Biography of Late Dr. Boghshoh Lashkarbekov of Russian Academy of Sciences
By Fazal Amin Beg
BACKGROUND AND INTRODUCTION
Late Dr. Boghshoh Lashkarbekov and I were in contact for more than a decade through emails. When he planned to come to Gilgit-Baltistan Region (northern Pakistan) in autumn 2011 regarding the fieldwork on Wakhi language, he contacted me telephonically and through emails to send him and his three colleagues (Dr. Vladmir Ivanov, Dr. Layla Dodykhudoeva and Dr. Sofia Vinogradova ) invitation letter so that to get the Pakistani visa, I had at that time qualified my PhD coursework from Taxila Institute of Asian Civilization (TIAC), Quaid-e Azam University, Islamabad. It was thus a good opportunity to invite these scholars of Department of Linguistics, Russian Academy of Sciences, Moscow through an academic institution of Pakistan like the prestigious Quaid-e Azam University. Professor Dr. Muhammad Ashraf Khan, Director of TIAC, was too gracious and accepted my request and through him I invited these distinguished Russian scholars under the leadership of late Dr. Boghshoh and they arrived here in Islamabad on 30 September 2011 and I was coordinating and facilitating them during their trip on behalf of my institute.
From the day one, we began the fieldwork in Gilgit Center. The next day, we did go to Ishkoman valley among the Wakhi community and returned at night from Bilhandz village. On October 1, we had our meetings with the Vice Chancellor and Professors of Karakoram International University (KIU) and senior management team of the Aga Khan Rural Support Program (AKRSP), and some other people. On October 2, drove towards Hunza valley and had our stay in Baltit (the capital of the former Hunza State). On October 3, we drove and boated in the Attabad lake towards upper Hunza where the Wakhi community lives. We crossed the lake and reached at my hometown, Gulmit (the winter capital of the former Hunza State and the headquarters of upper Hunza called Gojal). They did their intensive fieldwork there and the next day we moved toward other Wakhi settlements like Hussani (natively known as Sisuni), Passu and Murkhun. Except for late Dr. Boghshoh, the three colleagues returned to Islamabad as they were in rush to fly for Moscow. Dr. Boghshoh and I did fieldwork for the rest of the days till October 14.
We couldn’t get time to share with each other our own life experiences and history that had evolved and reached to the current stage. However, during the time of seeing him off to Moscow, I availed half an hour’s time in the car (during the drive) to discuss and record his short biography (excluding his literary work and publications). In a sharp contrast to making this contribution as an individual case study, hereunder I am going to opt for and present his short biography in his own words in Wakhi in order to make it live and lively for the readers by using the Anglicized Wakhi orthography which he himself had developed and recommended for Wakhi language). This will provide the readers an insight that how his personality evolved with the course of time in addition to his academic, professional and voluntary pursuance.
LIFE HISTORY OF LATE DR. BOGHSHOH LASHKARBEKOV
Z̃hũ nung Boghsho, z̃hũ tat-e nung be Boghsho. Wuzem ba’d cẽ k̃hũ tat en cẽ k̃hũ nan en vitk dẽ sol 1948 dẽ Zẽgwend diyor, dẽ Wakhon-e Tojikiston. Marev yan z̃hũ tat-e nung kẽt̃etk. Z̃hũ fomili nung Lashkarbek. Ya wakht ki wuz cẽ k̃hũ nan en ce vitk, yet yan tu Nohiya (district).
My nane is Boghshoh and my father’s name is also Boghshoh. My father has passed away (when I was in the womb of my mother) and was born. After my birth in 1948 in Zegwend village of Tajik Wakhan, I was given my father’s name. my family name is Lashkarbek. When I was born, Wakhan was a district.
Saken cẽbũr vũrũt. Yav nung Sũfi, Rahmon Dod, Shirin Big woz wuz. Ya yi vũrũt z̃hũn boghi, ya z̃ẽqlay ce, cẽ digar tat en. Ca k̃hũ vũrũt’venem wuz z̃aqlay, cẽ maz̃h en yan woz yaw z̃ẽqlay. Amoy a vũrũt be dẽ saken . Spo nan yũw.
We are four brothers and sisters. My brothers’ names are Sufi, RahmonDod and Shirin Big. I am younger than my two brothers (as we have the same father and same mother). Father of Shirin Big, my younger brother, is separate but we have same mother (half brother called boghi in Wakhi); and he grew up with us.
