An article by Professor Karim H Karim sharing an update with observations and some very important questions
Social Justice Concerns About the Aga Hall Project in Mumbai; and (II) Sad Observations by a Canadian Ismaili Visitor to India
22 July 2024
[This post has two components: In the first piece, Professor Karim H. Karim examines the Aga Hall Project currently under construction in Mumbai, India. His inspiration for the piece comes from His Highness the Aga Khan’s advice to his Ismaili followers to ask hard questions about issues affecting the community. Dr. Karim inquires about the $365 million Aga Hall project’s luxury 54-storey Mumbai skyscraper. His soul-searching article examines the site redevelopment in the context of the Aga Khan Development Network (AKDN) ethics, Ismaili Muslim values and the current program to address ultra-poverty that designates India as a high-priority country.
The next piece, submitted by an Ismaili Canadian visitor to India, is a disturbing eyewitness report of some terrible social habits and health issues within the Indian Jamat as well as the physical state of the Karimabad apartment complex and two historical Mumbai Jamatkhanas.
The post underscores the crucial role of the Ismaili community and its institutions in addressing pressing social and ethical issues, empowering them to take action
(I). Asking Hard Questions about the Aga Hall Project: The “Iconic” Mumbai Redevelopment Raises Troubling Social Justice Concerns
Aga Hall Towers
Aga Hall Towers, Mumbai, India, .
By PROFESSOR KARIM H. KARIM
The author, Karim H. Karim, has shaped this piece based on in-person and online Aga Hall Estate redevelopment team presentations, related documents, social media discussions, and communications with several individuals.
The views expressed here are his.
The superlatives used in selling luxury apartments at the Aga Hall Estate in India will make even the most unrestrained publicity agents blush. Marketing presentations speak of the building as “exceptional,” “breathtaking,” “at the heart of everything,” “most exclusive,” “state-of-the-art,” “world-class,” “pre-eminent,” “ageless,” “ultimate,” “infinite,” “better than best,” “perfect,” “iconic.” Consider these boasts in the light of the following two translated passages, the first a verse from the Holy Qur’an and the second from the Ismaili Ginan (hymn) “Maal Khajina Bahotaj Bhariya” attributed to Sayyid Gulmali Shah:
The servants of the All-Merciful
are those who walk in the earth modestly — Qur’an (25:63)
Wealth and treasure abound
But you will not keep them
This lovely palace will be forgotten
And your place will be the jungle
In what slumber do you sleep?
Recall the Lord, recall Mawla — Ismaili Ginan
Many decades ago, a religious education teacher cautioned me against carelessly using absolutes because perfection does not exist in the material world. But that does not seem to apply to the South Mumbai Aga Hall redevelopment project, which has endowed itself with a heavenly aura.
Its promoters say that it is inspired by descriptions of paradise, claiming that “there will be delight, luxury, and comfort at every square foot” of this heaven on earth. Furthermore, it will have fabulous views of the Arabian Sea, which they declare “represents infinity” (an attribute of God).
This over-inflated balloon of self-congratulatory hype dropped to earth when an audience member at a presentation asked whether the building’s sightlines would always remain unobstructed. A project spokesperson was compelled to admit that such a guarantee could not be given because “in Mumbai, anybody builds anything anywhere, anytime.”
The glorious visions of all-pervading luxury and Eden-like delight also make for a jarring contrast with the reality of the grinding poverty of 2.5 million of Mumbai’s residents. Muslims are disproportionately the most deprived in the megapolis. Many Ismailis in Mumbai and around India are also among the country’s ultra-poor, whose upliftment remains the responsibility of the community’s leadership in India. The Aga Hall developers constantly speak of the accolades that the project has received for being environmentally friendly and “iconic” in design. However, the criteria for such awards and certifications do not account for the social justice values relating to poverty alleviation, which is a major concern of the Ismaili Imamat.
Aga Hall Estate’s current redevelopment is led by the Prince Aly Khan Hospital Charitable Trust, with the logo of Aga Khan Agency for Habitat (AKAH), a body within the Aga Khan Development Network (AKDN), also appearing on the project’s brochure. The AKDN is an organization that has become well-known since the 1980s for its institutions’ innovative and successful initiatives to raise the quality of life of Ismaili Muslims and the communities among whom they live.
However, the Rs. 2,000 crore ($365 million Canadian) Aga Hall redevelopment does not appear to fit into AKDN’s dominant models of funding and operation. Notwithstanding the rationale that the “profit” from this project will go to the hospital, the promotional discourse of the project has drastically shifted course in making the wealthy its primary focus.
This article is concerned with the ethical and social justice implications of the Aga Hall Estate’s prioritization of the interests of the rich.
What is the Aga Hall Estate Project?
