Part 1
The influence of Ismailism and the Aga Khan is clear from the testimonies. The commitment to education – especially female education – can be attributed partly to guidance from the Aga Khan. Many of the social institutions in Shimshal are Ismaili-based and the key development organisations in the region are Aga Khan institutions.
Many narrators describe in detail the festivals and systems of work that have been integral to people’s lives. In particular, they talk about nomus, the philanthropic system of community development unique to Shimshal. Those with sufficient wealth “sponsor” a bridge, trail or building, for the community’s benefit, by providing resources for the project and food for those who give free labour. Nomus is carried out in the name of a relative and to generate blessings from God.
Since 1974 there have been plans to include most of Shimshal’s pastures in the Khunjerab National Park. Khaliq describes the community’s response: “When this Park was established it created much worry in the village, because they were trying to deprive us of our grazing and agricultural lands…which we have been using for hundreds of years.” Rather than simply oppose the authorities, some of the younger generation decided to “prove that we are the best managers of this land”. They established the community-based Shimshal Nature Trust (SNT) and developed their own environmental management plan to communicate to the authorities how they have always managed their environment sustainably – and will continue to do so.
In 2003, after the interviews were collected, a road linking Shimshal with the Karakoram Highway was completed after 17 years. The hazards of the old journey to and from Shimshal are vividly described by many narrators. People welcome the development benefits the road will bring, but are concerned that increased migration and economic opportunities will further erode the unity, cooperation and independence of Shimshal. Such hopes and fears echo people’s more general comments about the changes in recent decades. Muzaffer’s personal story illustrates the pace of those changes: “Fifteen years ago, I was a shepherd in the village; today I am an executive officer.”
Male migration has affected gender roles, with women becoming responsible for tasks previously carried out by men. In recent years female primary education has become almost universal, and several young women are currently completing their education outside Shimshal. Women are now invited to participate in most village institutions.
Many men work during the summer as porters for trekking and mountaineering groups throughout the Northern Areas. Their wages make up a large part of Shimshal’s overall income. Whilst everyone appreciates increased standards of living, there is concern that this is leading to greater individualism. Yet the testimonies suggest that the way of life in Shimshal is still relatively collective and cooperative.
Although the narrators are all from one community, there is much variety in age, occupation and experience. Narrators include farmers, teachers, a world-class mountaineer, a yak herder and a development professional.
Ismailimail 