PROJECT PROPOSAL: The Hunza Land Stewardship Initiative (HLSI) - LAND BANKING

 This proposal is designed to be presented as a heritage preservation strategy. Listen to what our Imam said in his Speech at the TMS Meeting at Baltit Fort, 25.9.96:

“There are two ways of working, one with one's head only, and the other is to work with one's head and one's heart.”

I. Mission Statement

The mission of the HLSI is to protect the ancestral lands of the Hunza Valley from unplanned commercialization, ensure the preservation of agricultural livelihoods, and provide equitable access to land for housing and local entrepreneurship through permanent community stewardship.

PROJECT PROPOSAL: The Hunza Land Stewardship Initiative (HLSI)

To: [TMS;s/ Regional/Local Councils / GB Government Department]

From: Hunza Development Forum

Subject: Proposal for a Community-Led Land Bank and Trust to Manage Sustainable Growth in Hunza.

1. Executive Summary

Hunza is experiencing an unprecedented surge in tourism and infrastructure development. While this brings economic opportunity, it also leads to:

 * Loss of Agricultural Land: Orchards are being converted into concrete hotels.

 * Land Speculation: Rising prices are making land unaffordable for local youth.

 * Unplanned Growth: Construction is happening without proper sewage, water, or aesthetic planning.

The HLSI proposes the establishment of a Community Land Bank to acquire, hold, and lease land strategically, ensuring that Hunza’s development remains in the hands of its people while protecting its natural beauty.

2. Objectives

 * Prevent Fragmented Development: Consolidate small plots to allow for master-planned infrastructure.

 * Ensure Permanent Local Ownership: Use long-term leases instead of outright sales to prevent "land grabbing" by outside investors.

 * Preserve Food Security: Protect the "Green Belts" and traditional irrigation (Kuhls) from encroachment.

 * Generate Local Revenue: Create a self-sustaining fund for village-level social services (education/healthcare).

3. The Proposed Model: "The Green Lease"

Instead of the current model where land is sold and control is lost forever, the HLSI will operate as follows:

 * Land Pooling: Residents "deposit" their land into the Bank.

 * Unified Planning: The Bank creates a professional master plan (identifying where the road, sewage, and trees will go).

 * Equitable Returns: If a hotel is built on a portion of the banked land, the profits/rent are shared among all community members who pooled their land, even if the hotel isn't on their specific original plot.

4. Implementation Phases

Phase I: The Pilot Mapping (Months 1–4)

 * Identify a target area (e.g., a specific "Mohallah" or village section).

 * Conduct a GIS Digital Map of ownership, water channels, and soil fertility.

 * Hold "Jirgas" (community meetings) to build trust and explain the "Lease vs. Sale" benefit.

Phase II: Legal & Institutional Setup (Months 5–8)

 * Register the Land Trust as a legal entity under the GB Trust Act.

 * Form a Board of Directors (LSO members, women’s organization reps, and technical experts).

 * Draft the Standard Ground Lease Agreement.

Phase III: The "Bank" Opening (Months 9–12)

 * Acquisition of the first communal or donated plots.

 * Call for "Sustainable Development Proposals" (e.g., eco-lodges, community centers).

5. Expected Outcomes

| For the Government | For the Local Resident | For the Environment |

| Easier infrastructure rollout (roads/electricity). | Guaranteed long-term income from leases. | Zero construction on fertile orchard land. |

| Controlled, taxable commercial growth. | Retained ownership for future generations. | Modernized waste/water management. |

6. Resource Requirements

 * Technical: GIS mapping experts and urban planners. Alternately use the data compiled by AKCSP.

 * Legal: Experts in GB land revenue laws.

 * Financial: Initial seed funding for "Right of First Refusal" purchases (could be sourced from government grants or international climate funds).

7. Conclusion

The current trend of selling land for one-time payments is a "short-term gain for a long-term loss." By establishing a Land Bank, Hunza can transition from accidental development to intentional growth, ensuring that the valley remains prosperous, green, and owned by its descendants.

