Category: Videos

By Fazal Amin Beg

Ziki ce lup niyamat, nasl-e Odami dem paywand
Demet ce dhetk barakat, shũker Tower Khũdhowand
What a great boon a language is, bound within this are human races;
The blessings you’ve conferred within it, thanks to you, the Lord.

Hadem farhang’v-e olam, zik’v-e voynishtev pidhing
Misl-e sitor lim et lam, wũ̃rkhetkev to dẽ har yand
Here in the world of cultures, the lights of languages glow;
Like the glittering stars, they are spread over each corner.

Chũ̃vetket ki dem chaman, yem-e nigah k̃hak be dish
Bũ̃land yund yem-e nishiman, mũrdũmep k̃hatken dra sand
If you’re born in this garden (of language & culture), learn also to protect it;
Lift its position to the height(if you’re mindful), the people will ascend spontaneously.

Bis̃hast diqunev tayin, thũ̃wetkev fasl et darakht,
Pora pora yav-e bakht, nũsetkev bara et qand
Look at the incompetent farmers, who have burnt the crops and plants;
Their fate is ruined, they have lost the yields and the fruits.

Tẽrwachker qom’vev winetk, woris-e qomev ne vitk
K̃hũ piryen’vev ki g̃hir̃ũvetk, nẽs̃hetkev k̃haat hara band
Insensitive communities have been witnessed, for not being the heir of their heritage;
When they’ve crumbled their cliff-crossing bridges, they’ve fallen themselves down the cliff and disappeared.

Misl-e meywa-e darakht, farhangi ti’n dem buston
Dhir me kat̃ k̃hat ye boghbon, k̃hũ hũnarev ko drem rand
Like a fruit tree, your culture stands in the garden;
Don’t get away, hey gardener! Bring in use your skills to foster it. .

Aql-e izhori ki zik, ilm-e ma’yori be zik
Khiyol’v-e tori ki zik, chires̃h yan k̃hũ zik-e vand
If expression of the intellect is a language, knowledge’s standard is also a language;
If the ideas’ fiber is a language, why then you hide your language?

K̃hũ tat-e khũn-e didig̃h, k̃hũ nan-e zharzh-e halol
Yav-e zik me car pimol, ki ney shak wocep sivand
Ponder over your father’s blood, make justice with your mother’s breastfeeding;
Don’t crush their language, otherwise you’d badly get ruined.

Dẽ k̃hũ̃ farhang et zabon, khiradmand woc ye posbon
Yem’v-e qadr dish dem jahon, Fazal Amines̃h hayem k̃hand
In your culture and language, be wise, hey custodian,
Acknowledge their values in this world, Fazal Amin strongly recommends so.
Note: Keeping in view the languages loss or endangerment in the face and age of today’s negative impact of globalization, this poetry I had produced in January 2014 for the purpose of sensitizing the concerned speakers of all languages in the world, especially those that are in small population and at high risk of extinction in the coming decades.
You can watch and listen the above poetry on the following link of EaglesWorld

Production, presentation and copyright: EaglesWorld 2022
Poetry composition: Fazal Amin Beg in January 2014
Vocal: Fazal Amin Beg on February 26, 2022
Videography, editing and subtitling: Surush Ayman Beg
Website: www.fazalamin.com
Twitter: www.twitter.com/fazalaminbeg
FaceBook Page: EaglesWorld
FaceBook: www.facebook.com/fazalaminbeg

By Fazal Amin Beg

Halwoshir is a very unique, tasteful and traditional Pamiri dish of Hunza, Gilgit-Baltistan Region , Northern Pakistan.The name is based on and a combination of Arabic and Persian words, Halwo or Halwa and Shir or sheer in Persian for milk. Although, halwo or halwa is normally prepared in the restaurants in Pakistan or other adjacent countries, sugar is added to the ingrediants such as oil and water.
The Halwoshir of Hunza valley is so interesting, fascinating and tasteful, indeed. The ingredients include the original/indigenous/organic butter, milk and salt.The dish historically remained not usual for all common people and was cooked and served most of the time to the Mirs or rulers of Hunza and their families. It could thus be termed as the “Dish of or for the elites.”

Mama Bibi Husni Khan daughter of Muhammad Siyyab Khan is specialized in preparing halwoshir as she and her sisters cum sister-in-law have learned it from their late mother Shafo’at Begum and their maternal grandmother late Arbob Zawora Begum of Gulmit. Late grandma Zawora Begum has learned it from the mother of late Col Ayash Khan , the Secretary of the Hunza State and son of Mir Ghazan Khan II. Mother of Ayash Khan and siblings (such as Mir Muhammad Jamal Khan) was daughter of the renowned Pir of Zebak of Badakhshan.
In this video, Mama Bibi Husni Khan, 83 years old and a community leader, is practically demonstrating to her daughter-in-law Shamshad Begum Khan daughter of Sajjid Khan that how Halwoshir could be prepared effectively within half an hour and how it could be made tasteful.Shamshad Begum, having her background in social anthropology and a specialist in Monitoring, Evaluation and Research (serving an agency of the United nations), could be seen proactive and inquisitive with regard to the traditional dish cooking and preparation .
As always, my sweet daughter Surush Ayman Beg (12 years old) is behind the camera and making the video in addition to its production. Thanks to all of them for their joint efforts and coming up with this great product, the rare and precious dish of Halwoshir.
I hope that the video will be of a great help and contribution to all those who watch and observe this video and want to cook halwoshir for themselves within their families, households, friends circles and for commercial purposes.
Enjoy the video and kindly do subscribe the channel if was of an interest and help to you. In addition, you may share and give a like to it if you found it fascinating.

Production, presentation and copyright: #EaglesWorld 2022

Introductory and concluding clips: Fazal Amin Beg (February 10, 2022)
Dish specialists: Mama Bibi Husni Khan and Shamshad Begum Khan
Videography and editing: Surush Ayman Beg
Website: www.fazalamin.com
Twitter: www.twitter.com/fazalaminbeg
FaceBook Page: https://www.facebook.com/Eagles-World-633242777324140
FaceBook: https://www.facebook.com/fazalamin.beg/

By Fazal Amin Beg

It was back in October 2011 when late Dr. Boghsho Lashkarbekov of Russian Academy of Sciences, Moscow along with three of his colleagues visited Pakistan and more particularly Gilgit-Baltistan Region, and we did the field studies within linguistic and cultural realms on the Wakhi population in Ghizer and Hunza districts.
When we heard about the sudden death of Grandma Bibi Dawlat (sister of my maternal grandfather Muhammad Sayyab Khan) at Passu whom we had interviewed the previous day, we returned to this village from Gircha, a village in upper Gojal. During these days, we met with various people and also included two young men named Ayaz Karim and Naveed Akhtar, two creative and artistic friends of Passu, in a local hotel. It was wonderful to observe their artistic skills that were not in the limelight at broader scale.
Being young men, Ayaz and Naveed thus presented their romantic Wakhi songs to us with an enthusiasm on October 7 and I recorded them in audio form. Ayaz has a soothing and highly attractive voice and I trust he’d refine it further and become much popular among the respective communities and regions provided he continues his efforts in line with singing and poetry composition.Ayaz shared with me that the creative work of the content of the poetries were by him and his friend.
Altogether, both these friends presented six Wakhi poems to us: Four of them were sung by Ayaz Karim and two by Naveed Akhtar.although, on the Eagles World Channel, I’ve dropped one poetry sung by Naveed Akhtar due to the poor quality of audio recording and other genuine consideration, it should be noted that I’ve written it in Wakhi and made that particular poetry part of this publication in text at the end.
Without taking more time, from here onward, I’m sharing with you the five recorded songs in a songs package and hope the audience will enjoy listening and understanding their thoughts and articulation.

Click on the following link of Eagles World Channel and get access to the contents , the attractive voice of Ayaz Karim with the support of simple music of the drum.

Dem Ti Watan Wuz Qaydi (I’m a Prisoner in Your Homeland)
Ayoz Karim en

Dem ti watan wuz qaydi, kum’ri nẽs̃hetk ya pari
Ti winger z̃hũ ghafch armon disũv ma’r tu k̃hũ didor e

Gũl et gũlzor drem hazor, wakhti khũsh bahor en wezg
Z̃i ghafch tanho’t maz̃h likertk, dem k̃hũ dũnyo’t maz̃h likerk

Hamish z̃hũ tuk skem ti bar, skem z̃hũ z̃hũ pũzũv me kat̃ tu yem khingar
Chi’ret ko maz̃h e likerk, dem k̃hũ watan z̃e’ng qaydi e

Rem T Kitob-e Mulungem Likerk Maz̃h Yi Gũlob(In the Middle of Your Book, I’ve Kept a Rose)
Ayoz Karim en
Rem ti kitob-e mulungem likerk maz̃h yi gũlob
Ska gũlob palchem nivishetk tower k̃hũ zindagig̃h-e yod
Gũlob-e me car bũrbod tu
Da gũlobi z̃hũ zindaig̃h-e hol e
Gũlob-e car tu qabũl me s̃kend yem z̃hũ nozũk pũzũv
In the middle of your book, I’ve kept a rose ,
On the leaf of the rose, I’ve written your love,
Accept the rose gift and don’t break my sensitive heart.
Please, don’t destroy the rose,
In the rose, my life condition is imprinted,

Yem k̃hũ khũsh sũrat me disũv trem bar ozor
Ti kharidorev niyeng trem bar hazor
Ma’ri ũs̃hũk cem ti jon en, me kuy dũrzd yem ti jon ey
Tẽr Har Gẽna’p Wost Ti Qisa
Ayoz Karim en

Yem z̃hũ jon-e kash tu thũw k̃he trem k̃hũ c̃hez̃hm yem e dhũw k̃he
Yandi nũwiz da kũcha, tẽr har gẽna’p wost ti qisa

Ti g̃his̃her g̃is̃hwor wu wocem, da ti perg-e qator wu wocem
Car dẽ maz̃h en s̃hitika, tẽr har gẽna’p wost ti qisa

Z̃hũ jigar-e khũn en s̃harung tu kat̃ k̃he, ska k̃hũ puner yan yem z̃hũ nung tu kat̃ k̃he
Kũk̃hter yow-e disũva, tẽr har gẽna’p wost ti qisa

Da spreg̃h’v-e mulung k̃hat mũsh k̃he, ta’n maz̃h tayin khũsh k̃hũsh k̃he
Yandi giz ey banafsha, tẽr har gẽna’p wost ti qisa

Wirem Niyeng Dem K̃hũ Bogh-e Mulung
Navid Akhtar en

Wirem niyeng dem k̃hũ bogh-e mulung
Yem k̃hũ spreg̃h’ves̃h carem tayin e

Ya z̃hũ gũlobes̃h ne wiz’t ma’r nazar
Bidona rangi niv wũrek̃hk ko kumer

Yow tu ya z̃hũ bogh-e zinat tu
Har yũwer ca’n z̃i hasrat tu

Z̃i bikhabar kuy-e nazari pẽrvetk
Ya azhũ gũlobev biajal cẽ ma’n zetk

Da bahori yem da ti hes̃h wezde
Z̃hũ jon dẽ hazor khũshi’nes̃h wezde
Nivi yow ko kumer wũrek̃hk
Chi’ri k̃hat e z̃ereng mũlol k̃hetk

Wũrek̃hkem wuz z̃i wũswasa e
De har yi boghem kert yow sũma e

K̃hatem akes̃h wezde yem zamona e
Z̃hũ jon kuyer carem gila e

Dẽ zindagig̃h yow-e khũshig̃hem ne got
Ra gurep cereng orom yan gotem

Ra gurep yan yow-e spreg̃h kat̃it
Ozor ki kumer yow drek vite

Nasib nasti yow dem ti nasib
Akhtares̃h chi’r ko yan k̃hũn yow dish

Zindagig̃h Zindagig̃h, Hay Biram Zindagig̃h
Ayoz Karim en

Zindagig̃h zindagig̃h, hay biram zindagig̃h
Nomijoyes̃h lecer inson-e har khũshig̃h

Wost khohish ki z̃hũn be dawlat wost
Wost khohish ki z̃hũn be hũkmat wost
Dem ti noghosh safar en khabar wuz nasst
Zindagig̃h zindagig̃h, hay biram zindagig̃h

Skem k̃hũ lakht-e jigar thũwak’ri bowar
Gũl da pũob wocner boghbon’ri khabar
Hadem s̃hitik-e dũnyo tu’s̃h chiz car tũma
Zindagig̃h zindagig̃h, hay biram zindagig̃h