Z̃hũnen cẽbũr zẽman. Z̃hũ lup peter nung Mulodod. Z̃hũn yi vũrũt tu yaw guzashta viti, yaw-e nungem karti k̃hũ peterer. Ba’d ca’n z̃hũ peter Zafar, ba’d can z̃hũ dheg̃hd Mehrangez. ba’d ca’n Farangez.Muwlodod k̃hũ universitet tiyor kertu. Dẽ Maskow yi universitet ki yaw nung Afto Transport. Nives̃h dẽ yi sharkat yark cart. Ba’d ca’n en Zafar-e universetet tiyor kerti dẽ Agra Injiniyering. Niv az̃i yarkes̃h cart, az ruy-e k̃hũ iqtisos ney, chizer ki yow s̃heg̃h (k̃hũ joyak) tiyor kerti. Ba’d ca’n Mehrangez wẽserd (k̃hũ joyak) tiyor kerti. Nives̃h dẽ yi Bonk-e Almoni yark cart az ruy-e k̃hũ ikhtisos dẽ iqtisod-e Bonki. Farangezjon z̃hun dẽ kilos-e haftum.woz dẽ maktab-e rasomi et dizayn (design) joyd sol-e siwum kertu trẽ chohori shikhestu. ) .
I have four children. My elder son’s name is Mavlodod (he is name of one of my elder brothers after his death). After him is my second son, Zafar. Then follows my daughter MehrAngez. and last is Farangez. After completing his education from Afto Transporat university, Mavlodod is working in a company. Zafar also finished his engineering education recently and is working, though not in his field of specialization. Likewise, Mehrangez also completed her education this year and works in a German Bank as she has studied and specialized in banking economics. while my younger daughter, Farangez Jon is in class 7. She studies in a Designing School.
Z̃hũ pẽrkhas̃h/jũmat-e nung Shoh Bibi. Wuz ya’r Shoh Sanam k̃hanem. Yow-e khondon cẽ Afghoniston en trem nag niyes̃hking. Dẽ bayn-e Tojikiston willoyat-e Qurghon Tippa tu yan niv ya’r Khatlon k̃hanen. Dra wodi-e bakhsh zindagi caren. Dra yi diyor yow-e nung Pomir. Ayawish niv dra tey nu sad hazor nafar. Pomiri aya diyor nung ki z̃hũ pẽrkhas̃h ca’n ce. Yet dẽ Pomir nast et dẽ bayn-e Tojikistoni.
The name of my spouse/wife is Shoh Bibi but I call her as ShohSanam. Her (paternal) family had migrated from Afghanistan (to Tajikistan). there is a place called Pomir in QurghonTippa (called now as Khatlon) in Tajikistan and my wife belongs to this place having 900 to 1,000 Pamiri individuals. It should be noted that this is not the Pamir of Badakhshan but rather is a small settlement in (Khatlon province of) Tajikistan. .
Ba’d ca’n en wuz reg̃hdim tra ayem sokht nivshaker. ,yamen ghawr kerti ki yow saker kamek khis̃hqom wocen. Yan z̃hũ rẽc̃hak ziyodter viti. Yanem khalg steti chilgaker. Az̃i maslihatem da nan en kerti k̃he yamen khalg steti Z̃hũ vũrũtish reg̃hdi chilgaker. Sakes̃h az̃i naql’nes̃h kert. Maz̃h yow khus̃h khetu.Yow be maz̃h khus̃h k̃hetu, agar khus̃h ne k̃hetu, qabũl ne k̃hetu.Wuzem 33 sol a tu, woz yaw tu 20 sola ki spo tuy ce vitu.
I used to go to Pamirski in order to carry out my fieldwork (linguistic interviews and recording). There I saw her (my wife) and she happened to be a relative of mine as well. I would thus go time and again to Pamirski (apparently for my fieldwork) as I had liked her. I therefore sent my proposal for conjugal partnership with her by sending my brothers for the purpose, although I had also talked to her mother and herself, too. So, our marriage is by our own choice. I was 33 and my wife was 20 during the time of our wedding. She was 13 years younger than me. It should be noted that she had also accepted me, otherwise it was not possible to have forced marriage engagement.
Yan’mes̃h reg̃hi, banay yem K̃hik-e zik nivishak z̃hũen tu. Yan’mes̃h yut dẽ k̃hat en yi lup tayp/magnentafun (tape-recorder). Ya wakhti tu yi muysafid, k̃hati: “Ayat ti somon kumer, ya yi s̃hũw, lup ce tu?” K̃hatam, “chizer?” K̃hati: “Yow saker bẽkor?” k̃hatem yow saver chiz bẽkor? K̃hati: “Spocen ghal bikend khalgish drem tiqi, yow kend shukurgaker banay tiwetk.” Loghi dẽ maz̃h en kert.