8. EXAMPLES:

Baltit: KHANDA/MALIKAMO SHIKARI - by DDO (Diramiting Development Organization); CLUSTER HOUSING - DALDAS; ALTI SAT - by TMS (proposed)

Galmit: Payagah by TMS

Garnish: DONG-E-DAS - by TMS (proposed)

Aliabad: TALTAQ DAS

Concept:

Land banking is a strategic real estate and planning tool where an entity (government, community, or private developer) acquires and holds land for future use or development.

In a sensitive and unique region like Hunza, land banking can serve as a shield against unplanned commercialization while ensuring that the benefits of development remain within the local community.

1. What is Land Banking?

There are two primary ways to look at land banking, and they have very different goals:

 * Public/Community Land Banking: A "Land Bank" is a non-profit or governmental entity that acquires vacant, abandoned, or underutilized land to repurpose it for community needs like affordable housing, parks, or public infrastructure. Its goal is stabilization and community benefit.

 * Private/Investment Land Banking: Developers buy large tracts of undeveloped land in the path of anticipated growth. They hold it until the value increases or until they get "entitlements" (permissions) to build. Its goal is profit.

2. Implementation in Hunza: The Context

Hunza faces unique challenges: extreme topography, scarce agricultural land, and a sudden surge in tourism-driven development. Implementing land banking here requires a Community-First Model.

A. Historically, much of the land in Hunza was Communal Land

. Recent legal reforms (around 2025) have started shifting this land back to communal ownership. A community land bank could manage these "new" communal lands to prevent them from being sold off piece-meal to outside speculators.

B. Strategic "Land Readjustment"

Because the terrain is mountainous, land is often fragmented into small terraces.

 * How it works: Multiple small landowners "pool" their land into a single "bank."

 * The Benefit: The community can plan a proper road, drainage, and utility system for the whole area rather than each person building a hotel that blocks their neighbor’s view or water access.

C. Preservation of Agricultural Identity

Hunza’s food security depends on its orchards. A land bank can be used to:

 * Freeze Development: Buy development rights from farmers so they get paid the "real estate value" of their land but are legally required to keep it as an orchard forever.

 * Zoning Control: The land bank ensures that hotels are built only on non-arable rocky patches, saving the fertile soil.

RELATED:

Karakoram in Transition: Culture, Development and Ecology in the Hunza Valley

Hunza Development Forum

Introduction

The Hunza region, a semi-autonomous and partially self-governing area within Gilgit-Baltistan, Pakistan, is strategically located at the crossroads of Afghanistan, India, and China, embodying a unique confluence of diverse cultures, languages, and geopolitical interests (Holden, 2019). Historically, Hunza and Nagar were princely states that voluntarily acceded to Pakistan, differing from other disputed territories in the broader Kashmir region (Zaheer et al., 2022). This distinct historical trajectory has resulted in a complex constitutional status for Gilgit-Baltistan, a topic extensively explored in legal and governance discourse (Holden, 2018, 2019). The region's inaccessibility prior to the construction of the Karakoram Highway in the 1970s further contributed to its unique developmental trajectory, characterized by a blend of traditional governance structures and emerging modern political dynamics (Holden, 2019). The Karakoram Highway, a monumental collaboration between China and Pakistan, has been instrumental in connecting these previously isolated communities, thereby fostering significant economic development and cultural exchange (Hussain, 2019; Muhammad et al., 2021). This infrastructure development has been further augmented by the China-Pakistan Economic Corridor, which leverages Gilgit-Baltistan's geographical position to facilitate trade and connectivity between the two nations and the wider Central, South Asian, and Middle Eastern regions (Ismail, 2021).