Maz̃h be niv ne dishetkk̃hũ pũz̃ũvem to’r blek
To’r kumer qabũl, tow ya sivand ya ra shet
Dem ti bimon dũnyo z̃hũn chiz chora
Zindagig̃h zindagig̃h, hay biram zindagig̃h

Hal’mes̃h Da Maykhona
Navid Akhtar en

Ti safari alag z̃hũ dũr, z̃hũ manz̃ili jidha
Saqiyi z̃hũ nung a, halemes̃h da maykhona
Wuz sharobes̃h pev’ma,hal’mes̃h da maykhona

K̃hũ vẽdeket rẽpak̃hk, ko kum’ret tu tak̃hk
Yem badnasib pũzũv’res̃h ko cereng got’ma
Wuz tumer ta’r k̃hanem, me car maz̃her gila

Skem oshiqi dũnyo’es̃h cereng car barosa
Dem maykhona-e bares̃h ko chizer car sũma
Oshiq-e nazarep ne got drem, yemi maykhona

Ey bogh-e bahor, ko rand tu ma’r qaror
Nis̃hetki ya z̃hũ yore dhetk ma’r k̃hũ didor
Tumer ta’r k̃hnam, me rand ma’r badh dũo

Ti dardi ma’r bowar a ye z̃hũ nozamin
Z̃hũmak-e rang sũrati ce khẽmetk rem zamin
Ce k̃hũ khũshruy nazar en yemsaqi-e tayin

Acknowledgement
The above songs I sincerely dedicate in memory of late Dr. Boghsho Lashkarbekov of Russian Academy of Sciences and his team of scholars that provided an opportunity for me to be in the field and got to know about two hidden talents among the youth of the area.
Special thanks to Ayaz Karim and Naveed Akhtar for their generosity in sharing their composed songs with us. In the same manner, I’m also grateful to Mukhi Salahuddin of Passu for his hospitality and sharing his knoweldge with us around different themes of discussion in his heavenly restaurant during the summer time .
As ever, I’m grateful to my nephew Mazdak Jibran Beg for all his help and support and particuarly developing the audios in video form and publishing them on Eagles World Channel after their editing.

By Fazal Amin Beg

In this package, two interesting poetries are presented to the audience/readers. Boht of the poetries are of lateDr. Boghsho Lashkarbekov, a celebrated linguist and scholar of Russian Academy of Sciences, Moscow.these poetries I had documented in October 2011 at Passu, Hunza valley, when late Dr. Lashkarbekov was leading a team of Russian linguists including Dr. Leili Dodykhudeva and Sofia Vinogradeva of Russian Academy of Sciences and Dr. Ivanov of Moscow State University. It was for the first time these linguist scholars visited Gilgit-Baltistan Region, who were formally invited by Taxila Institute of Asian Civilization, Quaid Azam University, Islamabad and I had already successfully finished my PhD coursework from this institute. I was thus the Coordinator and facilitator of the scholars team to the field on behalf of Quaid Azam University, Islamabad.
One of the interesting Wakhi stories from the Pamirs of Tajikistan has been marvelously narrated in a Wakhi poetry by lateDr. Boghsho Lashkarbekov. The main characters are two friends named as Beg and Khan.
Beg narrates his story that how he encountered the huge snowfall at Zorqul of Pamir when he was there along with his yaks in winter.the story at first glance may seem so serius but when deliberated, the story may not sound so real. The drama revolves around the snowfall, yaks and the man himself that how the yaks helped its master in paving the way during the incredible snowfall.
On the other, Khan comes up and shares his story in relation with his hunting of a white rabbit. The character revolves around the white rabbit and Khan’s dog ending up with the pasture residence. At the end, it’s revealed that boht of them told a lie to each other.

When late Boghsho Lashkarbekov was a child, he was called by his family and others with his nickname as Boghek. That’s why, he has chosen Boghek as his nom de plume here in this poetry. According to late Boghsho Lashkarbekov, he composed two poetries in his lifetime in Wakhi. Although, he wished to compose more and thought to opt for poetry composition, he could not get time for the purpose. He further shared with me an interesting event related to his poetry composition and said: “Once there was a Nawruz program in Moscow and the management was busy with its arrangement. Artists were to present songs in Shughnoni, Rushoni and Persian but there was no song in Wakhi to be presented. I was thus requested to look for and provide them four lines song in Wakhi. Instead of searching for the Wakhi from other sources, I immediately composed a Wakhi song on Nawruz entitled as “Shogũn Mũborak ũmũyd.”
From here onward, I’d invite you to read, watch and listen the fascinating poetries in the attractive voice of late Dr. Lashkarbekov himself. Click on the following link to get access to it:

Big et Khon-e Qisa (Woqi’at Shikhsetk dẽ Tojikiston-e Pomir)
Cẽ Boghsho Lashkarbekov en
Click on the following link of Eagles World and listen the poetry in the voice of late Dr. Boghsho Lashkarbekov.

Dẽ Pomir tu zemiston, dẽ qirewev niyeng Big et Khon
Cem ca pũr en kam kũto, caren chaqchaq-e dũnyo
It was winter in the Pamir, Beg and Khan are sitting at the pasture residence,
Both of them are amusing/fooling each other in different contexts.

Big qisa’er yor viti, chobũk yash siwor viti
K̃hati yor et barodar, dishev z̃ug̃h cesokht jonwar
A compainion to the funny narrative, started the talk with riding a smart horse,
He said: my friend! do you know, what type of animal is a yak?

Me k̃han yow haywon-e past, dẽ aql cẽ sak en kam nast
Ya solo dẽ Pomirot, windem ajab kiromot
Never think a yak as a lower grade animal,in its intellect, it’s not lesser than us,
Some years back at the Pamirs, I witnessed a great wonder. ,

Shũbũnem tu dẽ Zorqul, zem en vit dũnyo chul
Z̃ug̃h’vem yut chirokhũrga, bikhlew viti zem dũma
I was a shepard at Zorqul (Pamir) and the snowfall ruined the area,
I took the yaks to the meadow, suddenly the snowwind blew.

Wereg̃hn’im dẽ z̃ug̃h’v-e dest nag̃hd’im k̃hat di dẽ krest
Aga’m viti yir g̃hẽtetk, yem zem cẽ sar en shikhset
I was stuck with the yaks and wrapped myself within a traditional leather mantel at night,
When I was awoken, the sun had risen and the snowfall was incredibly higher than crossing one’s head.

K̃hatem ajabem ne mert , yashch skẽ dhastem k̃hati kart
Zem ob wocaker tẽr bahor, kuy z̃hũ khabar yund diyor
I reflected on myself: what a blunder, I invited the death on my own,
If I was died, who would have taken the message of my death to the village After the snow melt.

Kertem nola et fighon, z̃hũ yas̃hkekish haft boron
Z̃ug̃hdruks̃hes̃h wind z̃hũ hol,tẽ z̃hũ ruy vit wolwol
I begin crying and my teaers dripped down on my face like the huge drops of rain in lines,
The male yak observed my situation and was shocked in silence.

Yan trẽ mis viti jald dhas, ya digarish tra’m cẽbas
S̃hewev trẽ pũrũt karte, bland zemev tit kerte
The male yak took the initiative and others followed it,
They started to throw away the snow from their horns and leveled the high snow body.

Dek̃htev chap et dek̃htev rost, z̃i k̃han mũlk niv chapa wost
Dek̃htev s̃hew et dek̃htev sar, nik̃htev k̃hat da qirew bar
Yet sokht yoron e joni, sav lol en tu sarsoni
Beating the snow to the left and right sounded to bring the area under destruction,
Striking their horns and their heds on the snow, they finally reached to the pasture residence.
These were few narratives my friend, your brother had such anxiety.

Qirew khalgish k̃hat, yo alloh! ye Big yet kor-e Khũdho
Skẽ zik sar khotirev kert, dẽ k̃hũ pũzũv botilev kert
The pasture residents wondered and said: “O Beg! It’s so unusual from God,”
Though, they apparently showed their sympathy with him, in reality they didn’t believe him.

Khon k̃hati ti jet qabũl, yem ti qisayish ma’qũl
Dũnyo joy-e kiromot, maz̃h be winetk mu’jizot
Khan said to him: your points are acceptable and reasonable,
This world is a place of wonders, I’ve also seen the miracles.

Yi rẽworem reg̃hdi s̃hẽkor, rukhn sũy ma’r di dichor
Miltiqem dez̃hd kartem wuch,z̃akhmi sũy reni ta wuch
Once, I left for hunting, I came across a white rabbit
I took up my gun and fired, the wounded rabbit run away above.

Z̃hũ shach viti dũmbolgir, k̃han yet s̃hapt tu yaw nakchir
Shach dẽ sũy en rost to vit, qesti kert yow bichkam yit
My dog chased to catch the tail, say, it was like a wolf and rabbit as a fox,
The dog finally caught the rabbit and intended to eat its tail.

Sũy be g̃hirde tẽr cẽbas, sũy k̃hand ne tu tu bilhas
Palangwor gharasi kert, shach k̃hat haw et dek̃ht sẽk pert
The rabbit turned around to chase and said: hey, you the witch,
Like the leopard it roared, the dog jumped and turned on its back.

Wuch to vit gurizon vit, sũy dẽstan nolon vit
Shach hayet sokht ach et nag̃hd, dek̃hti k̃hat dẽ qirew bar
Yet sokht Bigjon korzor,kec’res̃ha car yow ma’nidor
Though, it lifted itself, it was in avoidance, it cried for getting the rabbit,
Like the dog in greed at night, it brought itself in front of the pasture residence.
The story was so hey Beg, could you explain it here.

K̃hati Khon! Wuz ti niyoz, yem ti qisa en teyi roz
Ya shakhs-e qũdrater qabũl, no-maqbũl e cart qabũl
He said: hey Khan! Your story has a metaphor,
I offer my respect to the talent of the person, who accepts the unpopular ones.

Khon k̃hati! Big k̃hanem rost, ti pũzũv malol me wost
Wu’s̃h bũwem tu’s̃h bũw, har kũfch kerten k̃hũ ruy s̃hũw
Rostet k̃hati retet fand, Boghek k̃hẽnetk dek̃ht k̃hũ qand
Khan said: hey Beg! I should tell you the truth and you should not be disappointed,
You are telling a lie, I’m telling a lie, both of us have blackened our faces,
You are telling the truth, Boghek it was so sweet.

Composed by Boghsho Lashkarbekov in 2009 in Moscow .

Shogũn Bahor Mũborak
Happy Spring Festival!
Cẽ Boghsho Lashkarbekov en
Click on the following link of Eagles World and listen the related poetry in the voice of late Dr. Boghsho Lashkarbekov.

Nag̃hd tu rẽwor viti, savza-e bahor viti
Wuk̃h watan gũlzor vit, shogũn bahor mũborak hũmũyd
It was the night and it turned into the day, the greenery of the spring came up,
The homeland of Wakhan became the rose garden, happy spring festival!

Yupk skẽ wodh jũrjũr vit, nojũrish kũ jũr vit
Dẽ c̃hez̃hmisht kũ nũr vit, shogũn bahor mũborak hũmũyd
The water in the channels turned into fountains, all those sick became healthy,
The eyes caught the light, happy spring festival!

Yem zemiston kũli viti, ku et das̃htish gũl viti
Sado-e bũlbũl viti, shogũn bahor mũborak hũmũyd
The winter season ended up,the mountains and deserts turned into flowers,
The voice of nightingale came up, happy spring festival!

Dẽ maydon dũldũl viti, dẽ dig bat et mũl viti
Boghsho qisa dũr viti, shogũn bahor mũborak hũmũyd
The holy horse came in the ground, in the big cooking pot, the Wakhi foods like bat and mul came up,
Boghsho’s poetry is like the pearl, happy spring festival!

Shogũn bahor mũborak , wudhgũng rẽwor mũborak
Gũl et gũlzor mũborak, ba ruy-e yor mũborak
happy spring festival!happy day today!
Happy flowers and rose garden, happy face today!
Composed by Boghsho Lashkarbekov in 2009 in Moscow.

By Fazal Amin Beg
During the time of the former Hunza State (before 1974), there emerged a marvelous star in the field of performaing arts, who ultimately got the honor to be the state singer and would sing in the court of Mir Muhammad Jamal Khan, the last ruler of the former Hunza State (1945-1974).and this personality was late Pir Ali of Shahrsavz village of Chipursan valley, who had an impressive voice and so eloquent in singing the songs in Persian and Wakhi, particularly in the palace of the Mir.
The Persian poetries late Pir Ali had got through oral tradition as there was no prevalence of formal education system in the State during his early life time. However, it is interesting to note that though Burushaski was the oral language of the court, Persian was the official language of the State and it was customary for written communication with other states as well and it could be testified from the official records .
The classical Persian devotional poetries that late Pir Ali has sung in the videos are impressive not only in terms of the content but rather also in line with the melodies. Those who are researchers of literatures and anthropology may find it interesting to explore and find the linkages with the original sources.