I would then go to that place as recording of Wakhi language was a good excuse for me. I’d carry a big tape-recorder with me. Once an elderly man asked me: “Where is that instruement of yours, which was big and black?” I asked: “Why?” He said they needed it. I asked: “For what purpose?” He said: ”There are still a lot of young men without wife. That tape-recorder was effective for finding wife”, he said in a very humorous way. “
Guru-e bobat yem ki spocen az̃i guru-e makhsus’ves̃h ne k̃hati. Az̃i’ves̃h k̃hat ki spo lup en lup pup tiwetk Nazar Mamad. Yeti sav ce k̃hati dhas et dawozda pus̃ht (dẽ S̃hiqaman et Kũnjũdh), haya kheli tiwetk Nazar Mamad. Yet hisober sak Nazar Mamad guru skẽ tat-e rag. Da Nazar mamad guru dest woz sak tey Qũrbon Kũtor. Z̃hũ nan ca Afghoniston ruy en, ce Gozkhun en. Yow cẽ Zũlmot Kũtor en. Z̃hũ nan-e nan woz cẽ Sast en. Z̃hũ pẽrkhas̃h Mir Khoja guru tey. Yem ya Khũja guru yoy Khojagon nast, kumd ki Pir Shoh Ismo’il yas cẽ Qala-e Panja en ce (Afghon Wuk̃h en). .
About our clans, it was not that much particularly focused or emphasized by our elders. On the pattern of ten to twelve generations back (as was related in Ishkoman and Hunza), our patrilineal ancestor was called Nazar Muhammad and behind him we are named as Nazar Muhammad Guru. Descending down, within Nazar Muhammad guru, we are also termed as Qũrbon Shoh kũtor. My mother was from the Afghan Wakhan and belonged to the Zũlmat Guru of Gozkhun village. My mother’s mother (maternal grandmother) was from Sast. My wife belongs to the Mir Khoja guru. But it should be noted that it has no kinship relation with the Khoja guru of Pir Shoh Ismo’il of Qala-e Panja (in Afghan Wakhan).
Ham z̃hũ pup et ham z̃hũ nan-e tat, yaven baf zindagi tiwetk.Boy et ba dawlatev tiwetk. Amo Shuro’n yi chiz viti ki da awal-e dawra-e Shurawi kuyen ki mol et holt tu, kũ yav band kertev. Yav molev dez̃hdi, kalkhozev go, yanev viti ba hol-e badh. Yan bet hechchiz spocen ne tu.z̃hũ pup ki tra ruy guzashta viti, z̃hũ nan’ri stetk hamchun mirosi cẽbũr z̃ug̃h et chihl sar kẽla.
Both my grandfathers (paternal and maternal) have been wealthy gentlemen called boy in Wakhi and Kirghiz languages. When the Soviet Revolution came, it curtailed the wealth of the people. Certainly, my paternal grandfathers also came in the trap. They thus did not enjoy that period of them as they would do before. We thus inherited nothing out of our family. When my maternal grandfather passed away in Afghan Wakhan, before his death, he gifted and despatched four yaks and 40 sheep and goats to my mother as part of the wakhi family tradition.
Yi pup spocen, hamaki ca Nazar Mamad guru en, awal-e dawra-e Shurawi yowen tum mol tiwetk ki yi diyores̃h niyes̃hti et ya mol-e sar, da yi diyor-e digar ya bichkam. Ayavev kũ zeti, kertev kũ band.
It’s interesting to know that one of our lineage members, naned Nazar Muhammad, had a huge flock of sheep and goats in the initial days of Soviet period that when they were opened out of their pens towards grazing places, the first point of sheep and goats would reach to the second village in a queue while the last point would still remain in his own village. But all of them were gone after the Soviet Revolution as these livestock were made Kolkhuz.
Yan, wuzem z̃aqly ce tu, hechchiz spocen ne tu. Aska maz̃h maktab dẽm da jay, internet k̃hanen, za’v-e ce yunden joyũvn, tahminot-e dawlati, aska maz̃h da joyetk.
When I was a child, we were poor (had nothing). For getting school education, I was therefore supposed to go to different places for getting education with the state’s support.
Wuzem cẽ shadh solagig̃h en maktab rek̃hk. Cẽ k̃hũ ham sinfenem doyim bu sol past tu. Wuzem dẽ tiqi jay joyetk. Awalgini dẽ Wakhonem joyetk dẽ diyori Namadgũt k̃hanen.Ba’d ca’n en reg̃hdim s̃har-e Khorugh. Bu solem dẽ Namadgũt tu woz cẽbũr solem dẽ Khorugh joydi Sinf-e haft et hashtem dẽ Mũrghob joyetk. Sinf-e nuwem dẽ Noyiya-e Wanj joyetk.Sinf-e da et yozda’m dẽ Kulyob joyetk, dẽ junub-e Tojikiston.(Yem zel) yozda sol joyakem 1965 tiyor k̃hetu.
When I was six years old, I was sent to school in Namadgũt. I was two years younger than my classmates. I studied there for two years and then went to Khorugh and studied for four years there and pursued my education up to class 6. While the seventh and eighth classes I studied in Murghob. Class 9, I studied in Wanj district. Then I studied my 10th and 11th classes in Kulyob, in the south of Tajikistan. In 1965, I finished my school level education (class 11).