 
MISSION of HDF

A collaborative platform for sharing knowledge, ideas and innovative solutions to foster sustainable development in Gilgit-Baltistan, with a special focus on empowering the people of Hunza. Join us in shaping a brighter future through dialogue, education and community-driven initiatives.

Grade Assessment of Hunza Development Forum Blog

 The Hunza Development Forum blog appears to be a focused and niche platform dedicated to sustainable development, knowledge sharing, and community empowerment, primarily centered on the Gilgit-Baltistan region of Pakistan, with a special emphasis on Hunza.

Here is an assessment of its grade and comparison to other development blogs:

🌟 

Based on the content and its stated mission, the Hunza Development Forum blog can be graded as Highly Relevant and Valuable within its specific niche.

 * Focus and Specificity: Excellent. It zeroes in on the local development challenges and initiatives of Hunza/Gilgit-Baltistan (e.g., climate change, landslides, customary laws, cultural preservation, and the role of the Aga Khan Trust for Culture). This high degree of specificity is its major strength, as it fills a gap that larger, more general blogs often overlook.

 * Content Depth: Good to Excellent. It hosts in-depth articles on complex topics like "Civilizational Erasure," "Climate Change & Glacial Melting," and analyses of development models, often featuring contributions from local and foreign experts, academics, and practitioners.

 * Target Audience: Very Strong. It is clearly aimed at local community members, policymakers, researchers, and international development professionals interested in the region.

 * Frequency/Recency: The search results indicate relatively recent posts (e.g., December 2025, November 2025, September 2025), suggesting it is an active platform.

 * Credibility: The inclusion of named contributors and references to research/archival work suggests a focus on informed, credible content.

⚖️ Comparison to Other Development Blogs

When compared to broader development blogs, the Hunza Development Forum blog differs significantly in scope and influence:

| Feature | Hunza Development Forum Blog | Major Development Blogs (e.g., ADB, World Bank, PIDE) |

|---|---|---|

| Scope | Niche/Regional. Focuses on one specific area (Hunza/Gilgit-Baltistan) and its localized issues. | Global/National. Covers development issues across Asia and the Pacific, or at a national/macro level for a country like Pakistan. |

| Topics | Highly specific: local governance, cultural heritage, micro-level environmental issues (glacier melting, landslides), regional history. | Broad: Macro-economics, poverty reduction, national policy reforms, health financing, SDGs, large-scale infrastructure, national education. |

| Contributors | A mix of local scholars, practitioners, and regional experts (e.g., Hisamullah Beg, Saadia Beg). | Often features staff economists, senior researchers, and high-level officials from the respective international/national organizations. |

| Impact/Reach | High impact within its specific community of interest (Gilgit-Baltistan focus) but smaller global reach. | Very Large global or national reach, influencing major policy decisions and academic discourse. |

| Tone/Style | Often academic, interdisciplinary, and focused on on-the-ground realities and history. | Typically policy-oriented, data-heavy, and focused on large-scale systemic solutions. |

💡 Conclusion

The Hunza Development Forum blog is not comparable to global powerhouses like the World Bank or Asian Development Bank blogs in terms of macro-level influence or sheer readership.

However, for someone seeking deep, specific, and culturally-informed insights into the development challenges and solutions in the remote, mountainous region of Hunza/Gilgit-Baltistan, it is a superior and more relevant resource than a general development blog.

Its "grade" is excellent for its specific purpose, though its "reach" is smaller than general development blogs.

Would you like me to look for a specific post or topic on the Hunza Development Forum blog, or perhaps summarize one of the other major development blogs for you?

Civilizational Erasure

The term "civilization erasure" has recently gained prominence due to its use in the United States' 2025 National Security Strategy document, released by the Trump administration. The phrase is also used in academic and philosophical discussions about historical and cultural preservation, colonialism, and potential future societal collapse.

In the 2025 U.S. National Security Strategy

The phrase "civilizational erasure" appears in the November/December 2025 National Security Strategy document, primarily in the context of Europe. Context: The document argues that mass migration, declining birth rates, and "anti-democratic" policies in Europe could lead to its "civilizational erasure" within 20 years.