In 2009, Afiyat nazar of Gulmit and I met late Pir Ali in his house and recorded some songs in addition to a brief discussion of mine with him on the time he spent in the court of the Mir as the top singer (1962-1974). During that timeframe, he was lucky to get opportunities to travel with the late Mir of Hunza to the down countries in Pakistan such as Rawalpindi, Lahore, Karachi, Peshawar, swat, Landi Kotal, and the like.
Think for a while.Where does the highest position of Imam Ali (A.S( rest? Explore and inquire the great sufi saints of all times and they will reveal where that could be? We normally quote in our narrations as the terms like Shoh-e Mardon, Shoh-e Awliyo, Sher-e Khudo, Abu Turob, and many other. We need to think for a while what they may reflect in logic? Could they be encompassed within the scale or are out the five senses in the domain of spiritualism?
Though, late Pir Ali was reluctant to sing secular songs (as he himself has been a great Wakhi poet) and was not feeling very well in February 2009, he was so humane to share with us couples of classical Persian poetries with a great enthusiasm in devotional realm. The devotional songs were more particularly focused on Imam Ali’s honor. Four of the impressive Persian poetries (eulogy) is thus presented with the audience here.
My apology from those who cannot understand Persian as due to lack of time, I could not dare to translate them in English. However, will venture to do in the future and that will be available on this website (FAZALAMIN.COM).
Click on the following links to watch and enjoy listening the devotional poetry in isolation/silence:

Thanks to all those who have been taking serious interst in the videos of the channel, viewing, liking and subscribing them along with their kind and productive comments.

Respondent/Singer: late Pir Ali
Interviewer: Fazal Amin Beg
Videography: Afiyat Nazar
Video Editor: Mazdak Jibran Beg
Eagles World logo by: Fatima Baig
Eagles World Channel: https://www.youtube.com/channel/UCylcIPrOlJ2tzmAfXf2JWVA
Website: www.fazalamin.com

By Fazal Amin Beg

This small contribution mainly reflects the societal and cultural landscape and development of the past and present (pertaining to and after the time of the former Hunza State) through the lens of a key informant Yahya Khan of New York (United States of America).
Though, Yahya Khan son of Khalifa Amanullah basically belongs to Ghulkin village of Hunza valley, Northern Pakistan, for more than two and a half decades he is permanently settled in New York State, the United States of America (USA) along with his nuclear family (comprised of his wife, three sons and two daughters). As there was no written tradition in practice in the past, he is not clearly sure of his date of birth. However, through various reference points, it’s becoming clear that he was born in 1951 after four years of the emergence of Pakistan on the world map in August 1947.
Yahya Khan interestingly reflects back on the Hunza society and community in different realms ranging from the socioeconomic to cultural and political as well as compares the societies of the past with the present and with that of other societies.
He is so enriched with decades long experiences exposed to different societies while laboring or working in different regions of Pakistan and finally settling in the USA. He does offer his careful observations and critiques on various aspects of the community and their development as well as identifying some political bottlenecks of the past during the Mirdom and then in post-Mirdom eras.
The video interview mainly comprises on different themes including the peoples living condition, their world view, their simplicity, the educational and health conditions, the political realities he has observed or evidenced, his narrations mainly of a crucial decade from 1960 to 1970, the end up of the former Hunza state, the development interventions by different organizations of the Government and more particularly the Aga Khan Development Network (AKDN), more particularly the Aga Khan Rural Support Program (AKRSP), and many more.
I trust, the readers, viewers and listeners of his video interview would not only enjoy but rather also try to understand in a critical context the overall development of Hunza and Gilgit-Baltistan Region.
I’ve made the English translation of the video interview available here and would present it with the readers, particularly with those who cannot understand Wakhi. Any productive feedback would be highly valued and welcomed.
Those who can understand Wakhi and wish to watch the video, they can click on the following link of Eagles World Channel to get access to and watch the interview.

From here onward, I’m going to offer the English translation of the video interview of Yahya Khan that’s in a natural and lively order.

FAB: It’s January 14, 2009 today. I’m in Gilgit and brother Yahya (Khan), who is originally from Ghulkin but now is lives in America (New York). He is settled there along with his family. We’ll have some discussion with him, particularly with regard to the changes he has been witnessing in his lifetime. When we revert to his date of birth, it goes back to 1951. What were the conditions in the past and how are they now at present? He’d briefly share with us on different aspects for 10 or 15 minutes. How was the living condition in the past and how is it now? How was the political situation in the past and how does he see it at present? What were the positive aspects in the past and what are positive in the present context? What were the negative aspects in the past and what are they at present? He’d therefore talk on such themes.
YK: In the name of God, the most beneficent, the most merciful. Well, the story is so that the history is so long but you restricted it to 10 or 15 minutes. When in terms of age, it’s 40 years, so at least if you’d spared 40 minutes, it’d have been great. How could I transform the forty years into forty minutes?
When there was the dark period, that was the age of chimney (light lit with the help of a small tin of kerosene oil at night). Even not the light based on Chimni, rather with the help of dried sticks such as that of chirir (bushes), on which our ancestors have subsisted to light at night. This we could see in our family in line with the priesthood (khalifagi) to the village headman ship (nambardari), though with regard to village headman ship there has not been so prominence (with our family) as there was little education those days. In very difficult situation, with the help of the Pirs (religious gurus), some people have studied the Holy Quran and fulfilled the tasks of conducting their rituals. That was not the age of knowledge because they were under the light of the dried chirir (bush). When the society moved ahead towards chimni,rather chiroghdun (light made up at night with the help of oil) and then chimni, from Chimni they evolved to lantern light, from the lantern light towards the gas light and finally reached to the electric light. They have thus a long story or history.
It’s quite clear that there was no way in the age of darkness, except for those who had plenty of livestock, such as rich in sheep and goats, rich in cattle, enriched in landholding and horticulture, they were thus termed as wealthy. This was the reason, the Mirs (rulers) would then also look at and consider these aspects and would extend their relationship with them by fostering the class of zharzh (upper class).Those who could not meet the criteria, as they won’t reach to such level, they were then termed as borwar (literally as porter but refers to the lower class).these were the characteristics of the past society.
Anyway, in the present context, it’s the age of Imam of the Time and the entire world is bright. The time, which is at present of Mawla (the Lord), at international level, we have also become well educated and thanks so much to the Lord.
It needs to be cleared here that when we talk about the Mirs (rulers of Hunza, some points during the discussion may go against someone and some of them may lead towards someone’s support. However, there may not be that much blame on the Mirs, in a way, because the time was defaulted in such a manner that they had control over the people in the past.
When the control of them finished, there came up then the period of police department. I would say that, in the old days, there was no crimes, as they would fear the penalties (regulation). But at present when the period of police has come, when the Hunza State was eliminated, there didn’t remain the role of the State.
It was not understood at that time (by our people) that the seed that the British had cultivated, would have evolved appropriately. When the State was completely abolished, that specific role also ended, perhaps within Pakistan we are not up to that level. At present, though, the Northern areas (Gilgit-Baltistan) is merged with Pakistan, it doesn’t have that right, which other Pakistanis avail and enjoy. Gradually, it may move towards the Free Zone or what happens regarding its fate, it’s not known.
FAB: you talked about the educational situations, it’d be appreciated to highlight them a bit, as you specified about the clothing of the people, the footwear, the food they had, the people’s mobility, permission to the people regarding their travel, and the like.
YK: Well, in that respect, I may not know that much as I’m yet like a young child, those who are elders know them very well, who were of that time and made a history. For instance, in our village, there was uncle Tawar well versed in oral history. I remained outside the village and couldn’t gather the historical accounts.
The situation with educational achievement was not attractive, as I remember, up to 1974 when there was the princely state up to this time, there were some matriculate students rather very few people having intermediate level of education such as that of uncle Ghulamuddin (of Gulmit) and from Shimshal there was Dawlat Amin.
Apart from them, people having their matriculation certificates, middle and primary level education were not that much common. Even they were not at the Government school level, those who had gone to Karachi and acquired their education (at such levels. On the other, some people traveled from our area down to Gilgit and completed their secondary level education. Even in Gilgit, there was no high school rather it was at middle level.
Well, in the present context, you just imagine educational institutions up to degree college have been established. It ranges from the degree colleges to the establishment of Karakoram University but in 1974, as I remember, there were few matriculates and intermediate level of students.
In 1974, the Mirdom ended and it sustained up to this timeframe due to Mawla. We cannot however term them (the rulers) guilty as the prevailing circumstance was in such a manner that it involved such things (unfriendly aspects) within itself.
When the time of Mawla came up, due to him our history transformed so rapidly, but we need to understand, too, that the Government (of Pakistan) had no focus on the development of our region.
We have advanced rapidly in education presently but we continue to think how could we develop our area. Though, for such matters, we have now doctors and engineers, we could not also tell them anything as they don’t have any resources for the purpose, but why? because, among us the system within the community is weak. We don’t have leadership. I know it well that when it was put before us as a challenge. Let me revert to 1983.
(Late) Ramzan Merchant, being a community leader of the Isma’ili Council (for Pakistan), asked us: “When would you prepare yourselves in leadership? For how long, we would work for you people?” He had asked/advised us contextually regarding an issue on the congregation of the Imam of the Time to be chosen in Gojal but because of weak leadership, there was no congregation venue finalized to facilitate the community in Gojal.
What we could observe that in the aftermath, when there was the congregation (in 1987), relatively Gojal developed more than (Central Hunza) in line with education and economically due to AKRSP (Aga Khan Rural Support Program) after its inception of the programs in 1983.
Because of such interventions, people’s income increased and it also contributed towards increased knowledge. If such program interventions had not come in the area, the status quo of the past (poverty) would have remained till today. For such reasons (of development program), people got increased income.
It was back in 1982, Imam of the Time in Karachi gave his directive to the students of Northern Areas that without any purpose they should not live in Karachi. They should acquire their education, and should return to their areas. He guided to enhance their skills and go back to their areas. Without any reason, the students should not live in Karachi, he emphasized. Instead, they should go back to their respective areas (to contribute to their community development) and they would witness the changes themselves in ten years’ period.
In 1982, Shoaib Sultan (founding Genral Manager of AKRSP) had given an interview to the BBC (British Broadcasting Corporation) regarding AKRSP and the program started in our area in 1983.he said that it’s imperative to change the peoples mind and their living condition, though changing their thoughts is not an easy task, he said. Thus, after 1983, the changes we have been witnessing that for two or three years he looked at their condition to bring change through the community themselves.
We need to accept that we do have some weaknesses as we don’t have unity within ourselves, which is equal to nothing. When there would be unity, we can then combine them together. It’s important to form groups and initiate for enterprises because from employment there won’t be that much development. If we venture in businesses, we can then get benefits out of them and it’d be great, indeed.
FAB: From 1960 to 1970, what were the conditions as you observed?
YK: Looking back in 1960, when Imam of the Time visited Hunza, there came up gradual change in the area. Mawla especially has fixed his targets as we watch the videos in the United States, that he had his full focus on the Northern Pakistan. Imam had also his observations that his followers lived in very backward areas. Today, the region is evidenced ahead of other regions. It’s noteworthy that The United Nations has had its research on the region and has mentioned in its report that if 25 years prior, there was freedom to the people, they would have gone ahead incredibly. Nonetheless, in 25-30 years, the development in the Northern Areas is so exemplary that nowhere in the world such type of development was seen comparatively.
FAB: If you observe yourself, through your own eyes your own village, other villages and areas, how was the living condition of the people? At that time, there used to be traditional food, so how was the food condition? For instance, I’d like to see the earlier conditions before 1970, as after 1970 the Karakoram Highway also connected our villages. I’d like to see the earlier situations and then to compare them with that of the AKRSP era.
YK: That situation was so painful. Even, today, our own children deny to accept those grave conditions. They would argue that if we have gone through such difficult situations, what is for them out of those bitter realities? They are not ready to accept that we have bitterly experienced the hardship. The more we cry, the more we talk of those hardship, they do not believe. However, no matter what they think of them.
But, it’s worth mentioning that even today we have that same history, which is being repeated. The more the economy will worsen, not only of our people or region but also of the entire world.
We could observe our situations of the past that all were not equal economically. Those who worked hard, they would strengthen their economy and go round the year. We have witnessed it ourselves that when a guest would visit our houses, we would not avail the wheat breads to eat. Instead, breads of barley and faba-beans(Baqla) were baked and two or three wheat nigans (circular thin chapatis) were put on top of them so to give honor to the visiting guests and make them happy. When we look at those conditions of the past, today Mawla has changed the grim situations and it’s something else (like a dream). In other words, it’s better than the past or so great thankfully.
But it’s important to note that presently, due to the mixture or fake products supplied in the bazaar, there are series of diseases with the people as earlier no one had witnessed cancer, or other diseases. Those who would get in health trouble, many people also would die before their death, as there was no hospital and no medicine available in the area. There was no health facility available. If there was any, from the Government side there was nothing. After that the Aga Khan Health Services, Pakistan (AKHSP) was introduced and established in the area and a change was thus brought in health sector.
FAB: Was there any hospital available in the area?
YK: No, there was nothing. There was a dispensary run by a compounder and it was perhaps in 1963 or 1964, as I guess, the dispensary was established in Gulmit. This was the government dispensary. In the aftermath, when the AKHSP established the health centers, the local people had not the tendency to avail such facilities. Thus, from AKHSP, the vaccines were introduced. For this purpose, the health organization provided formal ration of basic food to the children to attract the parents. Resultantly, people used these support like an income for themselves.it is important to note that the children were given ration and those who had no milk (at home), they would receive the milk powder, grains, and the like. Consequently, the children were directed towards the health centers to provide them with vaccines. Keeping in view such lucrative approach, the parents became conscious that they themselves would take their children to the health centers and take care of them.
FAB: How was the status of clothing, hygiene, footwear, food and so on, as they all would contribute towards health condition?

