Ayesha Wazir | Published July 22, 2024
The author is presently enrolled in an MPhil program at Quaid-i-Azam University in Islamabad. "Opinions expressed are solely author's own and do not express the views or opinions of author's employer and the views or opinions of pakistanchronicles.online." The author can be reached at Ayeshawazir@nips.qau.edu.pk.
A Critical Perspective on The Evolution of Pashtunwali as Social Code and Its Implications for Women. A Case Study of South Waziristan. Part II
The collective sense of their geography and history, with the war economy, culture and society has given Pashtuns a peculiar way of life known as 'Pashtunwali' which is not only a burden of their geography and history but is also a big hurdle in the way of their progress. Pashtunwali is believed to be an un-codified way of life which determines the normative standards of social behaviors, cultural traits and manifestations of group psychology. One thing, however, seems to be obvious that the Mughal and British imperialism had officially and un-officially, not only appreciated, promoted and patronized these standards of behavior, but had always used it for their imperial and political gains. These standards of behavior had clearly pervasive and divisive roles in Pashtun society. These prescriptions seem to have been designed to hold society in a state of status quo and stagnation. The so-called code appears to have been developed to build a society on lines quite suitable to the exigencies of a frontline against the foreign invasions. The selection of these standards of behavior were quite calculated with configuration into the wider framework of imperial policies, which could be used as yardsticks, to define and measure the degree of loyalty, prestige, power and authority of the individual with the level of their influence in the society as proxy. These normative standards had both positive and negative implications for the mass of people in general and for the elites in particular. These had also different and diverse implications for male and female genders, which always used to affect the existence of women adversely and negatively.
Evidently, the unfortunate land had been ruled by an un-edited and un-codified way of life, under the aegis of "Pashtunwali," which is not only based on primitive customs and centuries old traditions but has also gone redundant and decadent. The outdated values having been evolved in the context of decaying patriarchy and joint family system are a major hurdle in the way of individual liberties and freedom with counter developmental implications.
On the other hand, Pashtunwali has been organically mixed with a version of extremely rigid way of life, that is deeply rooted in the ethos of religious fundamentalism, extremism and militancy. It appears to be very tough in application and devoid of all human considerations for womenfolk, with extreme interpretations and rough justifications. This version of religion seems to have been very rigidly interpreted by the semi-literate local religious elites, in order to get it synthesized with Pashtunwali, which severely affects every aspect of individual's life in daily routine.
This religio-cultural, social and tribal organization has been reinforced by the sanctions of FCR. It has its own authority which has been dispensed with and exercised by tribal Jirgas, consisting of Maliks and Maulvis under the auspices of the Political Agents. During its proceedings there has been no room for argument (دلیل), counsel (وکیل) and appeal. The Political Agent was an all-powerful instrument of state coercion, the tribal Malik was the bearer of Pashtun traditions and the Maulvi Sahib was there to uphold the edicts of sharia. The tribal jirgas were usually monopolized by the evil troika of traditional elites. These Jirgas were not different from the Roman Catholic Inquisition Courts, where there was no room for justice and fair play. Since the Pashtun tribal customs and the Sharia as rigidly interpreted by the local maliks and clergy, had always been used and abused against the womenfolk, the weaker men and the helpless individuals, therefore, jirgas couldn't deliver justice.
Strangely enough, there are not only cross cutting inconsistencies with in, but also open contradictions between the riwaj of Pashtunwali, the Shariah as understood in tribe and the administrative system organized under the FCR, which in fact, is designed to be in collusion and connivance against the interest of common people and marginalized sections of the society.
It's aptly said: "Pashto Neem Kufr De" (Pashtunwali is half disbelief)
In the light of the above-mentioned well-known Pashto proverb regarding Pashtunwali, it could be easily pointed out that the ideas, concepts, beliefs, group psychology, militant traditions and extremist attitudes related to gender inequality amongst the fringes of Pashtuns society have got nothing to do with the true spirit of religion. It's a prescription for repression, oppression and exploitation of the weaker segments of society. The main victim of the vicissitudes of the difficult, rigid and hard situations has always been the women.
It seems that "Pashtunwali" as a culture, tribal traditions and religious precepts, with all its internal contradictions, is in complete agreement against women’s rights and gender inequalities. All rights related to womenfolk are neither important for” Pashtunwali" nor sanctioned by Shariah as interpreted and practiced in tribal society of South Waziristan. The tribal women seem to have suffered as a collateral damage in the crossfire between the three pillars of the tribal way of life i.e. FCR, Pashtunwali and Sharia.
It seems that during the rule of Mughal feudalism, the Grand game under the British imperialism and the post-colonial cold war, the artificial social structure of tribalism was not only maintained in South Waziristan and FATA, but this "Artificial Construct" as an artificial social order was super imposed upon the people of the whole Pakhtunkhwa by force. This so-called social order was fully in harmony with the conservative requirements of static times, the primitive colors of life and outdated ideals of backwardness. The ignorant people of the area were persuaded to accept these ideals with a sense of passion and interest, which were promoted as symbols of their cultural and religious identity.
Today the problem is that majority of the Pashtun society, living in urban areas have ignored its hard and rigid edicts of the code, but only profess Pashtunwali to the extent of symbolism. But majority of Pashtun people living in the fringes of peripheries and remote areas like South Waziristan still adhere to the ethos of Pashtunwali and not only adopt all it as their historical legacy or cultural heritage, but also glorify it with sense of pride. Some sections of tribal masses genuinely express loud confessions with a sense of ownership about it. The fact of the matter is, however, that at the turn of the millennium and in the dawn of digital civilization, Pashtuns are neither able to carry the burden of Pashtunwali as cultural heritage, nor can afford to avoid the exigencies of modern changing times. Pashtun society is really faced with difficult questions regarding their way of life.
Should Pashtuns re-consider this vague, false, and crude social consciousness and group identity?
Should the people of South Waziristan continue to live with the way of life that is based on crude imagination as the heritage of their imperial history?
Can these historical fallacies be reconsidered in the context of the far-reaching changes taking place in the region?
After the end of the Cold War and the collapse of the foundations of the "artificial social construct", is there any chance of changing the aura of false consciousness associated with Pashtunwali?
I think time has come to review and revive so many things in the context of Pashtunwali, which are so important for human life. Time has come that Pashtun intelligentsia and academia come forward and take the courage to say the spade a spade.
Let the Pashtuns living in the world of darkness enjoy their pride in Pashtunwali but let the victims of the system be also allowed to raise their voices against the injustices perpetrated in the name of Pashtunwali. They should be encouraged to exercise their right to express their critical review of the contents of the so-called code.
© 2024 Pakistan Chronicles Online. All Rights Reserved.
The content posted in pakistanchronicles.online community pages is created by members of the public. Hence, views expressed therein may not be those of pakistanchronicles.online. pakistanchronicles.online is not responsible for any content posted by members of the public on pakistanchronicles.online. Ensure to view Disclaimer section of this website for mor information.