The 46th Nizari Ismaili Imam (Hasanali Shah, Aga Khan I) established his residence at Aga Hall (also known as Wadi) in South Mumbai’s Mazgaon locality in 1848. (His beautiful marble and sandstone mausoleum is north of this site at Hasanabad). Aga Khan II (Imam Shah Ali Shah) and Aga Khan III (Imam Sultan Mahomed Shah) also resided at Aga Hall. The Wadi Jamatkhana was built in 1900 on the estate’s lands that occupy several acres.
Additional community buildings were constructed over time. Ismaili Housing Society residences, the Diamond Jubilee School, and the Aly Khan Hospital have graced it since the mid-20th century. (There was another Imamat residence nearby in Malabar Hill, west of Hasanabad, which the present Imam, Aga Khan IV, Mawlana Hazar Imam, donated to accommodate housing for the poor in the early 1980s.)
Under the current redevelopment, the hospital is being remade into a “state of the art” medical facility, and the school will become an International Baccalaureate institution. Wadi Jamatkhana will be reconstructed. The housing society’s structures are being demolished to be replaced by a 45-storey “tenant” tower that will stand next to the project’s 54-floor commercial skyscraper, whose 373 freehold apartments are for sale on Mumbai’s real estate market. Mughal-themed gardens will intersperse the buildings designed in Islamic and Rajasthani architectural styles. The 140-year-old gates and fountain are being preserved for reinstallation. India’s “highest green building certification” has been obtained for the redevelopment.
The rationale provided for the project’s luxurious commercial tower is that its “surplus” will be used to upgrade the Aly Khan Hospital. Sometimes, the word “profit” is used at presentations, even though surplus and profit technically mean different things. The preferred audiences for the Aga Hall redevelopment’s promoters are well-off Ismaili and non-Ismaili Non-Resident Indians (NRIs).
Asking Hard Questions
“In dealing with the issues that lie ahead of us, we will look at them straight in the face, we will ask the hard questions. If we cannot find immediate answers, we will go on asking the same questions until inshallah, we are inspired to find the answers, but we will not give up. We will not go back to an obscurantism, to a form of intellectual retreat into something which is neither beneficial for the present and certainly not constructive for the future.” — His Highness the Aga Khan, November 11, 1986
Many questions remain unanswered despite the project team’s international publicity blitzes.
Why is a development network building luxury apartments?
Why is an institution that describes itself as endeavouring “to realize the social conscience of Islam” foregrounding the interests of the rich?
Why is a habitat agency whose mandate is to “work with communities to help them prepare for and respond to natural disasters and the effects of climate change” involved with the construction of investment property?
Has there been an unannounced change in the long-standing policy that has focused solely on providing homes for the lower and middle classes?
Why is one Ismaili housing society being upgraded to “world-class” standards while many others in India and elsewhere have languished for decades in varying states of disrepair and neglect?
Does this apparent change in direction signal an overall shift in the priorities and modus operandi for the entire AKDN organization?
There are larger questions about the effect of this development on the Ismaili community:
What impact will the seeming turnaround have on the way Ismailis conceptualize some of their fundamental values?
How will those who are feeling disaffected with the community’s institutions respond?
Wealth and the Quality of Life
Like other branches of Islam, the Ismaili faith does not prohibit the accumulation and enjoyment of private wealth, including real estate. However, sacred teachings emphasize moral responsibilities and ethical behaviour in acquiring income. Believers are expected to avoid excess and ostentation and to be humble and modest. Thoughtfulness and kindness towards the less fortunate are integral to the faith’s practice. Philanthropy is strongly encouraged, and there has long been a tradition of generous giving. These values have been beneficial for setting up Ismaili infrastructures under the guidance of the Imamat.
The establishment of health, educational, financial, and social facilities that began in the last century led to substantial material advancement of the community. Proper housing in many places of Ismaili presence became a major priority for the Imamat at the Golden Jubilee of Imam Sultan Mahomed Shah (1936), with the objective of improving and safeguarding the quality of murids’ lives. Flats were built in “colonies” (a term used in India and Pakistan) for members of the Jamat in the middle and lower socio-economic classes.
Ismailis are encouraged to contribute monetarily (and with service) to the network’s institutions. Whereas a significant proportion of the community donates to numerous causes, the most consistent financial donors are certain wealthy community members whose generosity is vital to the institutions. Fundraising has been highly systematized.
The social development programs of the Ismaili Councils and the AKDN have sought to improve the quality of life of the less privileged. Jamati members of various socio-economic classes benefit from mixed-use sites with adjacent housing, schools, and/or medical facilities.
It does not appear that any previous residential buildings were designed only for the benefit or use of the wealthy, who already have material access to high living standards.
However, the current construction of apartments in the Aga Hall complex’s commercial tower requires substantial financial resources beyond the reach of the less well-off. Whereas the “tenant” tower is being purpose-built to accommodate residents of the former buildings of the housing society, this is probably the first time the community is raising a separate structure exclusively for the rich.
