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Demography contains two Greek words, demo means “people” and graph means description: thus, demography means the study of the number of people in a certain area. According to the United Nations multilingual Demographic Dictionary “demography is the scientific study of human population primarily with respect to their size, their structure and their development".

Hussaini is one of the settled areas of Gojal in Hunza Valley. According to the census of 1981, the population inhabited by 310 individuals including 152 male and 158 female.
According to this field survey in August 2000 the total number of households were 75, comprising the total population of 545 souls. It consists of 278 male and 267 female, which shows an increase of 75.8 % and annual growth rate 3.9 % per year.
It is projected that because of high birth rate the population of Hussaini in 2010 will be 970.
Like other cities and villages of Pakistan, high growth rate in Hussaini is because of the following factors which are as under:
Natural Increase
Better Health Facilities
Early Marriages
High Fertility Rate

Density is also called as man and land ratio. Density is the degree of compaction in a population. The degrees of proximity between people, the special balance of their social and economic assets.
According to 1981 census the density of population was 10 persons per acre, while in 2000 the population density has increased to 17 persons per acre.

Population composition is primarily identified in the term of its age and sex composition. The total respondent of Hussaini is composed of 545 persons, consisting of 51 % male and 49 % female.

Sex ratio can be defined as number of males divided by No of females of population.
Three factors influence the sex ratio viz preponderance of males births, migration and mortality of rates of sexes. In 1981 census the sex ratio was 96/100 and male female ratio was 49:51.
According to this field survey in 2000 the sex ratio is 104/100 and male female ratio is as the same 49:51.

Age wise sex ratio can be defined as the ratio among persons at each age. This ratio is typically calculated for Hussaini Village.

The ratio between children under 5 years of age and the woman of child-bearing age is called a child woman ratio.The child-women ratio of the study area is 345 children per 1000 women. It was found that 345 children were born to 1000 women or 1000 women can give birth to 345 children in a census year.


This is an statement of the number of people in a total population found in each age group. Population structure is the combination of children, adult and aged people. The children group is from 0-14 years, 15-64 years age group is called adults and 65 and above years age group are called aged.
Age structure reflects the demographic and socio-economic history of population. Age structure effects by the extent of mortality and fertility rates given in table no. 10.
It shows that 54 % of the total population is young. Adults are 41 %, the proportion of children is higher than adults and because adults proportion is important due to the fact that provides labor force and this is working age group and aged people are 5 % 0f the total population.

Dependency ratio is defined as the number of person in a population who are not economically active for every 100 economically active persons in that area. The dependency ratio is useful in economic studies. It has been calculated as following:
According to this field survey the dependency ratio is 142 % in Hussaini. It shows that there are 142 dependents per 100 earning members. They are not active economically, so they depend upon other Persons.

Marital status of population refers to proportion of single, married and divorced persons.
The data about the marital status in Hussaini, and it was found out that in 1999, both sexes 75% are married, while 20 % (above 20 years) are un-married and 5 % is belonging to widow group.

household can be defined as “A single person living and eating alone or a group of people living and eating together. In 1981 the total household were 47 and household size were 6.5.
In this field survey the total 75 households that have 545 populations, in which 278 male and 267 females and average size of persons per household is 7.26.
The largest household in the area has 14 members while smallest household has 3 members.

According to this field survey the average size of family is 7 persons per household. While the density of room is 4 Per room.
There were two types of families living in study area.
Nucleated family and joint family.

Single family includes husband, wife and unmarried children. According to this field survey 73 % of the total family is of this type of family system.
In this type husband, wife, and their married children are living together. The remaining 27 % of the total family lie in this category.