YK: What could I say about the clothing. It was the age of krest (leather mantel made out of sheep or goat’s hyde), that was the time of sandal (leather long shoes made at home). It was the time of tawching (a lowest model of traditional footwear through wrapping cloth), and it would protect them. The housing structure was attractive as a traditional house possessed four or five doors and thus a person would reach inside the main house. In the old days, the people had such deep thoughts or consideration that for the purpose of protecting themselves from the cold air, they made these doors. But at present, the people make the direct door of the house and construct it with concrete or cement. Consequently, the pneumonia would enter in the bodies of the people. They thus cannot tolerate the difficulties.
At present, those, who have income sources at home, they can subsist, but those who have no income, how would they spend their days is a question mark. It’s thus quite clear to everyone. Conversely, in the earlier time, there were the leather mantel (krest) and the rug (plos). No one could imagine for the quilt of these days (termed as shohpos). People would use the rug as quilt at night. Besides, they would lay down their trousers as mattress and the coat or pull over as cushion. In such manner, our people subsisted and spent their lives in the harsh environment. That was the time of poverty. But after 1960, gradual change began in the lives of the people.
FAB: When the Chinese came to the area and began the road construction of the Karakoram Highway (KKH), how was the condition of the people? Were you there in the area during those days?
YK: Almost in 1968, they had started the road construction and when it completed and opened in 1978, I visited for the first time the area (from Karachi) in 1973 after hardly qualifying my matriculation exam as I was engaged with service and continued my study alongside employment.
FAB: How old were you when you had left your village for Karachi?
YK: Perhaps, I was 12 or 15 or 16 years old.
FAB: At that time, there was no vehicle, I think. Is it so?
YK: Well, we would travel on foot up to central Hunza in 1968, from there onward we got a vehicle up to Murtazabad, then we continued on foot up to Khanabad, then crossed Khizerabad, and thus we reached Gilgit. However, somewhere we traveled on foot and somewhere availed vehicle by paying Pakistani rupees five, I thus reached Gilgit from Ghulkin.to reiterate, the story is so painful where we traveled half way on foot and half way in vehicle.
FAB: Okay, please highlight them.
YK: Well, what could I say. You could say that I had fled home. Getting ten rupees, I run away from my house. I then got employment for ten rupees per month in Gilgit. First I worked in a baker (tandur).
FAB: Well, these are so interesting ….
YK: Then the family of the Mirs would also come across us in Gilgit. Though, people would get education, there was little importance of it at that time.
FAB: Would they (the rulers) allow people to get education?
YK: no, at that time, there was no any particular restriction in getting education. Perhaps, there might have been the control during the time of our fathers. But in my lifetime, I didn’t witness there was any restriction imposed on education by the Mir. However, when I reached Gilgit, there was gentleman called Faraj uncle. Whosoever would reach Gilgit in Bigyar’s hotel would see him. I thought, Bigyar may be any Punjabi, or someone else, but when reached him, I found out he was a man from Gulmit. He was so interesting man. They would inform the Mirs (as informer) at any cost that so and so people had visited him. Anyway, there was no restriction. But there might have been limitation on the generations before us, as we would hear them saying that there used to be a bridge somewhere and from there onward people were not allowed to go out of Hunza. However, I don’t know much about those stories. As far as I remember there was no control on travel. I myself when fled, there was no check or control.
FAB: To what extent, there was political freedom when we observe it from 1960 to 1970?
YK: Well, between 1960 to 1970, there was not that much freedom. As I witnessed a situation from my own eyes. When I was a student of Grade 2 or 3, in the court of the mir (the year I don’t remember, the decade was between 1960-70). When I was going to school (coming from Ghulkin to Gulmit as today it’s the band office), I saw the Mir was sitting in the balcony of his palace above the courtyard. Uncle Gul Muhammad might have come to Gulmit from Karachi on vacation. He had put on a robe and the sleeves he had put around his shoulders. He appeared at the shop of uncle Adina Baig and moved down towards the polo ground, perhaps going towards Chamangul.
The Mir said, look how was the son of Dustik ignoring us and didn’t greet. Suddenly, uncle Silum (of Gulmit) jumped, ran behind him, caught and hit him. He was then arrested and restrained him inside the telephone room of the Mir. This case I have witnessed myself when he was trapped because he didn’t greet the Mir. At that time, the elders became emotional and I observed it myself and it’s not something I’ve heard from someone.
FAB: How did you feel about this situation at that time?
YK: Well, I couldn’t understand about such matters. There was the only thing and that was to get education. The people would say contextually that there had come up a registration. I naively thought maybe it’s about that register where at school our names were enrolled, it may be that type of register. I understood later that they (anti Mir people) wrote letters and sent them as registered mail. We had such thoughts at that time. They might have written political letters to the people and registered them officially. These accounts I remember. Besides, I had also heard that Sultan Madad or Ghulam Muhammad of Passu was also arrested and imprisoned in central Hunza. I however am not clear about them.
FAB: Well, if you keep that situation before yourself, the Karakoram Highway (KKH) was also opened, and you yourself traveled on it at that time, and if you see the changes coming in the society, what do you think in which field more rapid changes you find? Please, compare this time (post-Mirdom period with the Mirdom period)? In addition, kindly also tell us that when you’ve settled in America, from that time till today, in your own life, what type of feelings do you have? Would appreciate to elaborate it.
YK: You can understand now the situations of the past when I was at Ghulkin that I shared with you in addition to the laboring I did. Interesting to note that when an airplane or helicopter would come to our area, we would think it as a bird whether and say it’s halal or haram (lawful or unlawful to eat as per Islamic law. This notion has been put in such manner by the people of Shimshal and it had remained a funny example. We would thus wonder to see an airplane or a helicopter whether it was halal or haram. That was a time of ignorance. When the soup was being cooked at home or when we would drink it but hear the voice of the airplane/helicopter, we would leave the food on the spot and run out of the houses to see it.
Incredibly, the time then also came that we worked/served the airplane as an employee in Pakistan International Airlines (PIA) Company. PIA was thus a source of emigration for us to leave the country. After emigration, we began to live overseas. we have thus got the citizenship of the United States of America. Well, it’s other theme, anyway.
FAB: Please continue on the theme as you could see such type of change within your own life.
YK: The change thus began from there onward. The laboring we would do in our area by carrying 20 kilograms of weight, perhaps I was 15 years old at that time, and transported it from the mountain to the village and from the village to the barren-land of Passu village: it was so critical as it would thus become evening carrying the load on our back. In two days, we would earn only one and a half Pakistani rupees. At present, there is no value of one and a half rupee but at that time, it had very high value as we would buy eight eggs on one rupee and at present for eight rupees we buy one egg. This is the difference when we compare the changes of the past with the present.
To add more, I may say we reached up to and settled in the United States but in absence of knowledge we are compelled to do many things we wish. When we talk about the experience of our lives, we can express ourselves around the subject matters but due to absence of education we cannot do anything, as education is so compulsory. We have not advanced ideally, though, we have strengthened ourselves domestically, at international scale we don’t have any leader at religious as well as political level.
FAB: You’ve settled all your children in the United States, what do you think about their marriage preferences? In the context of our Wakhi culture, there has come up a change that our people have emigrated from Pakistan, let’s suppose, your children prefer that they would get married there in the United States (out of the community), what would be your thoughts or reactions?
YK: no, I think wherever a human is born, the place he misses at any cost. For example, I myself, and my children are also on the same track, that if twenty-four hours we are in America, for twenty-three hours our thoughts are connected within our motherland. Only one hour in our thoughts we may be in the United States and it’s because for the purpose of laboring here. What else then? Education in the United States is also so great. In America, if you did work hard, you could become a millionaire. If you struggled, you could become educated otherwise, you may become very poor. But, regarding my children, I trust they are rooted within their culture and will remain in it.
FAB: Do you the Wakhi families or Ismaili community members have interactions together there in the United States?
YK: Yes, we have enormous interactions. I’d say there is more interactions at communal level. The community members are so helpful, though in financial term, they cannot help that much. However, in line with advisory or counseling, they help facilitate a lot. In voluntary capacity, they also help the community members, though we are not that much in population, you could say next to nothing in a sense.
FAB: Where are you settled there?
YK: We are settled in New York. Well, I’d like to say that those who contributes in social work/voluntary capacity and took part in every task enthusiastically, they must not consider it as a humiliation for themselves. They should compete with the time and for leadership. Second, for the leadership, honesty is so imperative. If one contributed to it with a dedication and purity, he or she won’t fail.
FAB: One thing I forgot regarding your children. You shared your thoughts about the marriages but what’s the situation with the language?
YK: they try to speak our language. First, it was so when they reached in the new environment, they had to improve their English language within that environment. We have been trying to communicate with them in Wakhi so they should not forget their mother tongue. Otherwise, our identity will be lost. They thus speak Wakhi.
FAB: What about other families settled there? Does each one of them speak with their children in Wakhi? How many Wakhi families are there in New York?
YK: They include my family, Babar Shah of Sisuni and his family/children, Amir Ali of Passu with his family and Barkat has also half of his family shifted there, and half of them have to be come. In New York State, we are this much Wakhi families from Gojal.in addition, there are also families in Atlanta, California (such as Sirajuddin), Florida (such as Shaghul and his family) and the like.
FAB: Could we say you have telephonic interactions together (with those living in other states)?
YK: Yes, we do have contact with each other, wherever they live.
FAB: What final message would you like to give?
YK: Finally, I’d like to say that whatsoever work you do, that should be carried out with dedication, and honesty, whether it’s in the political field or religious. Whether it’s within the fraternity or at village level. Whatsoever you think, do it with honesty so you’ll earn a good name and also perform like an ambassador of the Imam.
FAB: So, kind of you, indeed. Thanks a lot.
YK: Thanks so much.

Acknowledgement
My special and deep gratitude to Mr. Yahya Khan who was on a visit to Pakistan in 2009 and we got an opportunity to meet at my brother; Amin Beg’s house, at Gilgit. It was thus this time he gave his consent and showed his interest to share some of his life experiences with me.
I’m grateful to Mazdak Jibran Beg for the ever help and facilitation with regard to editing the videos for Eagles World and maintaining the channel in addition to proof reading of the typos of the English translation.

