Women’s Education in Hunza: A Century of Transformation

A century ago, women in Hunza rarely had access to formal education. Social norms confined them to household responsibilities, and opportunities for learning were minimal.

The arrival of DJ schools in 1946 supported by the Imam of the time and implemented by the community leaders followed establishment of first DJ Girls school in Baltit (now Karimabad) in early 60's with six girl students. Later the Aga Khan Development Network (AKDN) transformed the landscape. By the mid-20th century, Hunza witnessed a quiet revolution: girls began attending school alongside boys. Literacy rates climbed, and with education came empowerment.

Today, Hunza is often cited as a model for women’s education in Pakistan. Women serve as teachers, doctors, entrepreneurs, and community leaders. The social fabric has changed dramatically, with women’s voices shaping decision-making at both household and community levels.

This progress is not without challenges — limited job opportunities, cultural resistance in some pockets, and the pressures of modernization. Yet, the commitment to women’s education remains unwavering.

As H.H. Aga Khan IV has said:

“The empowerment of women is not only a matter of social justice but also of economic necessity. Where women are empowered, societies flourish.”

Hunza’s journey proves that when a society invests in the education of its daughters, it invests in its future.

Hunza’s Journey from Isolation to Global Recognition

For centuries, Hunza remained a remote mountain principality, cut off from much of the world. Its geography, though breathtaking, limited communication and development. Villagers relied on subsistence farming, barter, and strong communal ties for survival.

The 19th and 20th century, however, marked a turning point. The establishment of Gilgit Agency and 1891 British adventure proved as a starting point. Establishment of Diamond Jubilee Schools in 1946 introduced education to each village. The construction of the Karakoram Highway in the 1970's linked Hunza to Pakistan and China, opening pathways for trade, tourism, and education. Literacy soared, with Hunza emerging as one of Pakistan’s most educated regions. Women, once confined largely to domestic life, began to play an active role in schools, health care, and entrepreneurship.

Today, Hunza is celebrated internationally — not just for its majestic mountains and glaciers, but also for its progressive outlook. The people’s emphasis on education, gender equity, and community-based development offers lessons for other regions. See proposed ROAD-MAP.

Yet, challenges remain: environmental threats from climate change, cultural erosion, and the risks of over-commercialized tourism. The journey from isolation to recognition is remarkable, but the path ahead requires balancing tradition with modernity. See proposed ROAD-MAP.

“My wish for my Jamat is that they should balance their worldly life with their spiritual life. If they do so, they will progress in both.” — H.H. Aga Khan IV.

Mass Education in India

 DIKSHA, which stands for Digital Infrastructure for Knowledge Sharing, is a national platform for school education in India, developed by the National Council for Educational Research and Training (NCERT) under the Ministry of Education. Launched in 2017, it aims to provide digital learning resources to teachers and students across the country, supporting 36 Indian languages. DIKSHA is built on open-source technology called Sunbird and allows states and union territories to customize its use to fit their specific needs. 


Here's a more detailed look:
Purpose:

**Unlocking Free Digital Education: DIKSHA for Hunza & Beyond**  

Education is the foundation of progress, and in today’s digital age, learning should be accessible to all. Fortunately, India’s **DIKSHA (Digital Infrastructure for Knowledge Sharing)** platform is now available in our region—**completely free of cost**—offering a wealth of educational resources for students, teachers, and lifelong learners.  

**Why Should Hunza & Nearby Regions Use DIKSHA?**  

✅ **Free & Accessible** – No cost for students or teachers.  

✅ **Multilingual Support** – Resources available in multiple languages.  

✅ **Flexible Learning** – Study anytime, anywhere with digital content.  

✅ **Teacher Empowerment** – Training modules and lesson plans for educators.  

✅ **Local Customization** – States and union territories can adapt DIKSHA to their needs.  

**How Can You Access DIKSHA?**  

Simply visit the official DIKSHA platform, download the app to explore or use a dish to get free access through DTV from a satellite (see the facility at my home):

🔗 [DIKSHA Official Website](https://diksha.gov.in/)  

This is a **golden opportunity** for students and teachers in Hunza, Gilgit-Baltistan, and surrounding regions to enhance their learning experience with India’s advanced digital education infrastructure.  

Let’s embrace this resource and work towards a **brighter, more educated future** for our youth!  

Spread the word—share this post with parents, teachers, and students!**  

🚀.

DIKSHA Education Available in our region as well, Screen shot from the idea demonstration model at my home in Hunza.

RELATED

The concept of SHAITAN (DEVIL) in the world religions

 The concept of a malevolent entity or force, often referred to as "Shaitan" (Devil) or by similar names, appears in various religions across the world. While the specific characteristics and roles differ, there are common threads:

Common Threads Across Religions:

• Adversary/Opponent: A primary function of these figures is to oppose or challenge the divine, human righteousness, or cosmic order.

• Tempter/Misleader: They often aim to lead humans astray from the path of good, truth, or divine will, using deception, temptation, and doubt.

• Source of Evil/Suffering: While not always the ultimate creator of evil, they are often associated with its introduction into the world and the perpetuation of suffering.

• Rebellion/Fallen State: Many narratives describe these entities as having once been in a more exalted state (e.g., angels, celestial beings) but falling due to pride, disobedience, or other transgressions.