Yanem wezdi Dushmbe, cherni’m Fakulta-e Zabonho-e Khoriji, Shuba-e fronsa. Yowem khatam kerti, a jon, ca’n en, dez̃hdev maz̃h askari, yi solem khidmat kerti. Dẽ Ukroyino’m khidmat kerti, chizer ki yem lozim tu. Wakhti ce joyev, ne dũrzen, tiyor ce car yan dũrzen.
I then went to Duschambe and joined the Faculty of Foreign Languages in the Department of French Language. Finishing this course, I had to join the Soviet forces for one year .For this purpose, I served the military in Ukraine. It should be noted that serving military for a year was compulsory at the end of one’s study and not during the time of the study.
Ca’nem reg̃hdi dẽ tojikiston. S̃heg̃hd Inskopidi-e Shurawi-e Tojik het̃ vitu.mis Ukroyino rec̃hakenev maz̃h drem des̃htu. Awalev dẽ insitut k̃hati, wuzem khohish ne kerti. Yanev maz̃hev steti trẽ yi nohiya, yan z̃hũ rec̃hak tra ne viti ghal ki aca Akademi-e ulum en yi khalg wezdi dẽ maz̃h’ni suhbat kerti, k̃hati ki saker yi Wakhon shinos dẽrkor. Kay, wuzem taw imtihon kerti. Gha baf donish tinen, ayet yarki tu kecẽri. K̃hatem, khub!
I then went to Dushambe, AS the Institute of Encyclopaedia of Soviet tajik had newly opened there as I was already hired here before going to Ukraine. I was offered to work first in institute itself but I did not preferred the assignments there. They then assigned me tasks in the field in the district. I had not yet gone there that in the meanwhile from the Academy of Sciences, a person met me. He discussed with me and described that their institute needs a Wakhiologist and I was fit for the position. He appreciated my work by saying that he had tested me already and I had the desired knowledge on the subject. He further added that I had the capacity to accomplish the tasks effectively (as compared to others). Consequently, I accepted their offer.
Yanem wezdi ki jay dra ne twetk. K̃hati ki yem woz me res̃ht trẽ yi nag k̃he nas̃ht k̃he woz yemi s̃hukurgen. Yanev maz̃h yuti Insklopidi-e Shurawi-e Tojik. Yow s̃heg̃hd het̃ vitu dẽ bakhsh-e adibiyot. Dra’v maz̃h dez̃dh dẽ yark. Yi solem dray ark kertii, reg̃hdi’m khidmatem kerti.
It was interesting when I joined them there was no place for me in the Academy of Sciences. The management of the Academy wanted to retain me at any cost lest I am gone somewhere again.At that time, a new department was also opened with the name of Soviet-Tajik Encyclopedia in the Literature Department. I served for one year here.
Ba’d can en wezdi’m yan trẽ Shu’ba-e Pomir Shinosiyem shekhesti, ayet K̃hikwor chiz. Ca’n Saynt Petarsburg en yi donishmand wezdi, ce k̃hatem z̃hũ ustod-e rahnumo. Yow K̃hikwor fonitik nivishaker yo’r khalg dẽrkor tu, maz̃hev ma’rifi kerti. Wuzem da’n end has rẽwor yark kerti. Yow okhiron talb kerti, k̃hati ki ayem khalg ma’r stũyũv, wuz khohish carem ki yem z̃hũ s̃hik̃h joyd.
I then came to the Pamiriology section, specifically for Wakhiyology. It was at this place that a Russian scholar from Saint Petersberg came there and needed a knowledgeable person on Wakhi phonetics (this person in the aftermath turned out to be my PhD supervisor). When I worked with him for 10 days, he recommended me and asked the management to send me, for advanced studies under him in his University .
Yan stetev maz̃h Saynt Petersburg, ya wakht Liningrad yow-e nung tu. Yi solem dra tu, soles̃h da z̃hũ yod ne g̃hird ki 1974 tu a. Yi solem tajarba omuz, yem kor-e ilmi yek̃hk viti’t trẽ dars’mes̃h reg̃hdi.Aya chiz ki neyem joyetk. Chizer ki maz̃h tiyor kerti Fransuzi, magam adret Ironshinosi dẽrkor tu. Yan’mes̃h reg̃hdi Ironshinosi-e darser, ya’ni qidim zik-e dars’rẽmes̃h reg̃hdi. Avesto mes̃h joydi, Sanskrit mes̃h joydi, Pahlawi’mes̃h joydi. Ba’d ca’n Indo Uropoyi-e muqoyisawi zabonshinosi’mes̃h joydi.
I was thus sent to Sain Petersburg University, at that time its name was Leningrad. I studied there in the 1970s (the exact year I cannot recall), where I would learn to do scholarly work for a year. Although, I had studied French earlier, here it was compulsory to opt for Iranian Studies. I’d therefore take lessons in Iranian Studies, particulary the ancient languages such as Avesta, Sanskrit and Pahlawi as well as Indo-European languages in comparison.