By Fazal Amin Beg

Whenever and wherever injustice prevails at individual, collective or societal level, violation of rights could be testified and evidenced in the respective cultural communities across the globe. Resultantly, forces of resistance could be seen at various fronts either to counter the prevailing situation or come in competition or collaboration on the subject matters. Somewhere, demonstration and protests could be observed and at other places revolts or revolutions may emerge. Such notions could be found prominent, at least, in the context of erstwhile Hunza State, which is today a very important and strategic district of Gilgit-Baltistan Region in the northern Pakistan.
This small contribution therefore offers to its readers a historic revolt of October 1940 against the then ruler Mir Ghazan Khan, when a significant number of Wakhi community comprised on 132 people from more than ten villages strongly protested in the court of the ruler at Gulmit (the winter capital of the former Hunza State). The demonstrators opposed the injustices in line with heavy taxes, forced laboring, exploitation of weak and women, and the like.
The revolt was planned initially by the leaders and elders of the four villages of Gulmit, Ghulkin, Sisuni and Passu to put up the genuine demands before the then ruler. In case, he didn’t accept their demands, they then decided to inform the British Political Agent in Gilgit and then leave their homeland and enter in China. Consequently, they planned to invite and bring the Bolshpits that is the Bolsheviks of the socialists in the former Hunza State. This was shared with me by one of the front leaders; late Muhammad Bati Khan son of Muhammad Adab Khan in July 2000 (20 years ago).
However, the activists and front fighters complained that the leaders and elders of Gulmit and Ghulkin were with them in the planning phase but during the implementation time, leaders of both the villages didn’t support them and proved themselves like the American policy makers by pushing people and leaders of other villages in the fighting arena.
The fighting started in the courtyard of the Mir, Ghazan Khan II, and after a great hustle bustle and fighting of the agitators with the security guards, the demonstrators turned it into a revolt movement under the leadership of late Arbob Adab Khan Son of Ali Parast son of Abdullah Khan son of Mir Shah Silum Khan. Here you could observe that the main leader of the revolt movement is one of the strong members of the ruling family of the Hunza State itself. It was Arbob Muhammad Adab Khan of Passu who along with his sons (Muhammad Bati Khan and Muhammad Sayyab Khan) championed to lead the revolt fearlessly with the great support of his closest friends, relatives, supporters and followers from different villages of upper Hunza mainly the Wakhi community members.
Late Muhammad Sayyab Khan son of Adab Khan (a literate person of his time, a deep planner, brave and strong gentleman) was arrested by the security forces in Gulmit and rest of the agitators moved towards the north from Gulmit. They gathered the people from Hussani onward up to Sost and reached Misgar valley (which borders with Afghanistan and China and is about at a distance of a hundred kilometers from Gulmit) and there was the telegraph office served by the British servants at the borderland. The leaders of the coup d’eta thus sent a telegraph to the British Political Agent in Gilgit, conveyed their genuine concerns and demands. They warned if their demands were not met, they would enter China as they had reached at the borderland.
A serious political crisis had emerged in Hunza and what could be done in such critical situation? The Mir, his Wazir and advisors were so concerned and they became proactive to engage their British lords in one way or the other. Otherwise, any worst scenario could be anticipated on the political landscape of the Hunza State.
The Political Agent of the British Government of India at Gilgit thus intervened and consoled the demonstrators to a greater extent as he himself was also so much concerned if the demonstrators entered China and in the aftermath they lead the socialist model of governance in the Hunza State, that’d be a shame and prove the inefficient rule of him in the region. The British representative/officer from Gilgit thus reached Gulmit (140 kilometers away) to mediate the conflict.
In brief, finally, the demonstrators return from Misgar valley down to Gulmit. The levied taxes were waved off to a significant level and the family benefits to Arbob Muhammad Adab Khan and his family was accepted.
I was fortunate and privileged to meet some of the front fighters of the revolt movement who were alive in 2000 that included Muhammad Bati Khan, Muhammad Hayat and Baimal Khan and got their interviews with me. Besides, I also interviewed late Abul Hassan Khan son of Muhammad Adab Khan and the eyewitnesses of the revolt movement from Passu who didn’t take part in the movement and they included late Spicher and Khalifa Tairan Ali of Passu.
Moreover, I also interviewed and discussed the subject matter at length with many elderly respondents from Gulmit, Ghulkin, Hussani and other villages, too. The series of discussions paved the wave for me to go more and more in depth in the revolt of October 1940.
It was thus in this connection again that I had interviewed late Rai Ghulamuddin Khan son of Muhammad Sayyab Khan on July 16, 2009 when his father was so deeply immersed and involved in the movement along with other fellows under the leadership of his grandfather Muhammad Adab Khan.
Rai Ghulamuddin Khan was a well-known, selfless and unmatched community leader of Hunza valley who served the mountain communities of the region as a dedicated volunteer for over 50 years in line with educational development, health, arbitration and reconciliation, cultural preservation and promotion, cross border trade and diplomacy with the neighboring China, rural development and the like.
Although, during the revolt time (natively termed as a revolution), Rai Ghulamuddin Khan was not yet born, he has spent a time of his childhood with his prideful paternal grandfather Muhammad Adab Khan. His late father Muhammad Sayyab Khan had passed away when he was very young but he was so closed to both of his paternal uncles (Muhammad Bati Khan and Abul Hassan Khan) and with the elders of different villages, more particularly supporters of his grandfather’s political mission.
Without taking more time, let me open here the interview in video form and the Wakhi transcription and English translation so to facilitate those who cannot understand Wakhi should get access to the historic event. Click on the following link to watch his impressive interview (July 16, 2009) that was published on the Eagles World Channel:
https://www.youtube.com/watch?v=zd9ZEPoG5mg
Interview of late Rai Ghulamuddin Khan on the landmark revolt led by his paternal grandfather, Muhammad Adab Khan, follows here as under.

FAB: Julayi-e dhas shadh torik woz bu hazor et naw.wudhgen drem, z̃hũ bechi ki kkum drem tey, z̃hũ bech Ghũlomuddin woz z̃hũ voch da’n qiti. Yaven yi chandi interview dũrzen, woz khususan z̃hũ beechen, kumdi ki yi ghafch ahm woz azim shakhsiyat wũrek̃hk mukhtalif hawola’er, mukhtalif tajarbayi yo’r. sak hacem en yi chandi qisa dũrzen, yem wakht-e nazokat be tayin caren k̃he. Saker awalgini mihrboni ki carit ey bech k̃he yem ki saker k̃hanit, k̃hũ khondon-e hawola’er saker z̃aq k̃hanit k̃he yan ca’n tra pũrũt c̃hawen, cẽ k̃hũ nung en k̃he…
FAB: It’s 16th of July, 2009. We are going to interview my maternal uncle Ghulamuddin as my aunty (Nikab Sultana), is also with him and they are here with us. More particularly, will discuss with my uncle, who is a great gentleman and has a great personality in different contexts. He has a diverse experience. We’ll therefore try to get some of his thoughts by keeping in view the sensitivity of the time (before us). First and foremost, if you would be kind enough to inform us about your family and then will move ahead, about your family by beginning with your name.
RGDK: Ghũlomuddini z̃hũ nung. Yemi z̃hũ nan-e pup-e nung. Baqi chũvetkem wuz Passu. Z̃hũ tat-e nungi Muhammad Sayob khon.Yowi Muhammad Odob Khon-e petr. Spo rishta’es̃h res̃ht dẽ Abdulloh Khon’nes̃h wost. To tat-e gna en. Nan-e genan en dẽ Gũlmit. Wuzem be wezg k̃he dẽ Gũlmitem setel (obod) vitk. Z̃hũ nan-e inheritenser (virsa’er) zimin gũtetu. To ska skẽ k̃hũ pup-e khunem wuz. Yaven yi dheg̃hd tu.
My name is Ghulamuddin and it’s the name of my mother’s grandfather. I was born in Passu and my father’s name is Muhammad Sayab Khan. my father was son of Arbob Muhammad Adob Khon. Our family line is connected with Abdullah Khan (son of Mir shah Silum Khan). my mother’s family is in Gulmit. The land and properties my mother got in inheritance as she was the only daughter (rather child) of her parents.
Yaven yi zharzh peter tu, Ghazan Khon-e peter Ayash Khon. Karnel Ayash Khone wapas woz ya zamin e, yow’ri yo k̃hetu z̃hũ pupe. Yow-e wopas z̃hũ naner ya dhet. Yowe tuy ne kert k̃he yani ya zamin e ce z̃hũ naner dhet. Yan yo ma’r hawola vite.

My maternal grandparents had a foster son named Ayash Khan son of Mir Ghazan Khan. although, my grandparents had given the lands and properties to their foster son Colonel Ayash Khan but he handed over the inherited lands and properties to my mother as he was not. Married. The properties were thus handed over to me (in heir).
Jamol Khon be ghafch chiz kert, k̃hati ki ye Ghũlomudini ceyi k̃hat dẽ maraka, ma’ri ya chiz-e rangi k̃hat Shoh Ghazanfar-e rang. Yow-e rang i ma’r khus̃hi k̃hat. Wuzem khũshi k̃hat ki z̃hũ vũrũt-e dhast ya zamin tu, sak’ri ya dhetu, magam yowi woz wopas en kert sake.k̃haten ki yow’ni yi peter tey, ya peterer ki wost. Yem tu spo khondon-e chiz (pas manzar). Z̃hũ nanen vũrũt ne tu, ya virken tu, ow-e vũrũt ghafch jald jahon yit, ya wuch vitu. Yow-e nung be Ghũlomuddin tu.
Mir Jamal Khan (last ruler of Hunza) while expressing his satisfactions among the court gathering in Gulmit said that he was too happy for the handing over of the properties and lands to my mother. He said that Ghulamuddin was like his elder son Shah Ghazanfar alli Khan to him. He said: “Col ayash Khan while sharing his ideas and thoughts with me regarding the lands and properties, I also supported his views that my sister (Shafa’at Begum) has a son and should heir the properties.” This was a background of my family. My mother had no brother. He had a brother, whose name was also Ghulamuddin but he passed away in his young age.
Baqi taten, tru vũrũtev yasht tu. Lup-e nung Muhammad Bati tu, Ashraf Khon-e tat. Ca’n z̃aq z̃hũ tat:ca’nem wuz peter yowi tem Mad Sakhi Kũtor’v-e khun, Muhammad Abbos-e khun.ca’n cebasi z̃hũ mulungej k̃hũ Bibi Husni, yowi Buduley’v-e khun, Zafar Tawalloh pup-e per-e dhasti.ca’ni woz Sajit-e dhasti yi dheg̃hdi, Koghaz Bigimi yow-e nung. Yashtev be Buduley, Gũlmit’nev yasht. Bu k̃hũyev dẽ Gũlmit, yi k̃hũyi ce yowi Passu.
My father had two brothers. The elder uncle was Muhammad Bati (father of Ashraf Khan. then follows my father, from whom I’m his only son. Sister Bibi Anjeer is his elder daughter, who is married in the family of Sakhi family of Passu and is wife of Muhammad Abbas. Then is sister Bibi Husni, who is married in the buduley family of Gulmit and is wife of Zafarullah Beg son of Attaullah Beg. Then my third sister, Kaghaz Begum is married in the family of Budul and is wife of Sajjid Khan. Two sisters are in Gulmit and one at Passu. [N.B.: the second brother of Muhammad Sayyab Khan was Abul Hassan Beg, popularly known as Shangũl, having four sons and two daughters].
FAB: Sav-e tat-e tat-e nung?yow be yi ahm shakhisyat wũrek̃hes̃h k̃hanen dẽ torikh.
FAB: What is the name of your father’s father? He is also said to have remained so prominent in history.
RGDK: Yow-e nungi Muhammad Adob Khon.
His name was Muhammad Adab Khan.
FAB: Yow-e hawola’er chiz qisa k̃hak-e zoq carit a?
FAB: Would you like to say something about him?
RGDK: Yow-e wakhtem wuz ghafch z̃aqlay tu. Yow-e tayin k̃haker ghafch charming personality (pur kashish shakhsiyat) tu. Tu bowar car ki wudhg batk en maz̃he yow-e shakhsiyat (personality) rang khalg kuy ne winetk.
During his time, I was so small. he was highly attractive man and had a charming personality. Believe me, so far, I haven’t seen anyone having personality of my paternal grandfather.
FAB: Yodet z̃aq tey a yo’r?
FAB: Do you rmember him a bit?
RGDK: Yodem ya’r. Wuzem da’n nemenjd be bet, z̃hũ k̃hũy’v-e tuy ce vite: z̃hũ lup k̃hũy en woz z̃hũ mulungej k̃hũyen dẽ yi ror vitu. Yanem da majlis nemenjde. Yas̃h ki da majlis nemenjde, ki gezdis̃h nimenj’ner, sanata’es̃h (jirjimes̃h) vite niya. Yi khos soz yowen tu, Abdulloh Khon-e soz’ves̃h k̃hat, hask’es̃h nemenjde.wuz yo’r yod tey.
I remember when I was a child and danced with him on the occasion of my sister’s wedding. The marriages of my elder and middle sisters took place on the same day. he then danced in the gathering. When my grandfather would begin dancing, the audience would keep a silence. He had a special music melody called as the music of Abdullah Khan and he would dance on this music.
Baqi, dẽ Miron’ven yow-e ta’luqot ghafch baf ne wũrek̃hk, chize ki Bapo Abdulloh Khonev shitu. Haca dẽstan, z̃hũ tat-e gnan’n dam en tumer taluqot ne tu. Wezde k̃he z̃hũ nan Ghazan Khon Mir-e peter-e zharzh k̃hũy tu, sletuyi z̃hũ nana (pup)-e yow k̃he, hacet waja’en wezde k̃he z̃aq ya rishta dam en vite.warna z̃hũ pup Adobe sakht qisam-e inqilob wũzmetu, 1941 z̃hũ khiyoler.
Moreover, my grandfather had relatively no good terms with the Mir’s family because my great, great grandfather Abdullah Khan was assassinated by them. For this reason, my father was also not in good term with them. At such a juncture of period, that my maternal grandparents had raised Colonel Ayash Khan, the youngest son of Mir Ghazan Khan. thus relatively a relationship was restored to an extent. Otherwise, my grandfather Muhammad Adab Khan had initiated for a strong revolution against the rulers and the system perhaps in 1941.