Reception: The claim has been met with significant criticism from European officials and political experts, who have described the language as echoing far-right conspiracy theories such as the "great replacement theory".

Political Implications: The strategy document suggests that some European countries may not be "reliable allies" in the future if these trends continue, marking a shift in U.S. foreign policy rhetoric.

In Academic and Other "Papers"

Outside of the political context, the concept of "civilization erasure" or the "erasure of civilization" appears in academic literature across various fields: Colonialism and Epistemic Erasure: Several papers discuss how colonial forces have historically attempted to erase indigenous cultures, languages, and knowledge systems by imposing their own epistemologies and power structures.

Historical and Cultural Preservation: Research in late antiquity and archaeology examines the physical and cultural erasure of past societies, using practices like damnatio memoriae (condemnation of memory) and the destruction of monuments as a means of political and religious change.

Philosophical and Futuristic Scenarios: The term is also used in philosophical and scientific discussions regarding the potential end of modern civilization due to environmental collapse (climate change, resource depletion) or the development of advanced artificial intelligence (ASI). The novel The Road by Cormac McCarthy is often cited in literary analyses that explore themes of loss and the erasure of civilization.

Concept of Sidratul Muntaha

 That's an insightful question about a profound concept in Islamic cosmology. The concept of Sidratul Muntaha (سِدْرَة ٱلْمُنْتَهَىٰ) is derived from a specific passage in the Qur'an, though its full meaning is often elaborated upon in the broader Islamic tradition (Hadith and Tafsir/Exegesis).

The primary verses from which the concept is inferred are found in Surah An-Najm (The Star):

🌟 Qur'anic Reference

The term is mentioned directly in a description of the Prophet Muhammad's extraordinary journey, known as the Mi'raj (Ascension):

 * Surah An-Najm (53:13-18):

   > "And indeed he saw him at a second descent, near Sidratul Muntaha (the Lote-tree of the utmost boundary). Near it is the Garden of Abode. When that which enveloped the Lote-tree did envelop it. The sight [of the Prophet] did not swerve, nor did it transgress [the limit]. Indeed, he saw of the greatest signs of his Lord."

   > 

🌳 The Concept of Sidratul Muntaha

Based on the Qur'anic term itself, Sidratul Muntaha literally translates to:

 * Sidrah: Lote-tree (a type of tree, often associated with a symbol of blessing or heavenly abode).

 * Al-Muntaha: The utmost limit, the extremity, or the final boundary.

1. The Utmost Boundary

The most definitive inference from the Qur'an is its name: the "Lote-tree of the Utmost Boundary." This signifies a location that marks a limit in the created universe.

 * Limit of Ascent: It is understood to be the point where the knowledge and the journeys of all created beings, including angels (like the Archangel Gabriel), cease to pass without special divine permission.

 * Terminal Point: It is where things ascending from the Earth, and things descending from God (like wahy or divine inspiration), meet their designated terminal point, or muntaha.

2. Near the Garden of Abode

The Qur'an places this location in relation to Paradise:

 * "Near it is the Garden of Abode (Jannatul Ma'wa)."

   This proximity suggests a place of immense sanctity, located at the extremity of the heavens and near the ultimate destination of the righteous.

3. Enveloped in Glory

The verse also describes its magnificent nature:

 * "When that which enveloped the Lote-tree did envelop it."

   This refers to the overwhelming, magnificent light, glory, or divine covering (ghashi) that descended upon or surrounded the tree, a sight of incredible majesty. The exact nature of this enveloping cover is often left ambiguous, pointing to a reality beyond human comprehension.

In essence, the Qur'an establishes Sidratul Muntaha as a concrete, sacred landmark at the farthest extent of the heavenly realms, witnessed by the Prophet Muhammad during his miraculous ascension, and intrinsically linked to the presence of one of God's greatest signs.