Hussaini is one of the settled areas of Gojal in Hunza Valley. According to the census of 1981, the population inhabited by 310 individuals including 152 male and 158 female.
According to this field survey in August 2000 the total number of households were 75, comprising the total population of 545 souls. It consists of 278 male and 267 female, which shows an increase of 75.8 % and annual growth rate 3.9 % per year.
It is projected that because of high birth rate the population of Hussaini in 2010 will be 970.
Like other cities and villages of Pakistan, high growth rate in Hussaini is because of the following factors which are as under:
Natural Increase
Better Health Facilities
Early Marriages
High Fertility Rate
Four clan settlers inhabited in Hussaini namely:
Shool Ktor 411, 75%
Murgh Ktor 36, 7%
Yughi Ktor 48, 9%
Fidu Ktor 23, 4%
As there is no written history of Hunza, Nager and Gilgit but the major source of information on the history of the area is the genealogical account of the ruling families of Hunza, Nager and Gilgit, complied in 1930 by Sir Muhammad Nazim Khan, Mir of Hunza.
It is said that Musofir had come to Hussaini from Wakhan (Afghanistan) and settled here, so the first immigrant was Musofir, the epical ancestor. After Musofir, Ali Mohammad also came from Wakhan and settled here, Akhon Ktor, is called behind the name of their grandfather.
Fata Ali who has come from neighbouring village Passu, actually they are Quli (Sakhi) Ktor but in Hussaini they are called “Fido Ktor”, behind the name of their grandfather. Yoghi Ktor, and Murgh Ktor are the sub-clans of Musofir.

Hussaini like other Ismaili towns and villages of Hunza enjoys a high literacy in the Gilgit District. The first school was established in Upper Hunza was in Gulmit in 1946, on the occasion of the Aga Khan III diamond jubilee ceremony. These schools are named as D. J. Schools. There are two primary schools in Hussaini village. For higher education students go to near by village Gulmit and down country.
Most of parents cannot afford to send their children to down country for higher education, but still a number of boys and girls are studying in Gilgit, Peshawar, Lahore, and Karachi.

There are two primary schools working in Hussaini, one from Govt. and another from AKESP.

1. Government Primary school was established in Hussaini in 1971. Due to Urdu medium most of parents admitted their children in English medium schools, so now there are only 17 students in different classes.

2. The Aga Khan Diamond Jubilee School was first school established in Hussaini in 1962. It is an English medium school for boys and girls. There are 80 Students including 37 male, and 53 Female students.

Primary 73, Middle 46, Metric 33, Intermediate 20,
Graduation 8, Post Graduate 8, Total 188.

Male 78%, Female 60%, Total 79%

Male 22%, Female 40%, Total 31%

Social ceremonies are essential part of human societies. These ceremonies are related to human life cycle comprising of birth, Circumcision, Marriage and death. Other social event are also celebrated collectively, details of social ceremonies of Hussaini are given.

Marriage is another important event in the life cycle and also in the village social structure and activities. It is celebrated with great pomp and show. The parents in consent select the eligible boy or girl for the daughter or son with close relatives. At the time of engagement gifts are given to the bride. These gifts are in the form of cloths, pair of shoes, socks and a few woollies like sweater and shawl. These gifts are used at special occasions in the duration between engagement and marriage. Many of the gifts are left for the marriage. The Nikah ceremony takes place in the Jamatkhana where consent of both the parties is sought and paper sighed. For Meheer an average of Rs 10000 is decided with the consent of both the families also after the assessment of financial conditions of the bride groom, which is seldom payable at the time of Nikah and marriage.
Usually the people prepare their sons to get married in their early twenties; the girls get married in their teen age, maximum at 17-19.

Being "patriarchal" and "matrilineal" society the birth of baby boy is marked with gun fire in the air which is actually a nosegay conveyed to all the neighbouring houses, friends and close relative who are looking forward to this occasion although the gun is fired by men, but the women of the neighboring houses, and close relatives pay a visit to the parent's house of the new born, presenting gifts in cash and in kind to the new baron. Sometimes services are also rendered for the new boron's parents help in conduction their agricultural works. Especially women coming from the neighborhood or close relatives of the new boron's parents extend their full cooperation to do the chores.
When the baby girl is born the event is taken up quietly as this is also an occasion of happiness but this happiness has to be concealed. Traditionally parents think no need to make announcement with gunfire, but are no restriction on the gift services.

The maternal grandparents of the newborn also visit then with expensive gifts. The hosts usually slaughter a goat or sheep to serve the visiting guests with food.