FAB: 1940..
FAB: Well, it was in 1940. ..
RGDK: Mũmkin’ni ti s̃hik̃h 1941 hũmũyd, lekin da qoghazi 1941, ma’res̃h sũdhũyd. Maz̃h ta’r k̃hẽnetu ki Ashraf s̃hik̃h rec̃h, kum telegrami ki cem en ya political agente diyetk, Muhammad Adob’ri …
It’s possible with you it may be 1940 but in the documents it’s 1941, I think. I had told you to go to Ashraf and see the telegram that was sent to my paternal grandfather at that time.

FAB: Hmm, yow-e mutobiqi nek 1940.
FAB: Yes, according to those documents, it’s 1940.
RGDK: 1940 a? Bas yemep hũmũyd. To yow sakht yi inqilob tu.
Is it 940? Well, it could be correct then. It was a serious revolution.
FAB: hayowen chiz waja tu ey bech? Yow-e hawola’er ki k̃han.
FAB: Uncle, what were the reasons of that revolt if you could kindly inform us?
RGDK: Yowi z̃ereng ki awal yav-e az̃i k̃hat ki Virchik’v-e bartari me weres̃ht. Gojal-e khalgisht Gojal k̃hũ lupig̃h caren, akobirig̃h caren,lup wocen, ya tu.
there was a point/ reason that they (our leaders) were not in favor of Burushoes dominance and superiority on Gojal and the respective people. there has been a standpoint that the people from Gojal should have their sphere of influence on their own area.
Nane Jamshid Khone, Mir Jamol Khon-e mulungej vũrũt, tuy vite. Ta’nev (gojal en) tuychiyisht wezde. Yow-e tuy vitu da chiz en, Bapo Nafis-e dheg̃hd en. Yowi ki ret wezde k̃he Virchik vũrũtisht z̃ereng ki khalges̃h dominant caren niya. Yan yavev nazarandoz kert, ghafch mũtabarig̃h k̃hak. K̃hẽnakeryav-e k̃hat ki s̃honi e sak siletk, dheg̃hdki spocen, tem en (Gojal en). Tuy da Karimabod vite, to saker akobirig̃h chizer ney? Saker yan lupig̃h chizer ney? Lup in’omotisht saker chizer ney? Bas haska yi baneyev kert k̃he , damev pũzũv ya be ni yaver shak reg̃hde.
There was the marriage of uncle Prince Jamsheed Khan with daughter of Nafees Khan of khudabad, the brides’ party member, were more from the Burushoes. Our people said that the bridegroom was raised by our people from Gojal and likewise the bride was also from gojal, so why shouldn’t there be prominence and rewards to the people of Gojal? so, this might have been one of the factors for Burushoes being dominant upon the area and the people. In their heart, they might have felt it, too.
Da’n yav-e k̃hat ki skẽ saki ashar mẽ ashar ghafch. Center en yemishtes̃h wezin k̃he bapes̃h sak randen. Center en yemishtes̃h wezin ro yit-e wakhter. Dẽ Mir’neves̃h rost ki 15, 20, 30 akobirisht rost ki wezdives̃h k̃hat. Yav-e k̃hat ki to’ri tem chiz khatra? Tu weze, ba sar-e chashm. Hayemev tumer wũzũm k̃he tumer yemver yũwũven cẽ saken yund k̃he.hayem ney. To ya be yi waja tu.
They have then said that there were forced laboring and payment of taxes on them. Our people would justify that the taxes were paid hugely by the people of Gojal and the people in his entourage from Central Hunza appear during the time of consumption and seizure of the revenues. Along with the Mir, between 15, 20 and 30 persons would visit Gojal). they (leaders of Gojal) would argue with the Mir: “When you yourself come to our area, there is no objection at all but when you gather the crow of people officially with yourself how to feed them and it must not be so ahead.” This was also one of the reasons.
Z̃hũ Bapo ce reg̃hde ta, Bapo Ali Parast,yow tu Miron’ven, dẽ Karimabod chũvetu. Yow-e nan ce tu, yow tu common family en (om khondon). Lekin ya dret chũvetu k̃he ta ki reg̃hde k̃he yav-e aska jay ya nik̃hit k̃he haya wakht Miron’v-e k̃hat ki tu saker bap be rand, ashar be car. To ya wir tu. Yow didig̃hd ki nives̃h ki chiz k̃hanem ya’s̃h kũs̃hũyen ney,yowe k̃hat be bet.
My great grandfather Ali Parast Khan was from the family of the Mirs (son of Abdulah Khan (son of Mir Silum Khan III ) who was born at Baltit, was sent to settle at Pasu by the then Mir, as his (Ali Parast’s) mother was from a common family. He was given the land and properties of his maternal grandfather and was demanded by the Mir to pay the taxes to him and also carry out the forced laboring. My grandfather was alone in terms of his kinship and paternal family. He observed that his resistance was proving ineffective at that time, though he demanded on the subject matter.
Ce wakht ki ya petrisht niyes̃hte, tru peter mes̃h ya k̃hat, yowe k̃hat Ghazan Khoner ki z̃i me go, tu maz̃he mustasna car, wuzem family-e khalg. Family en ki chiz facilitiyisht tey, yav e ma’r rand. Jayi z̃hũ nan-e tat gẽnan en tey, likin yem tu me z̃ereng go. K̃hẽnaker, yow yan k̃hat ki yan tirmor, yan bahorer, yan tirmo’er. Ya merte k̃he Ghazan Khon skẽ takht niyeneyandi ya dra chiz vite.
When the three sons of him grew up, he (Muhammad Adob Khon) demanded from the Mir to exempt him from the taxes and forced laboring for being his family member. In addition, the Mir should confer upon him the facilities his family’s avail. He further said that the land and properties were available to him from his father’s mother’s family but the Mir should not do so as he had been imposing the taxes on him. The Mir, Nazim Khan, played tactics by saying that he would consider his submission in spring, in summer and in autum. In such manner of daily tactics, the years passed on and finally Nazim Khan died and his son Ghazan Khan ascended to the throne and during Ghazan Khan’s period, my grandfather along with his sons revolted against the Mir.
Yan ghafch z̃ereng awomilisht tu. Maslan,Gũlmit’ves̃h wezdinyes̃h k̃hanen k̃hũynanisht nũz̃dũn k̃haker. Nane Shoh Khon-e jayisht ce, Bodũr Khon-e jayisht ce, yemishtev Mir-e jayisht tu na. Hayet’v-e nũz̃hdũn k̃hak’rves̃h wezdiyes̃h k̃hanan (asharer).
There were also other factors too. It is being stated that in Gulmit, for instance, the lands today belonging to Shah Khan and Bahadur Khan, women from the surrounding villages from Passu, Hussaini, Ghulkin, Gulmit and S̃his̃hkat, would do forced laboring by weeding the farmlands of the Mir as today you could see those lands in ownership of uncle Shah Khan and Bahadur Khan.
FAB: Kuy k̃hũynanisht ey bech?
FAB: Who were those women, uncle?
RGDK: Passu-e k̃hũynanisht,Sisuni en, Ghulkin en, Gũlmit en. Yemi z̃ũlm. K̃hẽnaker yav-e ne kẽs̃hen.
The women from Passu, Hussani, Ghulkin and Gulmit. When the appeal was submitted to the Mir that It was injustice, the appeal was not heard.
Niv Passu et Gũlmit et Ghulkin et Sisuniye fesla kert ki sak hadem hũkũmat ne halen. Sak yemer warning randen, yem saker ri’oyat cart yowe yan yo ne man (qabũl) kert. Ta’ev Mir-e khalgisht wezde, Mir-e Salomer, ghafch chizishtev vitk. Yemi z̃ereng yi tanta, bu tanta’er woc’n-e chiz nast rost qisa. Yow wezde dra Gũlmit k̃hẽnaker , Gũlmitikisht woz far g̃hirde.

Now, the leaders of Passu, Gulmit, Ghulkin and Hussani decided to warn the Mir that the people of the area would not live under his rule until he comes up with concession for them. But the Mir didn’t accept their demands. The leaders of Gojal have thus come to pay their respects to the mir. Well, honestly speaking, it’s not a discussion of a couple of hours only. When the Mir reached Gulmit, the elders of Gulmit changed their minds.

FAB: Acha, dẽ misev dam’v en qiti tu…, Ghulkinisht bet?
FAB: Alright,earlier they were with the revolutionaries … also the elders of Ghulkin?
RGDK: Yan, Gũlmitikisht, Ghulkinisht be dam’v en qiti tu.Sisunikisht be ada far g̃hirde k̃he yanev cet en reg̃hde.
RGDK Yes, of Gulmit and the elders of Ghulkin were also with them in not joining the revolt. The people of Sisuni also changed their mind and they left from there.
Z̃hũ tatev da maraka giriftor kert.z̃hũ pup-e ce di ya barmari s̃hiket k̃he, yashtev ghafch zurowar dhayisht tu, ghafch zurowar.
My father was arrested while my grandfather grounded the gate and left the venue of the courtyard (kũcha).they were so powerful people, so powerful.
Z̃hũ lup beches̃h qisa kert. Ra past shawaran en wezdi k̃hat ki z̃hũ tati nast. “Saker malũm ne viti k̃hat da halaghual en. Badigard (bodyguard) trẽ cẽbas. Gũlmit-e z̃aq khalgishtes̃h k̃hanen ki ye z̃i me wocit. K̃hẽnaker et di drũm dra’er chiz gok̃hites̃h k̃hand, badigard’ven chukt k̃he s haret n wezde k̃he kumd z̃i k̃hat ki ney Siyob Khoner ki yow ne wezg. Yowev ta wũdretk. K̃hẽnaker et z̃hũ pupe ya yash pishowed,. Pẽshowd k̃he yasht kũ pisheti. k̃hat.
My elder uncle (late Muhammad Bati Khan) would share the story with me and narrated that When they reached at the Past Shawaran (lower polo ground of Gulmit), someone noticed that my father (Muhammad Sayab Khan) was not with them and there was a chaotic situation as the security guards of the Mir were following to arrest us, while on the other, some people from Gulmit would try to counsel /motivate us not to be stubborn. We would beat the security guards severely even taking out the plants from the nearby fields. Someone noticed among our group that sayab Khan was not with us, my grandfather returned and directed his horse towards the courtyard again and all the his supporters followed him.”
Det Izat-e khun s̃hik̃hen wezdi et maz̃he z̃i k̃hat ki: “Ye tat, niven cam’ve dhasst en niyes̃hk. Dũboral en ki reg̃hde, z̃hũ vũrũt to band vite, sakep woz cumer khalgev band caren? Niv qarib ne wocen. Yowe z̃i yash pishowdi k̃hat, cereng pẽ gap vite, ki ney z̃i sar bẽ zoy tu’s̃h k̃hand.”
When we reached near the house of Izat (opposite Marco Polo Inn today), I suggested my father by saying Father! Now we are out of the reach of their arrest and if we did go again to the court area, many of us will be arrested, although they have arrested my brother Sayab Khan. we must not therefore go near them. Unusually, he heard me, changed his mind and directed towards the way forward.”
Z̃iyi k̃hates̃h k̃hand ki lecere ey, ya wakht Shambar gha mshũr tu’s̃h k̃hand da iloqa, “Shambari z̃hũ peter, yowes̃h kuy cereng gok̃ht? Yow ki jeler be reg̃hde, drayi be ya mast dhay, yow tra bar be ki niyes̃hte, kuyes̃h yow cereng gok̃ht?ghazan Khones̃h cereng gok̃ht? K̃he yan pisheti k̃hat.yanev reg̃hde z̃ereng diyor diyorev, regk̃hkev ta.” A
He (Muhammad Adob Khon) said to the people (his followers) that my son is like Schomberg(who was well-known for his physically strong stature in the area). He said: “My son is like the Schomberg and no one could harm him. Even if he is in the jail, he will remain drunk /inebriated. Even what could Ghazan Khan do to him?”
Ta Kheybar en ta’ev yav kũ nik̃hitk, kuy ki ne kimtetk, yavev chuketk, wũs̃hũkev yav dhetk, rek̃hk ta Qalandarchi. Qalandarchi’nev teligram diyetk ki dẽ sak en z̃ereng z̃̃ũlm-e sistemi, lihozao, sakes̃h yem mũlk-e leceren k̃he rec̃h’nes̃h.
From Khyber onward, they have asked the people to join the revolutionaries and when the men did not follow them, they have been scolded and beaten. When they have reached Misgar, from the telephone office, they have sent message of telegram that the Mir and his cronies have made injustice with them and suppressed their voices against their genuine rights and demands. Therefore, they were leaving out their homeland. These have been mentioned in the telegram).
FAB: Kuy’rev ko teligram diyek?
FAB: Who they have sent the telegram?
RGDK: Politikal Ajenter na (to Political Agent) dẽ Gilt. K̃hẽnak’ret cet’nev teligram diyetk et haya kopi (copy) niv da spo khun tey. Yowes̃h k̃hand ki ney damvenep insof wost,k̃hatep wezin.
To the Political Agent in Gilgit. They have sent the telegraph from there A copy of that is available with us in our home. the Political Agent has written that their genuine demands would be accepted.
FAB: Ha, Arbob Adob Khon, Mir famili et z̃erengi da tey.
FAB: Yeah, there has been mentioned Arbob Adob Khon, the Mir family, and the like.
RGDK: Sayisht z̃ereng goyit ki yaver yem kopi be randit, samjaya be carit (ram’v-e pũzũv be kat̃it) ki yasht me rec̃hen.
You do one thing (the Political agent has directed) the Telegraph office bearers to provide the copy of the message to the demonstrators and also make them understand that they should not leave the country.