Shifts in Perspective in Last Decade
The Aga Hall Estate has been under consideration for redevelopment since the mid-1990s. A 2014 design report for the AKDN stated that the estate, “including its buildings and adjacent areas (footpaths, access roads, gardens), are in a state of disrepair and require significant upgrades in terms of infrastructure.” The document’s proposals highlighted the site’s religious ethos and the Mumbai population’s socio-economic and cultural diversity. It described the Jamatkhana as “the jewel of the redevelopment complex.” There was an emphasis in that plan on blending “the spiritual and the material aspects of life that promotes a balanced way of life within the Islamic context.” The designer’s website refers to the movement from “Shariah to Hakikah.”
However, significant shifts in perspective appear to have occurred over the past decade. Whereas the 2014 report spoke about the balance between the material and the spiritual, the current brochure only speaks of “work-life balance.” Dunya (the material world) has become dominant, and din (faith) seems to have receded. The brochure boasts of the location’s “ultimate spectrum in urban living” that includes the “most desirable shopping destinations,”; “selection of international brands,”; “the trendy ‘Socials’”; “the exclusivity” of a racecourse and sports clubs; and “state of the art business district.” It declares that “With a Gross Domestic Product of US$2.7 Trillion in 2019, India is now the world’s seventh-largest economy” and invites prospective Ismaili and non-Ismaili buyers to “live at the heart of everything!”
However, these enthusiastic statements omit grim truths about the country’s deep and growing inequalities. Oxfam International’s 2023 report, “Survival of the Richest: The India Story”, notes as follows:
“Following the pandemic in 2019, the bottom 50 percent of the population have continued to see their wealth chipped away. By 2020, their income share was estimated to have fallen to only 13 percent of the national income and have less than 3 percent of the wealth. Its impact has been exceptionally poor diet, increase in debt and deaths. This is in stark contrast to the top 30 percent, who owns more than 90 percent of the wealth, with the top 10 percent owning more than 80 percent of the wealth concentrated in the top three deciles.”
It is not certain what proportions of the Jamat in Mumbai fall into the categories of rich and poor, but Mawlana Hazar Imam has instructed institutions to address the needs of murids who live in “ultra-poverty” during his Golden and Diamond Jubilees. He has indicated inadequate housing as a major problem and has identified India as a priority country for this international program. In late 2023, a Talika (a written message) reiterated his concern for the ultra-poor again. The Ismaili Leaders’ International Forum reviewed progress on the program to deal with the elimination of poverty at it meeting in June 2024. This issue is clearly not the focus of those selling Aga Hall Estate apartments.
It seems noteworthy that the book The Psychology of Money: Timeless Lessons on Wealth, Greed, and Happiness was prominently displayed alongside a spokesperson during a video presentation on the project. Also interesting is that the commercial tower caught the attention of the online Indian newspaper Money Control, which wrote about it glowingly for a readership attracted to luxury and conspicuous consumption.
Ethics in Action?
The AKDN has described itself as endeavouring to “realize the social conscience of Islam” and its projects are called “ethics in action.” Unfortunately, not everyone in the vast network seems to understand what such an institutional position entails. There are multiple layers of problems in the manner that the promoters of the Aga Hall redevelopment have situated their project with respect to ethics.
In misinterpreting the Institute of Ismaili Studies’ document on the network’s ethical framework, they refer to “AKDN’s eight ethics”. Neither IIS’s nor AKDN’s materials state that the ethical principles are only eight in number. Various publications of the IIS identify additional ethics that are also important to the network’s ethos. Nevertheless, the Aga Hall project has designed its logo to represent the supposedly eight-fold ethical structure of AKDN. We are told that the symbol is based on the eight-petalled flower called Dryas Octopetalia. As it turns out, the flower is not native to tropical Mumbai, where the redevelopment is located, but to the arctic-alpine regions of the world. Such incongruities appear to underline the conceptual shallowness of the project.
The Aga Hall promotors state that the first of AKDN’s ethics is “inclusiveness.” Yet, the project’s own promotion materials, including its brochure, contradictorily emphasize the words “exclusive” and “exclusivity” to describe the nature of the site. The nullification of inclusiveness is embedded in the character of the commercial building, which is financially exclusionary. Indeed, the brochure, videos, and presentations about the project are pitched only to upper-class audiences.
In many of the community’s decrepit housing societies in India, governance (one of the other “eight ethics”) has been a sore issue. However, the Wadi housing society’s political economy seems to be intriguing in its distinctness. Among the current occupants of the colony are elite Ismaili individuals, including a high-ranking member of the Aga Khan Council of India and a Maharashtra state politician. It is unclear how decisions will be made on applications from less privileged Jamati families in Mumbai who want to reside in this highly desirable “tenant tower.”