When someone dies, the body is given the bath, and body is wrapped in white cloth (kafan). The near relatives, friends recite the Holy Quran for eternal peace of soul of the deceased. Before the burial the dead body is kept for all the mourners to look at face of the deceased. All attending the funeral say the Namaz-janaza and after the burial takes place. Usually no food is cooked in the deceased's house for some days. The relatives, friends and neighbors have the duty to provide cooked food to the bereaved family. On the third food is cooked in large quantity to be served to the villagers. There is a tradition called "Chiragh Roshan" where an oil lamp made of wool offered in to the oil (sesame or apricot oil) is placed in a Chiroughdon. The khalifa recites some verses of Quran and Chiroughnoma of Pir Nasir Khusrow and Ismaili Dayiee of 10th century. On the seventh day food (Molida) is cooked by the bereaved family in large quantity to be served to the villagers. On the fourth day again the villagers are served with food and the Khalifa recite Quran for the forgiveness of the soul of the deceased.

People of Hussaini village belong to the Shia Imami Ismailia tradition of Islam. There is one Jamatkhana with one religious center. The Jamatkhana has a leader called "Mukhi" and "Kamaria" to assist him. Village has a khalifa, who is responsible to religious part of birth, death, and marriage ceremonies. Within the Jamatkhana there are different committees to manage the system. These committees comprise of volunteers from the village. There are Boys Scouts, Girls Guides, Shoes Company, Water Company, Light Company etc. All the committees are performing their duties under the supervision of Mukhi. Mukhi works under supervision of Local Council, Regional Council, national council and International Council. The office f the International Council is in Geneva and the National Council in Karachi.


On the day of Eid, all the villagers gather in Jamatkhana's ground and say their prayer. This is a very happy occasion for all of them. They show their happiness by embracing with and giving to congratulation to one another. Special foods and dishes are prepared. They visit one another's house. There are different recreational activities for children and they enjoy best of their time.

There are also special preparations to celebrate this Eid. People are slaughtering animals. They wear new send meat/mutton to their neighbors and relatives. Sacrificing of animals is performed after saying prayer.
KITZIT is on e of the Wakhi ceremony celebrated in the month of February to welcome the spring season. On the day o f the celebration every household prepares variety of traditional food, gather at one place, where all the people pray for unity and blessings, betterment of all humans, pool all the prepared food and eat together.

KITZIT marks the end of wordlessness, lazy hibernating winter and gives new working life and regularize the people for new season to work with greater zeal in the field and outside homes. The farmers prepare their fields for the cultivation and also spread manure. There is an old custom of sprinkling flour over the wall and pillars of the houses. Kitzit was also a day for the youngsters to play Toksuri (a traditional base ball type game)

Usually this ceremony takes place in the first week of March, which last for two days. On the first day the villagers gather at one place carrying the dish of Khamali or the bread of Semn (local dish made of wheat flour).

The next day again people gather at the same place with their own Semns (this day the Semn is cooked like pudding or like halva). Then a pair of oxen and the Shahgunputhuk (a person representative of a family, member of which are traditionally symbol of agriculture) is brought. The Khalifa prays for better crops, unity, and success. After prayer the Shahgunputhuk sows the seeds in the field, and then all the villagers start sowing the seeds (symbolically) in their own fields. Taugm marks the day of sowing after this rite , cultivation starts in the village followed by Jugun (a traditional polo played without horses), which is played by the villagers.


It is celebrated in the month of July, usually on 10th or 12th, when barley crops is ready to be harvested, the cutting of barley is a men's affair so they go out in the fields carrying Khamali, the bread, ghee, the migraine and Spandur, tiny herb grain the smoke of which is used as air freshener. They all gather by the field. A small rite takes place before the start of the crop cutting which is that the oldest man puts Spander on fire so smoke comes out and he cuts some barley and gives it to the men who bring them to their homes where the house wife cooks a delicious dish and put the barley grain in it. When the food is cooked then every man brings the food to a decided place of summoning, where they all take the food, and pray to God for good yield, after this the harvesting takes place.

The Lumbardar is the head of the village in this area. He enjoys a great political power. There is a member of Union Council. A member of Community Arbitration Board in the village is responsible for conflict resolution. This Board is comprises of a president, secretary and members. Whenever a conflict arises, the sufferer tenders an application to the secretary/president of the board.

President and secretary issue a circular calling all members of the board in the office (Gulmit) on fixed date. This meeting in addition to Board members may have some elders of the village for conflict resolution. If any of the disputant ignores the decision of the board, he may tender he application in the Tehsil or Police Station. Normally Tehsil/Police Station first instructs both disputant parties to once again consult Arbitration Board. If the case is an outsider or with governmental organization, the Numberdar/Members Union Council/Member Arbitration Board are dealing with the case jointly.