FAB: Yashtev hata ce rek̃hk, kum’rev tak̃hk tiwetk?
FAB: Where did they wanted to go (out of the country)?
RGDK: Yashtev China tak̃hk tiwetk niya. China’v ska z̃in tak̃hk tiwetk niya. Ska Misgares̃h rec̃hen k̃he Mingtaka z̃in. Yavev yan ca’n pishwetk.
They wanted to go to China from there, as the route to enter China was through the Mintaka Pass in misgar valley. They have been returned from there.
FAB: Taqriban cumer wakht batk’nev ta wũrek̃hk? Kẽs̃heng qisa?
FAB: What have you heard that for how long they remained there (in Misgar)?
RGDK: Z̃hũ khiyoler dhasshadh rorev wũrek̃hk a.
I think they have spent 16 days there.
FAB: Dhasshadh ror?
FAB: Is it 16 days?
RGDK: Mukhtalif diyor’vev reg̃hk . da Misgarev rẽkh et Chipũrsanev rẽmetk. Chipũrsanen yashtev z̃hũ tat-e kazan (cousin).dra gha pawarful powerful dhay, Arbob Muhammad Aziz. Yowi yem Sisuni en Ali Gohar yav-e bech. Yave tra’n khalgev dez̃hg k̃he wezg. Yanev haz̃ereng vitk wozev rek̃hk ta. Yisarishtes̃h k̃hanen ki Mir Jamaol kHoni rek̃hk k̃he yavi pishũwetk.pishũwetk k̃he wũzmetk yanev woz kampromayzev (compromise) k̃hetk. Yem qisayishtev niv ..
They have gone to different villages (while starting from Gulmit) and have reached Misgar. When they were in Misgar,they have sent message to Chipursan valley as there were my father’s first cousins such as Arbob Muhammad Aziz who was a powerful man. He was uncle of Ali Gohar of Sisuni (Hussani). they have also reached Misgar and have gone back after discussion together. Some people say that Mir Muhammad Jamal Khan had gone to Misgar and have motivated the demonstrators to return. There has thus come up a compromise.These discussions ar now ….
FAB: Yan, bech Mamad Yot (Muhammad Hayot) be yem qisa kumd ki k̃hetk, da’es̃h be yem k̃hand ki pup Siyober ki yow ghafch z̃hũ garm khalg tuwes̃h k̃hand. Yowi dra yi qisa tey. Okhir bor yem tra yand nik̃hind k̃he yan trẽ jẽdha topik (topic) rec̃chen.Okhir ceyev wezg da Mir-e maraka, yav-e kum mutolibayisht (demandisht) ki tu, yashtev qabũl vitka?
FAB: Yes, uncle Muhammad Hayat also talks of it that he was closed to Muhammad Sayab Khan and how the situation was tackled at that time. Okay, let’s end this theme here and talk about the demands of the demonstrators if their demands were met after returning from Misgar?
RGDK: Yan, vitkev. Asal, yashtev wezg dẽ Khaybar, dra’er carem nẽ kẽmtetk. Ca’nev wezg dẽ Passu. Dẽ Passu’ev yan cum ror haletk, neyev kẽmtetk.haret en yan Nane Shaboz, Mir, yem Gũlmit-e akobironisht, yemishtev rek̃hk buytru loy k̃he yowev wũzmetk.
Yes, the demands of them have been met. When they have reached Khyber, they tactically didn’t move down towards Gulmit. Again, when they reached Passu, they didn’t go to Gulmit as part of their strategies. From Gulmit, reportedly Mir Jamal Khan (the crown prince), Shahbaz Khan and the elderly people have gone to Passu twice or thrice and convinced him to meet the Mir. My grandfather was thus influenced to be there.
Nag̃hdi, politikal ajent (political agent) tiwetk niya, hayow-e chizi rek̃hk, nokar, Virchik. Yowe k̃hẽnetk, yi chiz nung’ves̃h k̃hat ey, rũms̃hetkem, yowi rek̃hk nag̃hdi k̃he k̃hẽnetki ki : “Safes̃h z̃i k̃hand ki (AP ta rek̃hk tiwetk), yower z̃i k̃han ki, ya Shahzoda’er ki, ya rem me wizit. Wuz da Passu wezim k̃he insof be carem, yiloy yem Mir-e khilof dra yow-e favar (favor)carem.yetisht wo wezdis̃h k̃hand k̃he majbũrev gok̃ht. Gha majbũrev sak gok̃ht k̃he yanen wezdi’s̃h k̃hand.
At night, the Assistant Political Agent (AP) of Gilgit (who had reached Gulmit) has sent one of his Burusho officials (his name I’ve forgotten) towards my grandfather in Passu with the message that Muhammad Adab Khan should resist to go towards Gulmit (as the Mir was insistent in that respect) rather stay in his village. The AP will go himself to Passu and make justice regarding their demands and also favor Muhammad Adab Khan for his stances. But the Mir’s representatives have forced him to meet the Mir in Gulmit and my grandfather along with other people have thus reached Gulmit and met the Mir.
Dem shawaranen wezdi’s̃h k̃hand k̃he ya dhay tem Nane Shoh Khon-e bangola nast a, hacan niyes̃htis̃h k̃he cemtra reg̃hdi’s̃h k̃hand. Ya sak windes̃h k̃hand k̃he yan k̃hũ ruymuyi botes̃h k̃hand k̃he ca’n reg̃hdi’s̃h k̃hand.
When we (the revolutionary demonstrators) entered in the Gulmit polo ground, my uncle said, the AP came out of the bungalow of Shah Khan and his face showed discontentment that my grandfather did not complied with the message the AP had sent to him.
Dra’ev chireng da maraka k̃he yan z̃hũ pup Odobe k̃hẽnetk ki” Ye Ghazan Khon, yem yũrtem dez̃hd reg̃hdim ta. Tu’t yũrt ki k̃hater k̃haker tey a, ta’r hawola. Nastet a, pig̃ha’rep woz z̃ereng gok̃hen. Yanev z̃ereng bapmapisht …
When they have reached in the courtyard and Ghazan Khan was sitting there. My grandfather has said to him: “I took the public to Misgar and brought them back. If you like to retain the public for yourself, they are to you. If you do not respect the public, you’ll face such consequences again led by someone else.
fAB: Ya taxisht yan kam vitk a?
FAB: well, did the taxes were then reduced?

RGDK: Kofi kamev vitk, asharisht kam vitk.
Yes, to a considerable extent the taxes were reduced. The forced laboring also got decreased to a significant level.

AN: Hada dawroni dem Gũlmit kuy chiz tiwetk, akobirisht kuy tiwetk? Arbob et z̃ereng tayp (type) khalgisht?
AN: At that time, who were the elders and chief of Gulmit?
RGDK: Arbobi z̃hũ khiyoler bech La’l Big tiwetk a?
The Arbob (chief) was uncle La’l Baig, I think.
FAB: Pup La’l Big tiwetk a ney pup Gohar Hayot tiwetk? (
FAB: Was he grandpa La’l Beg or grandpa Gohar Hayat?

RGDK: Ney, yow ghal ne vitk tiwetk. Haz̃erengeves̃h chiz gok̃ht’ves̃h k̃hanen. Yi Gũlmit-e khalgisht tu ki da’ev hisa ne dez̃hg,Ghulkin’nev ne dez̃hg. Ghulkin en balki bech Himoyat Shoh rek̃hk hatra yem pup nishot yaven yi bech tiwetk, yower arbobig̃hi k̃hẽnetk Mir ya rẽmetk niya. Bech Spicher yav’ri libigig̃h dhetk, k̃hẽnetki sayisht dem’ en me wocit, khalgev trẽ k̃hat gok̃hit. Yav khalgev ne gũtek,k̃hatev neken vite.
No, my maternal grandfather Gohar Hayot was not appointed then the Chief at that time. The peoples from Gulmit and Ghulkin thus finally did not take part in the revolution. Uncle Himayat Shah of Ghulkin, sent by the Mir to Passu, have discussed with the Mahmud Kũtor, specifically to an uncle of Nishad and conferring him the position of Arbobig̃h (headman) while spicher was granted the position of levy for the purpose of breaking the unity of thee village community. He has thus directed these relatives that they should not take part in the revolutionary march towards China.

AN: Yet pup Nawruz yashtev yandi chiz ne tu a, akobir et Arbob et az̃ereng tayp en?
AN: Was grandpa Nawruz not on such type of social position as a notable or village chief?
RGDK: Ney ey, Nawruz coghdi .. , ghũlchin tu, ghafch cẽbas en vite. Pup Gũrgmol tu z̃hũ yoddorig̃her, yow be ma’r malũm nast ki ya wakhti yow ghũlchin tiwetk a ney.
No, Nawruz has never been on such positions. He was a ghũlchin, supervisor of the Mir’s granary store. Grandpa Gurgmol was the Gũlchin as I remember.
FAB: Ghũlchin chiz viti ye bech?
FAB: What does it mean by Ghulchin, uncle?
RGDK: Samjho yem faynans offissser (finance officer. Bapmap, zhawmaw jama k̃hak,kala’ev jama k̃hak…
Well, you could say he was like a finance officer. Ghũlchins task was to store taxes, grains and the like.

FAB: Acha, yem Maram chiz vite?
FAB: Okay, then what’s Maram? What was his task?
RGDK: Maram vite yani khos khalg. Yowi gher mahram a ney maram. K̃hũ dur-e qisa’es̃h ce yaver caren. Yow maram vite niya.
Maram was the closed person of the Mir with whom intimate discussions were made and he’d keep the secrecies.

FAB: Matlab, yow-e yarkes̃h chiz vite? TOR yem wakhtes̃h ce k̃hanen? Ya’ni Terms of Reference.
FAB: Well, what was his specific task as these days we use a term TOR (Terms of Reference)?
RGDK: Ney, yet woz z̃reng ki kuy’ri ki chiz taklif tey, kuy’ni ki chiz zũlm vitk. Yowes̃h woz reg̃hde k̃he k̃hates̃h ki ney sayisht Mirer yem k̃hanit, bũyat’rem wezg. (Asali z̃ereng ki wuzem ghafch taka vitk (was̃hk). Niyũdhes̃h be ne wost.)
Well, he would communicate the requests between the Mir and people visiting him. For instance, if someone faced any issue or injustice, he or she would go to the ruler and ask the Mahram to convey the appeal to the ruler. (Well, I’m actually exhausted now.)
FAB: Acha, bas borni.ti wakht ne dũrzen. Cẽbas en yan borni chiz go’n. Yem yi ahm topik tu, yowev kaver (cover) kert. Okhirer bor yem ki k̃hanit ki hata’nev ki wezde k̃he ti tatev yandi ta’n nik̃hitu a? Qaydev yow ce k̃hetu? Ney cereng vitu?