Ba’di yi sol a ney yek u nim sol chern’im Esperantori, ya’ni kuy ki PhD joyd yaver Esperant k̃hanen (PhD scholar).yan tru solem drat u, k̃hũ PhD’m nivishthti. Torikh-e zabon ma’r khus̃h tu. Ayet K̃hik zik en yow grommarem kerti difo dẽ sol 1982. Yan difo z̃hũn dhes̃hteer viti. Yowem nivishti wezdim a jon trẽ Dushambe. Yi soli digarem dẽ Saynt Petersburgem yark kert yanem wezdi Dushabme woz ada Shu’ba-e Pomir Shinosiyem cherni trẽ yark.
After a year or one and a half year, I entered in Esperanto. Those who study doctoral program are termed as Esperant (Phd scholar). I spent 3 years and wrote my PhD dissertation on the History of Languages (as I liked it very much). I defended my Thesis on Wakhi Grammar in 1982. I worked for one year in Saint Petersberg and then returned to Dushanbe and joined the Department of Pamiriology again.
Yi sol a bu solem yark kerti ki stetev maz̃h Afghoniston. Buy et nim solem dra mutrajim tu dẽ institute-e Tib-e Kobul. Ca’nem pẽsheti wezdim Tojikiston. Yanem viti kormand-e Arshad-e ilmi (senior researcher) k̃hanen. Yem t usoli mis jang-e 1993 en, albat ki 1991 tu a.
After spending probably 2 years in the institute, I was then sent to Afghanistan in the Institute of Medicine of Kabul(where I worked as a translator). I returned to Tajikistan after 2 and a half years service (before the internal strife of Tajikistan in 1993) and I became a senior researcher.
Al-qisa, yanem viti Dabir-e ilmi-e Institut. Yi solem yark kerti, jang sar viti, wuzem renni reg̃hdim Khorugh. Dẽ Khorughev dẽ Donishgoh ma’r k̃hati, wuzem ne kemtei, Yanem skẽ qẽrgheziston z̃i’n Osh z̃i’n niyes̃hte reg̃hdi’m Moskow.
In brief, I then became Head of the institute but unfortunately the internal revolt erupted (in Tajikistan) and I fled to Khorugh. There was an offer in Khorough University but I did not like it.
Wuzem ayem sabab en renni ki wuzem dẽ siyosat kamek aralash tu. Garchi dẽ kum hizbem wuz ne tu, jonibdor-e istiqloliyatem tu, jonibdor-e dimokrativi-e joma’m tu. Aska dẽ miting’mes̃h daromad kerti, sukhan-roni’mes̃h kerti. Yem et yaw. Yo ki nivishtemes̃h, yoy interviw’mes̃h rat dẽ rodiyu et telivizyun. Yan az bas ki sar-e qudrat wezdi, ayawish zid-e Pomiri, zid-e sak.
I fled Tajikistan because I was involved a bit in politics. Although, I was formally not part of any party, I was a supporter of the independence and and supporter of the democrats within the university. I’d convene metings, do speeches, write my political views, give interviews in the radio and television. When the situation changed, they (communist party members) were against the Pamiri for taking revenge.
Chun ki Pomiriyish asosi tu quwa-e domokratti, shikast ki viti, yan Pomiri kushi sar viti dra. Ma’r az̃i sũdhũyd ki da’n sizda hazor khalg’vev di shitev dra.Khay, ayet gap ki az̃i ki da sizda hazor khalg’vev ce shit, cam’v en (quwa-e kamunisti en) bist hazor en sẽk sar merti. demokrati et Islomi yi bluk tu (mukholif-e Kamunisti. Ba’d can en ki yet sokht viti, renni’m reg̃hi’m Khorugh, Pomir, ca’nem reg̃hdi wakhon, buy tru mũyem haldi. Yanem reg̃hdi Osh et ca’n en Bishkek , ca’nem reg̃hdi Moskow.
It should be noted that at that time most of the Pamir people were actually supporters of the democrats.When the revolution came, the communist party came in power and they were not in favor of Pamiris. Perhaps 10-12 thousand Pamiris were killed in the revolt. The pro-communists were killed even more in numbers perhaps over 20,000. The democrats and Islamic parties of Tajikistan had a block agains the communist party. I therefore ran away from Dushambe to Khorough, then to Wakhan (2-3 months I spent in Wakhan) and then left my homeland for Moscow permanently via Osh and Bishkek of Kirghizistan.