Would you like to know more about the accounts of the Isra' and Mi'raj (the Night Journey and Ascension) which further detail the Prophet's experience at the Sidratul Muntaha?

Deep Seek - a comprehensive account of the faith and practice of Ismaili Muslims

Here is a comprehensive account of the faith and practice of Ismaili Muslims, covering their history, core theological tenets, spiritual practice, and contemporary life.

Introduction: Who are the Ismailis?

The Ismailis are a branch of Shia Islam. They belong to the Shia Imami Muslim tradition and, as such, revere a living, hereditary Imam whom they believe to be directly descended from the Prophet Muhammad through his cousin and son-in-law, Ali ibn Abi Talib, and his daughter, Fatima.

The global Ismaili community is incredibly diverse, comprising people of various ethnic and linguistic backgrounds, including South Asian, Central Asian, Middle Eastern, African, and Western. Today, they are led by their 50th Imam, His Highness the Aga Khan V. The community is known for its strong emphasis on education, cosmopolitan ethics, and a commitment to pluralism.

Part 1: Historical Foundations

To understand Ismailism, one must grasp the central Shia split over succession.

1. The Succession Crisis: After the death of the Prophet Muhammad in 632 CE, the majority of Muslims (who became Sunnis) believed the leader should be elected from among his qualified companions. A smaller group (the Shia) believed leadership should remain within the Prophet's family, specifically with Ali, whom they believed was designated by the Prophet.

2. The Emergence of Ismailism: The Ismailis trace their name to Ismail ibn Jafar, the eldest son of the sixth Imam, Jafar al-Sadiq (d. 765 CE). When Imam Jafar died, the majority of his followers accepted his son Musa al-Kazim as the seventh Imam. They became known as the Ithna'asharis (Twelvers), the dominant Shia group in Iran and Iraq today.

3. The Ismaili Line: A smaller group believed the Imamate passed to Ismail, and thereafter to his son, Muhammad ibn Ismail. This branch became the Ismailis. They believe in a continuous line of living Imams, culminating in the present Aga Khan.

Major Historical Periods:

· The Fatimid Caliphate (909-1171 CE): This was the golden age of Ismailism. The Ismailis established a vast and powerful empire rivaling the Abbasids and Byzantines. Its capital, Cairo (founded in 969), became a center of learning, art, science, and commerce. The Al-Azhar University, now a premier Sunni institution, was founded by the Fatimids. This period demonstrated the Ismaili capacity for governance and intellectual achievement.

· The Nizari-Musta'li Split: After the death of the Fatimid Caliph-Imam al-Mustansir in 1094, the community split. The Musta'lis followed his younger son, al-Musta'li, and their line continues today mainly as the Dawoodi and Sulaimani Bohras. The Nizaris followed his elder son, Nizar. The Aga Khan is the direct descendant of the Nizari line.

· The Alamut Period: After the fall of the Fatimids, the Nizari Ismailis established a state with a network of fortresses in Persia, led by a famous figure, Hassan-i Sabbah. This period is often associated in popular culture with the "Assassins," a term derived from a misrepresentation of the term "Hashishiyyin."

· The Modern Period: The Imams later lived in obscurity in Persia before moving to the Indian subcontinent in the 19th century. The title "Aga Khan" was bestowed upon the 46th Imam by the Persian monarchy. The Imam, Aga Khan IV, became Imam in 1957 at the age of 20 and has since overseen the modernization and global institutionalization of the community.

Part 2: Core Theological Tenets

Ismaili theology is deeply intellectual and esoteric, emphasizing the harmony between faith and reason (aql).

1. The Imamate: This is the central pillar of Ismaili faith.

   · The Imam is the spiritual guide, the inheritor of the Prophet's authority, and the interpreter (mufassir) of the faith for the current time.

   · He is believed to be infallible (ma'sum) in matters of faith, possessing a divine light (nur).