FAB: Okay, let’s then close it here. This was an important topic and you covered it. Finally, if you would kindly tell us that when the demonstrating revolutionaries returned from Misgar, was it then your father was released after imprisonment?
RGDK: Ney, ta’n wẽzayn en trẽ mis. Az̃i yower k̃hẽnetk ki dhir me rec̃h. Tẽ z̃hũ pup khun, dr’er woz z̃hũ bech Puyi yow-e khiserz na, hadar’er woz tra z̃hũ pup-e khuni (wezg.az̃i’v ya’r k̃henetk ki ta ta me rec̃h.
No, my late father (Muhammad Sayab Khan) was freed before the return of the demonstrators. He was asked not to go far away. His mobility was restricted not to move towards the north (Passu or towards Misgar).
FAB: Ska digar topikev dez̃hg, yem yi topik tu ki yem ahm chiz tu, save ska qisa kert. Okhirer payghomep rẽdhor zoq carit, mazid tow taklif ne randem.chiz payghomep rẽdor zoq carit, kuy be ki yem kẽs̃hen spo khalgeve.
FAB: Although, you have already talked about other topics and we would not like to bother you further. At the end, what messages would you like to give to those who will listen you (this video)?

RGDK: Kuy ki yem kes̃hen, yaver chiz k̃hanem. Kuy ki hadem hisa dez̃hg a, ya khalgisht taqriban merte ki wuz k̃hanem ki hacam’v en yem kanfarm (confirm) carit. Woz kuy maperisht ki tey.
My message to those who listen my voice are so that those who took part in the revolution have almost passed away, for which I should emphasize to confirm these stories from them. They are not alive to be asked and confirmed.
Chizi be ki tey taraqi, yow-e bũnyodhi ilm.sadakki baf, skulisht baf, digar chizisht . magam bũnoyodhi chizi ce ilmi. Ilmi rushani. Tem khunes̃h liman e ce winen, rushani-e waja’nes̃h winen niya. Ilmer zur caren. Mehnat caren. Siyosat be dishen, wakolat be dishen, digar yark’vep be dishen.koruborev be dishen. Lekin ilm-e k̃hũ zẽman’v-e yek̃hk caren.yow-e dẽstanes̃h yi jazba mes̃ en k̃hũ zẽman’v-e joyũvn wost. Z̃i skulem yow remet k̃hẽnakney. Fisem dhetk k̃hẽnaki kofi nast.
Whatsoever progress there may be, the foundation for it is knowledge. Therefore, the youth should move towards seeking knowledge particularly towards quality education and earn names in their respective fields. Knowledge is light. Today, if we see each other in this house, it’s because of the light. Our people should struggle towards learning knowledge. They should work hard. They would thus learn the politics. They would also learn advocacy. They would know doing other work. They would know business. but it’s important they must provide education to their children. For that purpose, it’s important to educate their children with an enthusiasm. It shouldn’t be so that we have sent the to the school. It’s not sufficient to maintain that I’ve paid the fees of my children.

Ghafch jazba mes̃h en,yav-e kirdor e develop k̃haki ghafch zarũri. Bagher kirdor en ilmi baf nast. Yezwudhgi z̃eng spo vũrũtisht ki peysa be yav dhast ghafch. Baf skul’res̃h be remin. Lekin ta k̃hũ khun ki yav kum tarbiyat ki tey k̃hẽnaker,yowi nast.maslan, ta’lim u tarbiyat. Az̃i ney niya ro ta’lim.yoy tarbiyat.da ta’lim’ni tarbiyat gha zarũri. Haya tarbiyates̃h tatnan cart. Haya tarbiyates̃h da ma’shira wost. Hayowi ghafch zarũri. Baqi agar ki ya tarbiyat ne vit k̃hẽnaker, yan kholi ta’lim k̃hanen, sayisht k̃hat tayin carit ki chizes̃h ya’r k̃hanen, sarkash sokht khalgishtes̃h paydo wocen.
With a true spirit, it’s imperative to develop their character. Without action, knowledge is not productive. Nowadays, we observe our people that they have ample money with them. They send their children to good schools as well but the training they provide to them in their house, it’s discouraging. For instance, education and training. It’s not so to say only education but also training. Along with education, training is so much important that training is provided by the parents. That training the children get from the society. It’s very important. Otherwise, the rebellious type of people emerges.

FAB: Hm, Mawlono Rumen yi misol ce tu ki: Iilm-e bi-amal, zambur-e bi-assal.
FAB: True, as Mawlana Rumi as said: Knowledge without action is like a bee without honey.”

RGDK: Hmm, hayowi.
Hmm, it’s so.

Acknowledgement
My sincere gratitude to my late maternal uncle Rai Ghulamuddin Khan for sparing little time for this important interview despite the fact he was in a constant ailement for many years due to failrue of both of his kidneys, sugar and hapatitis. He survived for many years minaly due to his strongest will power and then, of course, dialysis on machine.
I’m thankful to Afiyat nazar for facilitating me with regard to the videography of the interview and also am indebted to my nephew Mazdak Jibran Beg for the painful task of subtitling the English translation within the video.

By Fazal Amin Beg

Saifuddin Saif belongs to Ghulkin village of Hunza valley in Gilgit-Baltistan Region, Northern Pakistan. though, he is in his middle age, Saif has been contributing marvelously for more than two decades to his mother tongue, called Wakhi, in line with devotional and secular poetries. His poetries are prominent and dominant among all age groups, whether young or old, women or men.
Saifuddin Saif is one of the few Wakhi poets who knows and takes care of the genres in poetry.
It’s so interesting to note that Saifuddin is is formally trained in and has his masters in natural sciences (Chemistry on the one hand), another masters in business administration and having his deep experience in teaching and management, but his passion for poetry in Wakhi and Urdu is so deep and has made him so popular among the respective communities.his wonderful contributions to the concerned literatures are invaluable, indeed. For instance, in Wakhi, he is so careful in choosing the genuine words of the language and it creats a great taste in his poetries.
It was back in November 2013 when a Poetic session I (Fazal Amin Beg) had organized and managed in my personal capacity in my house at Gilgit (Zulfiqarabad).Dr. Beate Reinhold , a German linguist specialized and having her PhD in Wakhi language, was on a visit of Gilgit-baltistan region. Earlier than this, she had visited Pakistan in September-October 2011 when late Dr. Boghsho Lashkarbekov and three other Russian linguists had visited the region for an exchange and short field studies. Reinhold was at that time also in Gilgit.
However, it’s to be noted that this respective Wakhi poetic session was therefore dedicated to Beate Reinhold for the invaluable contribution she has made to Wakhi language in different context.therefore a team of very selective Wakhi poets and poetesses were available. The poets and poetesses included Ustad Asmatullah Mushfiq, Ahmad Riaz, Ali Qurban, Ahmad Jami Sakhi, Amanullah Aman, Lal Jahon, Laila Ghazi, Sultan Ahmad, Saifuddin Saif, Afiyat Nazar and I myself. A renowned Wakhi poet, Nazir Ahmad Bulbul , participated in the session live telephonically. Besides, Ustad Muhammad Aslam, a Wakhi religious scholar , was also a prominent guest in the session.
After writing them in Anglicized Wakhi script along with English translation, I’m now going to share two of his touching and romantic poetries, for the first time on my website here.hope the readers will enjoy them both of these poetries he had presented in the same poetic session in Gilgit.
The poetries Saifuddin saif had rcited seven years ago was published by the eagles World Channel now. It could be accessed by the readers on the following link:

those who cannot understand Wakhi can read the English translation of the poetries.
Dem T Yod-e Goz (In the Meadow of your Memory)
Cẽ Sayf Uddin Sayf en

Tag da ti yodbũdem nast, da ishq-e boghem ta net
Ye spreg̃h ta’r chiz gila, yem khoki tey k̃hat bẽghet
You never remember when I seeded you in the garden of love,
O flower! There is no complaint to you, the soil of the land is jealous in such a manner.

Yi merg-e toqa-e rang, teyem dem ti yod-e goz
S̃hum xẽmak en to oghoz, baydes̃h wizit sẽk remet
Like a male ibex, I’m in the meadow of your love,
From the dark evening to the dawn, the poetries get revealed in rumination.

Ne’m ta got ye z̃hũ nasib! Nivi dũnyo ma’r ashar
Ne’p sũmahem, ne’p gilahem, neyep k̃hanem yem et yet
I couldn’t get your company unfortunately, this world is now a hell for me,
I won’t search you out, I won’t complain and I won’t say this and that.

Sẽk ti hũsn-e tovem shov tu, ce jirjim tu z̃hũ dũnyo
Pũzũves̃h dik̃ht khew dem zindon, kuyet ko got maz̃het z̃het
I’m silent on the heat of your beauty, and my world was so in peace,
My heart cries in the prison, whom you’ve got and have thrown me away?

G̃harshot’rem rost dem dũnyo,ti hũsn-e ben dik̃ht tow cum batk
Dem safar cẽ g̃hudh’v en me wes̃h, dust et dũshmani yem shet
For an occasional meal I’m in this world, for how long you will be proud of your beauty,
Don’t be afraid of the thieves, foe and friend is the soil.

Ghalem be bẽr hes̃h ey jon, yiqũr didig̃h yod car
Tagep khabar ne wost Saif, shet-e shoposi ki get
I’m still in sense, o my beloved! Please remember me yet,
I won’t be alive, once I put on the quilt of the soil.  
Hũsnes̃h mirit ishqes̃h tag zẽlal ne wost
The beauty dies but the Love never shakes
Cẽ Sayfuddin Sayf en

Hũsnes̃h mirit ishqes̃h tag zẽlal ne wost
Hũsn-e diwona’es̃h shit k̃hat, oshiqes̃h badhjal ne wost
The beauty dies but the love never shakes,
A made behind beauty gets suicide but the lover never becomes ignorant.

Kuyes̃h ki kuy ne got k̃he sharobes̃h pit, taryokes̃h dik̃ht
Yemi hũsn-e bimorg̃h, dẽ ishqes̃h ze’ng kẽsal ne wost
If someone couldn’t get a beloved and began drinking wine or opted for opium,
That’s then a sickness of beauty, in love such things don’t emerge.

Ishq-e fũlofũses̃h wocen, car’nes̃h k̃hũ nafser sajda
Z̃eng ilmi tey kor-e bakhs̃h, da ki chiz amal ne wost
they become guru of love and begin prostrating before their wishes,
Curse on such kind of knowledge if there is no action around it.

Ishq-e khũshruy trẽ k̃hat kẽtaker rec̃hnes̃h pẽ Mũlo-e bar
Oshiq da Mawlo-e bar, ta baydes̃h yikal ne wost
For the sake of getting the beauty, they go behind the mullahs (expert of witchcraft),
A lover goes to the house of Lord and and don’t depend on a magic book.

Skẽ yũwes̃h k̃hũ marg-e winen, pig̃ha’ri woz kuy digar
Fanflũk dẽ ishqi nast, oshiqes̃h badal ne wost
On a person, they go to the extreme level , then change their mind the next day,
There is no lie in a love, a lover doesn’t change his/her mind.

Ishq-e dawogarev kũk̃ht, magam kuy pũzũvi ki badh
Sẽk jigarep zur dik̃ht, da khalges̃h chiz yal ne wost
All claim for being a lover but those who are bad,
Though, s/he will struggle by force, there may not be the required capacity.

Ishqi yi rakhnig̃h-e nung, oshiqes̃h skam-e tov pes̃ht
Dami ki kam ku’es̃h weres̃ht, serviches̃h gral ne wost
Love is the name of a fire,on its heat a lover gets cooked,
If there is less heat, it’ll remain uncooked as the holes of a pane cake don’t allow it to be so.

Pũtũn ũmres̃h tuz̃hen k̃he wũk̃hen mẽ dures̃h merin
Leyla et Majũn-e ishqes̃h pẽ yi nag̃hd matal ne wost
The entire life a person remains in hard pain, finally dies with seriousness,
The love of Layla and Majnun never gets changed in one night.

Ti pũzũv-e rabobsozi kuy ye Seyf, ghafch dardi dem
Baydes̃h trem kũs̃hũyn hazor, haryũwes̃h ghazal ne wost
Who is player of your heart’s string instrument Saif, deep pain is in it,
The songs are listened in thousands but each of them cannot be termed as Ghazal.