Moskowem g̃hati, bu hafta’m zẽgardi, yan a jon det saforati Iron k̃hatev ki khohish carev ki dẽ baksh-e matbu’ot, khalg-e dũrzen.Yi shinos-e ma’r k̃hati. Forda ta’r, wuzem telefun carem, tu rec̃h imtihon tow caren. K̃hatem ki khay, maylash. Imtihon caren viti viti, ne viti cẽ ũs̃htũr en ne wazem . z̃hũ pũdh ne s̃hẽketh. Yanem reg̃hdi. Bu rẽworev maz̃h kerti imtihon. Sketem shekhesti, dez̃hdev maz̃h tẽr yark. Tru solem dam’v en yark kerti. Dẽ safora’t -e Iron, awal dẽ bakhsh-e matbu’ot, yan dẽ bakhsh-e farhang
Two weeks after my arrival in Moscow, an acquainted gentlaman suggested me to apply in the Iranian Embbasy as there was a place lying vacant in the publication section. He said that there would be tests and interviews and if I gree he’d call in the embassy. I agreed in principle (and thought no issue at all. I should apply whatsoever result comes out (and it won’t be that risky synonymous to a Wakhi proverb “Falling down from a camel riding and breaking one’s legs.” Thus, for Two days I appeared in the tests and interviews and finally, I qualified it among other candidates. For over three years I served the Iranian Embassy in Moscow in the departments of publication and culture.
Z̃hũ yark ayet tu ki iloqa-e saforatem dẽ muwasisot-e ilmi en barqaror kerti. Dẽ Akademi-e Ulu men, dẽ Donishgoh-e Moscow en, dẽ digar en. A’yem viladmir Ivanov drem ce wezdi, wuz’mes̃h yet doyim qũw kerti, Iron’nes̃h yet steti Iron.
My task was to create linkages and partnership of the Embbasy’s research and publication with the educational institutions of advanced studies like Moscow State University and others. For example, I’d call Dr. Ivanov of Moscow State University (who was with us in the trip), and we would send him to Iran for the academic purposes.
Ba’d ca’n en, yi Ironi-e digar wezdi, k̃hati ki dremes̃h ta’r kam pũl randen. Wezi tu dẽ maz̃h en tijorat car. Wuzem k̃hati ney. Tijorater tu’t s̃heg̃h wezg, yi mũyet yark kert. Ti tijorat wost ne wost, tu rec̃h wuz wer’c̃hem bikor. Yan cereng wost?
In the meanwhile, an Iranian businessman came when in the Embassy and offered me job in his business company by saying that in the Iranian Embassy I was paid little and he’d pay more money to me. I however did not accept his offer in the beginning. I told him that he had began the business newly and if that collapsed after a month or so, I’d be unemployed again.
Khay, yow yan k̃hũ sar kham kerti et woz reg̃hdi. Ba’di tru mũy wezdiya cẽbũr mũy. K̃hati, z̃hũ yarkes̃h khũshruy trẽ pũrũt res̃ht. Wezi z̃i go’n, tu niwizi dẽ maz̃h en yark car. Agar z̃hũ yark ne viti, wuz shadh mũy ti huquq ta’r randem. Shadh mũy tẽr mis ta’r randem, to ki k̃hater k̃hũ yark got.Maz̃hi yan Safort-e Iron en k̃hũ yark bond.
He then desparately left for his house. After three or four months he contacted and met me again by sharing that his enterprise was going very well. He insisited again to join him in the business company. In case, there came up any issue, he’d pay me six months salary in advance so that I should look for another job, too. I thus ultimately resighned from Iranian Embassy and joined him finally.
Yanem ca’n woz reg̃hdi cherni’m dẽ yi Donishgoh, Universitet-e Gumanitari-e Dawlati-e Rusiya.Dra’v maz̃h qũw kerti. Awalev ma’r k̃hati, K̃hik-e zik kurs joy.Wuzem yaw joydi. Ba’di ca’n dez̃hdev Associate Professor. Panz̃ solem dra yark kerti. Yow az̃i tu ki dra k̃hũ dars randem k̃he yan rec̃hem da k̃hũ sharkat. Z̃hũ dars part-time tu.
I also got contact and job with University of Gumanitary, Russia (30 minutes drive in train from the center) to initially study the Wakhi language as part of the course. After completion of this study, I was appointed as Ducend (an associate professor) and I taught here for five years. As the nature of the job was part-time, that enabled me to also spare time for our business company.
Az̃i holot en, woz’mes̃h reg̃hdi Ironi mes̃h yarkem kerti. Khay, gha pish rawi viti spo yarken. Can’mes̃h baf pũl dez̃hdi. Ham’mes̃h huquq dez̃hdi, ham mol ki dẽ Iron g̃hati, farz car, chohor hazor tol yishnenes̃h steti,cẽ har tun en yi dollar z̃hũ haq tu. Wuz’mes̃h woz chaor hazor dollar cam en dez̃hd. Aska pũlem dez̃hdi k̃hater khun yan dẽ markaz-e Moskow-e qarib(kameki 30 daqiqa dhir wezim et rec̃hem dẽ tren).