• Limited Power: Despite their malevolence, their power is usually depicted as finite and ultimately subservient to a higher, benevolent power (God, cosmic law). They can only act within certain divinely ordained boundaries.

• Symbolic Representation: In some interpretations, the "devil" can represent internal human struggles, evil inclinations, or the negative aspects of the self, rather than a literal external being.

Specific Concepts in Different Religions:

1. Abrahamic Religions (Judaism, Christianity, Islam):

The concept of "Satan" or "Shaitan" is most prominent and developed in these monotheistic faiths.

• Judaism:

  • The Hebrew term ha-satan (the Satan) originally means "the adversary" or "accuser."

  • In the Old Testament (Hebrew Bible), Satan is often depicted as a heavenly prosecutor or agent of God, whose role is to test the loyalty and righteousness of humans (e.g., in the Book of Job). He is not an independent evil deity but subservient to God.

  • Later Jewish thought, particularly in post-biblical Judaism and Kabbalah, developed more elaborate ideas of evil forces, with Satan (sometimes called Sama'el) representing the yetzer hara (evil inclination) within humans, or an external demonic realm. However, the core idea remains that this power ultimately serves God's purposes, often as a means to test and strengthen humanity.

• Christianity:

  • Satan, also known as the Devil, Lucifer, or Beelzebub, is a fallen angel who rebelled against God due out of pride.

  • He is considered the primary opponent of God and the source of evil in the world.

  • Satan is often identified with the serpent who tempted Adam and Eve in the Garden of Eden, leading to the Fall of humanity.

  • He is depicted as constantly seeking to tempt, deceive, and destroy humanity.

  • In the New Testament, Satan tempts Jesus in the wilderness and is seen as the "prince of this world," with power over fallen humanity and demons.

  • Ultimately, Christian eschatology portrays Satan's final defeat and eternal punishment in hell at the Last Judgment.

• Islam:

  • The term Shaitan (شيطان) is an adjective meaning "astray" or "distant" and can refer to any evil force, human or jinn.

  • The personal name of the Devil in Islam is Iblis (إِبْلِيس).

  • According to the Quran, Iblis was a jinn (or in some interpretations, an angel) who refused God's command to prostrate before Adam, arguing that he was superior because he was created from fire while Adam was made from clay.

  • Due to his arrogance and disobedience, Iblis was expelled from paradise and condemned to hell. He then vowed to mislead humanity until the Day of Judgment.

  • Iblis, as Al-Shaitan, acts as a tempter, exploiting human weaknesses and inclinations towards self-centeredness. However, Muslims believe that Iblis has no power over those who truly believe and resist his temptations. God allows him this role as a test for humanity.

2. Zoroastrianism:

• Angra Mainyu (or Ahriman) is the destructive/evil spirit and the primary adversary of Spenta Mainyu (the Holy Spirit) or directly of Ahura Mazda (the Wise Lord, the supreme deity).

• Zoroastrianism is characterized by a strong dualism between good and evil. Angra Mainyu represents darkness, chaos, and all that is evil, directly opposing Ahura Mazda's creative and benevolent forces.

• He is seen as the originator of all evil in the world, including sickness, death, and vice.

• The cosmic struggle between Angra Mainyu and Ahura Mazda is a central theme, with the ultimate triumph of good predicted at the end of time.

3. Buddhism:

• Mara is the primary "devil" figure in Buddhism. He is a malignant celestial being, often described as a god of death, rebirth, and desire.

• Mara is not an embodiment of absolute evil in the same way as Satan in Abrahamic religions, but rather a personification of the forces that hinder enlightenment.

• He actively tried to prevent Siddhartha Gautama (the Buddha) from achieving enlightenment by sending temptations (like his daughters representing desire) and armies of demons (representing fear, doubt, and other negative emotions).

• Mara represents the internal and external obstacles to spiritual progress, particularly attachment to worldly desires, aversion, and ignorance. Overcoming Mara's temptations is a crucial step on the path to Nirvana.

4. Hinduism:

Hinduism has a vast pantheon of deities and beings, and while there isn't a single "devil" figure equivalent to the Abrahamic concept, there are various types of malevolent entities:

• Asuras: In early Vedic literature, "Asura" could refer to any powerful divine being. However, in later texts, Asuras are generally depicted as power-seeking beings that oppose the benevolent Devas (gods). They are associated with chaos, unrighteousness, and sometimes demonic qualities.

• Rakshasas: These are often described as fierce, monstrous, and sometimes cannibalistic beings. They possess supernatural powers and are known for disrupting sacrifices, tormenting humans, and causing destruction. They can be shape-shifters and illusionists. Ravana, the antagonist in the epic Ramayana, is a prominent Rakshasa.

• Pishachas, Bhutas, Pretats: These are various types of ghosts, ghouls, and spirits often associated with malevolence, haunting, and causing misfortune.

In Hinduism, evil is often understood more as an imbalance or deviation from dharma (righteousness) or a result of karma (actions) rather than the work of a single overarching evil entity. The struggles with these malevolent beings often serve to highlight the importance of righteous conduct, devotion, and spiritual discipline.

In conclusion, while the specific attributes and roles vary, the concept of a malevolent entity or force ("Shaitan" or its equivalents) serves in many religions to explain the origin of evil, the challenges faced by humanity, and the ultimate triumph of good or spiritual liberation.