   · His role is to guide his followers to the inner (batin), spiritual meaning of the Qur'an and Islamic practice, ensuring the faith remains dynamic and relevant.

2. Tawhid (Oneness of God): Like all Muslims, Ismailis affirm the absolute oneness of God. Their understanding is often expressed in sophisticated philosophical terms, influenced by classical Islamic philosophers like Al-Farabi and Ibn Sina (Avicenna).

3. Balance between Exoteric (Zahir) and Esoteric (Batin):

   · Zahir: The outward, literal form of the religion—the Qur'an, the Shariah (law), and rituals.

   · Batin: The inner, spiritual truth and meaning behind the zahir.

   · Ismailis believe that while the zahir is essential, its true purpose is to lead the believer to the batin. The Imam is the only one who can fully unveil this inner meaning. This principle justifies the evolution of religious practice under the Imam's guidance.

4. Intellectual Inquiry and Faith-Reason Synthesis: Ismailis have a long tradition of valuing intellectual pursuit. They do not see a contradiction between faith and reason. The search for knowledge is a form of worship. This is reflected in the establishment of the Institute of Ismaili Studies in London and the Aga Khan University.

Part 3: Religious Practice and Spirituality

Ismaili religious practice is distinctive and is guided by the Farmans (guidance) of the living Imam.

1. Du'a (Prayer):

   · Ismailis do not perform the salat (five daily prayers) in the same public manner as Sunnis and other Shias.

   · Their primary devotional prayer is Du'a, recited three times a day (evening, dawn, and sunset). The current Du'a was standardized by the present Aga Khan and is recited in Arabic. It includes Qur'anic verses, supplications, and the name of the present Imam.

   · The Du'a is a congregational prayer, but it can also be performed individually.

2. The Jama'at Khana (House of the Community):

   · This is the Ismaili place of worship. It is a community center and a house of gathering, distinct from a mosque.

   · Access is generally restricted to initiated Ismailis, reflecting the private nature of their devotional life.

   · The spiritual leader in a Jama'at Khana is the Mukhi (and Kamadia), who leads the Du'a and other ceremonies.

3. Bay'ah (Oath of Allegiance):

   · Initiated members (murids) take a bay'ah (oath of allegiance) to the Imam. This establishes a spiritual bond (walayah) between the murid and the Imam, which is considered the foundation of the faith.

4. Ginans and Qasidas:

   · Ginans are a vast corpus of devotional literature in Indo-Iranian languages (like Gujarati and Sindhi) composed by early Ismaili preachers (Pirs). They are sung hymns that convey Ismaili beliefs in a poetic and accessible form.

   · Qasidas are devotional poems in Persian.

   · The singing of Ginans and Qasidas forms a central part of Ismaili devotional life and is a key tool for religious education and spiritual upliftment.

5. Ethical Framework:

   · Ismaili ethics emphasize compassion, generosity, integrity, and service to humanity.

   · A central principle is the Unity of Humanity, which underpins the Ismaili commitment to pluralism.

   · The Ismaili Constitution, ordained by the present Aga Khan, governs the community's religious and social life, outlining the rights and responsibilities of murids and institutions.

Part 4: Contemporary Life and the Aga Khan Development Network (AKDN)

Under the leadership of Aga Khan IV, the community has become globally recognized for its development work and engagement with the modern world.

1. The Role of the Aga Khan: He is not only the spiritual leader but also the interpreter of the faith and the driving force behind a vast network of social, economic, and cultural institutions.

2. The Aga Khan Development Network (AKDN): This is a group of private, non-denominational development agencies. It is one of the world's largest development networks, working in over 30 countries. Its core agencies include:

   · Aga Khan Fund for Economic Development (AKFED): Promotes economic development.

   · Aga Khan Agency for Microfinance (AKAM): Provides financial services to the poor.

