gathered in Khandud by the representatives of AKF and the Wuluswol.hence, through a process of democratization, I was chosen as the Chairman of the Council for Wakhan, Dawlat Baig Hakim Baig (of Pig̃his̃h) as the Vice Chairman, and Aziz Shoh Khon (of Yimit) as the Secretary (because he is a person who possesses a strong power of pen, has a deep talent and sensibility). The three of us thus are connected with the Council of Wakhan as the main office bearers.
Ammo, sakes̃h didig̃hen ki Wuluswolihoyish ki yem wakht ce wezin, yem mas’aliaer kam qadr randen, kam wakhtes̃h randen, woz kam qiymates̃h randen.
However, we have been observing that the Wuluswols (District Administrators) these days belittle the value of the issues, they spare little time for the purpose and undermine the problems (related with community development).
Az̃i khiyoles̃h sũdhũyd ki sak bas wezin hadem qaryahowev be tanofardi, yem’v e az̃i gir caren ki cem’v en yi chiz kũnen. pas yem spo mas’alayish chandon drem tey. Mo’osh drem nast, mut̃ar drem nast, shiva ghal nast, rasmiyoti dũrũst nast.
It seems that they are of the opinion how to spread hatred among the villages, arrest the people and get benefits out of them.But it’s important to note that we have serious issues underlying. We don’t have employment, we don’t have transportation system, we don’t have the required departments (of the Government for development), we have issues with appropriate and friendly regulations.
Cẽ ruy-e yet en dem Wuluswoli, k̃hũ fa’oliyat sak caren. Sake 42 nafar ta’ayun kerk. K̃hũ gapi sak dinen. Teh u bolo rec̃hen. Har nafar wizit cẽ sake n mashwara chald.
Keeping in view such issues of the district, we carry out our responsibilities.we, the 42 representatives, do discuss our issues (through meetings).We go in depth in the issues. We go up and down in the distric. Everyone visits us and consults us (on the issues).
Likin yeti ki yi Wuluswol yoy farz car yi K̃hũndũt yawish hamisha k̃hanen ki spocen dem Wuluswol en chalesh yiti. Ojizi Shuro-e wuluswoli saker nast. Chandon sak yi shuro darn azar be ne wũdren. Cẽ 42 shuro en ki agar bu shuro be merti, digar shuro spocen zindayi. Sak hadam’ven k̃hũ yark e to joyi spo dhast en wizit ce, k̃hũ khizmati hadem qom’ven caren.
If a Wuluswol, or in other words let’s suppose, a Council of Khandud, argues that we have an issue with the Wuluswol. Therefore, the Council of Wakhan would not be favorable for us is not logical and justifiable. It’s important to keep in mind that if a village council or two die out, we have 40 village councils alive. We could therefore collaborate with them. And to the extent we could contribute, we should work for our community.
Yem tumer tu z̃hũ sarguzashti, mutalimi et momuryat ki to adem wudhgũ ruz ki fi’lan wuzem be sifat-e dihqon et ayem ma’sul-e Shuro-e Wuluswoli-e Wakhon.
This much was my life history connected with my educational pursuance and work experience that at present I do perform my task as a farmer and the head of District Council of Wakhan.

Acknowledgement
I’m so grateful to late Chairman, Muhammad Wali of Khandud (Wakhan), for his facilitation and help during my visits of Wakhan in 2007. Thanks to him again for sharing some important aspects of his life with me.without his consent and sharing, it’d have become impossible for me to contribute about him even after his death. I also owe my indebtness to all his nice family members for their kind hospitality .
My special gratitude and affection to my younger daughter, Surush Ayman Beg, for her lovely help and facilitation, more particularly, for a review of the text of this write-up in line with some technical side of the format.