In such conditions, I continued with both (the business company and the university). Our business flourished and we started earning a lot. Apart from my salary, I would also get bonuses and percentages out of the iron business. For example, if an amount of 4,000 kilogram of iron would reach Iran, behind each tol (kilo) I had four dollars in percentage. Four thousand dollars in cumulation I’d thus get out of them. Saving money out of such lucrative business, I was able to buy a house for myself near the center of Moscow, almost at a distance of 30 minutes train drive, where I’d commute to and from on daily-basis.
Al-qisa, yi muhim yark boyad wuz zikr drem carem boabt-e jam’oat. Dẽ sol 1995, dẽ Moskow yi khalg spocen guzashta viti. Saken reg̃hde da murg k̃hanen (ya’ni murdakhona).Khalg nik̃hũvak, cereng yaw stũyak, kum jay stũyak, ne keceren. Yi khalge Varati. K̃hati, yem kspo khalgish, dra’v k̃hati sak kũ democrat et sak kũ pish rafta et sake n yem et ya. Niven drem bisoyib wũrek̃hk. Ya padar la’natish kumer viti. Sakes̃h ne dishnen niv yem mũrda-e cereng gok̃hen? Kum jay yem yunden? Ne keceren a yi ja’m sak caren, chiz saker gok̃hen? Yani ayet maz̃h tasir kerti. K̃hatem, rosti, wuz’mes̃h be dra gha k̃hũ sado bũland kerti, magam yet’v-e qẽsa rost.
In brief, I’d like to mention an important accomplishment at communal level, too. In 1995, one of our community members had passed away. We went to a morgue (Murdakhona). How to take the corpse out, where to send it? We couldn’t manage. In the meanwhile, one of our community members, based in Moscow, abused us by saying: “In Tajikistan, our leaders claimed that we were democrats, we were forward looking, this and that. But here we see and observe that we are headless (without master)and no defender, even in such circumstances of misery and deaths. Where are those proclaimed leaders now? Where to take this corpse now? Can’t they do anything after gathering us?” These impressions of our people had a strongly positive effects and influence on my mind. I reflected with myself and said I would also normally raise my voices in different forums by leading our peoples. I internally accepted their abusive complaints and remarks.
Yanen masilhat kerti, yi sozmonen go. Yow nungen kart Nur cẽ Nawad u haftum sol (1997) en.Yanen yem k̃hu kor-e jam’oati trẽ pũrũt kart. Har ruzi yekshambi, saken des̃htu ijora yet dẽ markaz-e Si-nomo-e Rusiya. Har ruzi yekshambi’nes̃h shekhsovd yi jam’oat. Namoz’nes̃h joyd, du’o-e mũborak’nes̃h joyd, yan madiha’nes̃h k̃hate, yan ta’limoten baro kerti.Ba’d ca’n zav’ren ta’limot baro karti.Ayet sokht wezdi.
We therefore gathered our community members based in Moscow and formed a civil society organization in 1997 and named it as Noor (literally means “Light”). We thus tried to address our communal mandates and issues. Each Sunday, we would carry on the tasks in the markaz-e Si-nomo-e Rusiya. Every Sunday, we would gather in the evening, we would practice our faith, and recite devotional poetry. With the course of time, we also started doctrinal/ethical education to the youth and children alike. It thus proceeds ahead smoothly (in a moderate and balanced way).
Sol-e du hazor u yek (2001), universitetem yark ce kert, yow bet donishju ne dez̃hdi de bakhsh-e Tojiki et Forsi. Bajoy-e yet kertev Joponi het̃. Talabgori Joponi tiqi. Yanem woz wuz shekhesti trẽ Institut-e Zabon Shinosi-e Akademi-e Ulum-e Rusiya (cẽ 2001 en). Yem dhas sol wost ki wuzem shekhesti dret yarker. Niv dhas sol ma’r wost wuzem dra ce 2001 en.
In 2001, the lessons in Tajiki/Persian was ended up in the university where I was teaching and no student was enrolled. Instead, Japanese language was started because of its higher demand. Afterwards, I joined the Department of Linguistics, Russian Academy of Sciences in Moscow. Since then, I have been working with this institution for the last 10 years.
Ayet 2001, Muhammad Keshavji,yow Mawlono Hozir Imom men yow-e dhastyor dẽ u’mur-e jamo’ati tu, ya wezdi Moskow. Suhbaten kerti. K̃hati ki sak khohish caren kid rem ITREC go’n (ya’ni ki anjuman-e ta’limot-e Ism’oliya). ̃hatem ce go, gha baf. Wuzem gha wẽrek̃hk. Niv yi khalgev dũrzev ce yawish yark caren Yowe k̃hat, ney sak yi khalg-e dũrzakesh ta’r k̃hanen. Tu niv yeti ce lecer, kuy disht yet cereng wost kid et spo system yark car. Iltimosi kerti, ye met ya. K̃hatem, k̃hay wuz rec̃hem, k̃hũ fikr e carem. Yanem wezdi Pomir, azi khabargiri-e khis̃hqom. Bu mũyem haldi, reg̃hdim dra ki yawes̃h k̃hanen saki ghal be ne dez̃hgi, tawen didig̃hd. Yanem k̃hat, khay, kor-e Imomat. K̃hatem ki yem yishn furushi bet cumer batk carem, yet ma’rek ne sazd. Yanem ya lerketi shekhestim trẽ ITREC, hamchun Rayis-e S-e Nur. Ayet tru wazifa tu, to wudhg asket yark carem. .