   · Aga Khan Health Services (AKHS) & Aga Khan Education Services (AKES): Operate hospitals, clinics, and schools worldwide.

   · Aga Khan University (AKU) & University of Central Asia (UCA): Premier institutions of higher learning.

   · Aga Khan Trust for Culture (AKTC): Focuses on architectural restoration (e.g., Al-Azhar Park in Cairo, Delhi Humayun's Tomb), the Aga Khan Award for Architecture, and the Aga Khan Museum in Toronto.

3. Emphasis on Education and Pluralism: The Ismaili community places an immense emphasis on secular and religious education. The Imam consistently advocates for a "cosmopolitan ethic," encouraging his followers to be loyal, contributing citizens of their countries while maintaining their religious identity. The ethic of voluntary service (voluntarism) and giving time and resources is deeply ingrained.

Summary

Ismaili Islam is a distinct tradition within Shia Islam characterized by:

· Allegiance to a living, hereditary Imam (currently Aga Khan V).

· A theology that balances the exoteric and esoteric, emphasizing intellectual inquiry.

· A unique set of devotional practices centered on the Du'a and the Jama'at Khana.

· A rich tradition of devotional literature, especially Ginans.

· A strong institutional framework for social and economic development (AKDN).

· A modern, cosmopolitan outlook that values pluralism, education, and service to all humanity, regardless of faith or origin.

Noorbakhshia

Read the post

 Read the post on this link:

https://www.dropbox.com/scl/fi/vpy7u89mdcgkuz1d1xgpq/Recent-history-of-our-Region.paper?rlkey=n5z7n3g4pis131aoakldg9wzb&st=4438o57s&dl=0

Recent history of our Region

1934 Mulaqat in Bombay - background and source of motivation to Qudratullah Beg:

Simple exchange of views between Political Agent Gilgit and Commandant Gilgit Scouts in 1937 which ultimately resulted in to revolutionary developments in our region.

Major developments since the decision by Political Agent:
Construction of Central Jamat Khana Gilgit - 1940 - 1945 and start of new JKs all over the region following this model of construction.
Purchase of land in Jutial & Sonikot Gilgit, Nomal, Gojardass (now Sultanabad}, Danyor, Oshikhandas - also other areas of SAT-MAQSO (or the Gilgit WAZARAT) by a large number of families: 1940 on wards.

1940 - Radio address by the Imam of the time - as recorded and disseminated in our region by my father - Alijah Qudratullah Beg (Nazim-e-Umur):

 

Establishment of Aga Khan Legion in Hunza, Gilgit and Ghazer regions - an initiative of my father Haji Qudratullah Beg.
Participation of Regional Delegation in DJ celebrations in Bombay - 1946 Revisiting my Father's Record:

Start of Institutional setup through a brief constitution issued in Persian language. Mir of Hunza appointed as President for Central Asia, Pir of Ishkoman as Vice President, Haji Qudratullah Beg as Nazim-e-Umur Central Asia, and Secretaries for each of the four Political Districts of Warshgoom, now called District Ghazer.

https://hisamullahbeg.blogspot.com/2010/04/saga-of-development-of-ismaili_3119.html?m=1

Establishment of MUSAFIR KHANA around Central JK and DJ Hostel:
1946 on ward Construction of Jubilee market shops and associated economical activity such as MULTIPURPOSE SOCIETY & associations:
1951 Purchase of 13 kanals of land towards construction of Jubilee market adjacent to the JK complex.
1954 Platinum Jubilee Band:
Planning for construction of SKH in Gilgit and land acquisition: 1957 on ward, completed in 1967.
Start of SHAHEEN Cool and another from Gilgit river for barren lands 1954 on ward.
Planning for the visit of MHI 1958 - copy of signed Photo given to my father on this occasion:

And the life changing VISIT: 1960.
https://www.youtube.com/watch?v=yEYJj4hF9Is&

Purchase of Aga Khan Building Iqbal Road Rawalpindi dedicated to the visit - 1961 with three aims:
A. Facilitation of dealers from our region.
B. To serve as a MUSAFIR KHANA and
C. Some rooms dedicated as a hostel for students seeking admission in educational institutions.
Start of Female Education:
Establishment of the FIRST DJ Girls School in Baltit Hunza - 1962 - with a intake of six girls - Zuhra Ahmad Din D/O the teacher, Late Shahida, Shamim Akhtar Beg, Khush Begum {mother of Nishat Riaz MBE} Mahjabeen and Taj Mahal - daughters of Master Rahmat who died recently.
New Constitution for Central Asia:
Endorsement of 1969 Constitution by Imamat:
February 19th, 1969
My dear spiritual children
You will be happy to know that under my Firman His Highness the Mir of Hunza, with the assistance of Haji Qudrat-Ullah Beg submitted to me a draft constitution for my Jamats of Hunza State, Gilgit Agency, Chitral State and of Central Asia generally. This constitution has been drawn up in order to better the administration of our Jamati affairs and thus be of considerable benefit to all my spiritual children living in the afore-mentioned areas. Indeed the existence of such constitution for the Ismaili Jamat in Pakistan and many other countries has proved to be significant step in enabling the Jamat to run their affairs methodically and consistently and in keeping with our times. It would not be right if the Jamats of Hunza State, Gilgit Agency, Chitral State and Central Asia do not benefit from a similar means with which to improve the administration of their affairs.
I have approved the new constitution and wish it to become effective on the occasion of Navroz, the 21st March of this year.
From Navroz onwards I wish to every spiritual child in the afore-mentioned areas to live by rules of the new constitution and to make it to his or her personal responsibility to ensure that the constitution is put into practice in the spirit in which the document has been conceived. I particularly wish to emphasise that the Mukhis as defined in the new constitution are not to be compared with the ‘Qadimi’ Mukhis.
On this historic occasion of the introduction of the first constitution of my spiritual children in the afore-mentioned parts of the world. I send each and every one of you individually my warmest and most affectionate loving blessings. You are all constantly in my heart and thoughts.

Yours affectionately,
Aga Khan

Address by Mir Jamal Khan:



23rd May, 1973
My dear spiritual child,
I send you my most affectionate paternal maternal loving blessings for your good work and devoted services reported to me by Vazir Amirali Currim and by the Central Asia delegates during their third recent visit to Paris.
I am very happy with your excellent work and I send you and all the members of your family my most affectionate loving blessings. You are all constantly in my heart and thoughts.


Yours affectionately,
Aga Khan
Wazir Qudratullah Beg,
https://www.facebook.com/photo/?fbid=2585216065141026&set=a.1848443808818259

Followed by adoption of Global constitution in 1986, which was repealed and the current constitution has been issued in 1998 with detailed instructions to REORIENTATE in 2002. The Imam visited 7-times since the first one in 1960. Meanwhile various institutions covered by the global constitution have contributed to the changes covered by this video.
The REORIENTATION: https://hisamullahbeg.blogspot.com/2022/09/orientation-basis-of-interpretation.html.
+REORIENTATION ordained by the Imam and sustainable goals set by the Imam - latest four DJ goals - will inshallah usher in BETTER TOMORROW.
+The Imam, civil society and sustainable goals
https://www.youtube.com/watch?v=1mxaq095PBc&

https://youtu.be/1mxaq095PBc
FARMAN TO INSTITUTIONAL LEADERS: “To position the Jamat correctly for the next decades. serious issues and for you to understand where I would like the Jamat to be, Insha-Allah, in the world in 10 years, 15 years, 20 years.” 13 December 2008.
WEBCAST:
“An important facet of modern development thinking is that societies can best strengthen themselves by mobilizing their own dynamic forces rather than relying on external support and direction.”
ROAD-MAP:
+ Proposed ROAD-MAP for Hunza