Prince Aly Khan Hospital is to be converted to a state-of-the-art facility. Unfortunately, upgrades to some other AKDN health institutions, including Aga Khan University Hospitals, have made them more expensive and inaccessible for middle — and lower-class families. The Diamond Jubilee School will be transformed into an international baccalaureate educational institution. However, it is not clear what arrangements will be made for the neighbourhood’s children who do not meet its elevated entrance standards.
The Aga Hall project’s promotional materials strongly imply that Ismaili presence in Mumbai began with the arrival of Aga Khan I and his entourage of Persian followers in 1846. This would be patently incorrect. Documents from the celebrated Aga Khan Case (1866) reveal that the Khoja Jamat was well-established in Bombay before the end of the 1700s. The community’s wealthy members assisted many who migrated from Gujarat to the city, especially during periodic famines. Whereas the word “heritage” is used to promote the Aga Hall redevelopment, it is applied in a very exclusionary sense that erases the long-standing Khoja presence from the city’s pluralist history.
“Community” is a term used in the redevelopment’s materials to refer to all the future residents and users (Ismaili and non-Ismaili) of Aga Hall. It is presumed here that everyone will have shared access to the site’s open areas. However, the sales team does not explain how potential disagreements between the commercial tower’s occupants and others will be navigated. Experience has shown that those who have purchased property at premium prices tend to demand exclusive entitlements and privileges.
What is the Road Ahead?
“… an exclusionary narrative can deepen tensions and divisions between groups. These dynamics shape societal interactions for generations and can be challenging to change.” — Princess Zahra Aga Khan, Global Centre for Pluralism, May 19, 2021
Wealth generation has been important to the Ismaili community in ensuring services for the Jamat. It has helped to build Jamatkhanas and secular institutions that have embodied the faith’s values. Central to these values has been the improvement of the quality of life of those who are less fortunate. The generosity of the Jamat’s wealthy members has been a source of strength for the community. Whereas donors have been given certain recognitions and advantages, the community has generally sought to be inclusive of all socio-economic backgrounds and has hitherto not structurally supported class divisions in the Jamat.
A long-existing for-profit sector in communal institutions now mainly operates under the Aga Fund for Economic Development. It is mandated to remain distinct from the social development activities of institutions such as the Aga Khan Foundation. The major funding sources for AKDN’s social development programs are the Imamat, international development aid agencies, private foundations, and Jamati members. For-profit activities have not been given as overt a place in the network’s social development sector as is currently happening in the Aga Hall project. This tendency appears to be creeping into non-profit sections of the Network.
The change at Aga Hall is not merely the injection of commercialization in redeveloping the mixed-use site but the remarkable shift of prioritizing the people who purchase apartments in the 54-storey tower. Regardless of the rationale that the “profit/surplus” from this structure will flow to the hospital, the promotional discourse of the project has made an overt qualitative change in making the rich its main concern. Its language emphasizes exclusive elite access and conspicuous consumption. It subscribes to the materialist values of an opulent lifestyle that appears contrary to the AKDN’s and the Ismaili faith’s normative stance.
Whereas one could argue that there is a place in society for the high life and that there is nothing inherently wrong with such a sales pitch whose ultimate aim is social development, the unintended and insidious danger is that the Aga Hall project’s commercial discourse normalizes and reinforces the divisions between rich and poor. It is troubling that the context in which this is taking place is the severe shortage of affordable housing in India and the sharply deepening gap between the haves and the have-nots.
Adherents of the faith have been nurtured on beliefs of gaining entry to heaven through spiritual endeavour. But the Aga Hall’s materialist promotions promise paradisical happiness through a monetary transaction. This appears contradictory to Jamati members, who wonder if the value orientation has changed. Concerns in this regard are often raised by the community’s intelligentsia, and among youth in social media discussions.
I end this article by asking some additional questions that need to be addressed.
How is the apparently new focus on the interests of the rich to be explained to the community for whom a central Shia Ismaili value is social justice?
How are those who are struggling to find adequate housing for themselves and their children to rationalize the institutional construction of luxury residences?
How will the Aga Khan Council of India explain to the underprivileged in their Jamat the special advantages that are being proffered to wealthy resident and non-resident Indians?
How will fund-raisers for AKDN and Jamati projects justify the Aga Hall Estate’s “most exclusive” development?
Aga Hall’s commercialization appears to be sending mixed messages. The luxury apartment tower will be the highest building constructed in the community’s history. What will this Ismaili “icon” signal to the world about the community?
What will the project say to future generations of the Jamat about Ismaili values?
It is worth recalling that “The servants of the All-Merciful are those who walk in the earth modestly” (Qur’an, 25:63).
Date posted: July 22, 2024.
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