In 2001, Muhammad Keshawji, who was Personal Secretary of Imam of the Time (Hazar Imam), visited Moscow. We discussed on various matters. He said that we are looking for forming ITREC (Isma’iliTariqa& Religious Education Committee), Anjuman-e Ta’limot-e Ismo’ilia) for Moscow. I became happy and highly appreciated it. I suggested him that hire someone for this purpose in addition with voluntary services. He said me that we are thinking and proposing you for this purpose. We are not certain of someone else is hired in this regard. I however said that will see and did not respond him positively. I went to Pomir and after two months when I returned, as I thought they would have hired someone, for this purpose but they were waiting for me. I then thought for how long the iron business will sustain me, it is the mandate of Imamat, so I should join it and must not stay out (despite the fact on voluntary basis we had already initiated Nur as the civil society organization. I thus started leading iTREC as well(Rayis-e ITREC), , though I was already contributing to Nur itself.
Sozmon-e Nur, ayet spo ITREC en yet sarpush. Saken yet sozmonen sabt kett, hamchun sozmon-e ijtimo’I Rusi, yet kor-e farhangi ta’limot trẽ pũrũt yund. Dar zeri yet kor-e ITREC be pũrũ wizit. Spo zayish, farhangi ki k̃hanen, ya’sh dẽ festival, dẽ mazmunev ishtirok caren. Gha ma’rufev vitk dẽ moskow. Nures̃h kũk̃ht disht Niv agar dẽ internet da Gugal ce cherm, Lashkarbek ce di, yagon bist sahifa niwizd ma’lumot.dẽ kumjay chiz ishtirok kerk et chizen shekhsũvetk et yem et ya masaloyish, ham ilmi yarkes̃h c̃hit, ham ijtimo’i. Ye tum tu, tum ney.
Sozmon-e Noor works on the educational and cultural components. Likewise, ITREC also functions within the ambit of this prominent civil society organization. Our children and youth have become well-known in Moscow now as they do participate in the cultural programs at various levels. You can get access to Noor’s website after writing the name in the Google Search or with my name. Dozens of pages you’ll find in this regard. So, both educational and communal matters are dealt within it.
Okhir, yi qẽsa bobat-e tuy dẽ K̃hik’v-e mulung dẽ Rũs yem sokht tey ki 99% rizoyat-e kas̃h et pẽrchodh tey. Ya’ni kũli wakht yav-e rizogig̃h persen. Birizogig̃h bet ne wost.dẽ Rũs tatnan hech kuy ne perst. Aya zel kas̃h et pẽrchodh dust ne lecern, khis̃ht abor ska’v nazar wost. Khay, kuy ki g̃hird ce, bet sak chiz go’n. Spocen aya zel nast, ce sokht ki ki Urupo ce kas̃h et pẽrchodh dẽ yoman en bu sol hale n k̃he yan didig̃h en ki yoman e khus̃h caren yoy ney, yunden yoman en yoy ney, yav ikhtiyor. Spocen yet sokht nast. Yund magam nikoh car. Spocen yem sakht ghal.
Finally, point about the Wakhi marriage system in Russia is so that 99% of marriages are taking place on the consent of the boys and girls and not parents. Although, there are regulations already but the Wakhi youths are under moral restriction and obligations by their parents, other family members as well as community members to an extent. Nonetheless, if some leaves out, what could we do, . it’s their choice. However, I should mention that it’s not encouraged to have girl and boy friends like many European standards living together for a year or two or more and leave each other in the aftermath. Rather, they are supposed to come up in wedlock contract together (as part of Wakhi tradition). However, I should say that we have some control in this regard.
Conclusion
After having a short orientation with the biography of late Dr. Boghshoh Lashkarbek, it becomes visible that how interestingly his personality evolves from his birth to childhood, the socioeconomic and political situations and environment facilitating, binding and debarring his social interactions, educational pursuance, career endeavors, professional contributions, voluntary services in line with religion, languages and politics. His personality is not limited to a few areas in his life.
In contrast, Dr. Bogshoh Lashkarbek had versatile persona filled with multiple qualities, knowledge and experiences and used them not only for his own or family’s life but rather shared generously them to the sensitization, integration, identity and development of his communities within and out of his homeland.
Although, late Dr. Boghshoh Lashkarbek is not among us today, his invaluable contributions in an all-encompassing way are like beacon of light for us. We can learn enormous lessons out of his life experiences besides his literary contribution. This is the time to pay our most sincere gratitude and appreciations for all he has done for his community and humanity.
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