The Pashtuns Customs and Traditions

Customs and traditions play a vital role in the social life of any community. The culture of the members of a community and their way of life is identified by their customs and traditions. Customs, from birth to death and even after the death are of an integral part of the life of Pakistani people. But Pushtoons, as having firm and stern nature, are particularly strict in observing their customs and traditions, which has come down to them through centuries.

Pashtunwali :

Pashtunwali refers to the traditional lifestyle of the Pashtun people, which is also regarded as an ancient honor code or a non-written law for its people. Though Pashtunwali is believed to date back to pre-Islamic period, its usage or practice does not contravene basic Islamic principles.

Pashtunwali is literally translated as "the way of the Pashtun". It has no meaning in the West or in most other parts of the globe, but in the villages and clans along the border it means everything. It defines them from birth. It also has meaning to the foreign soldiers that have entered to tame and control this region for generations before they were pushed out of the Pashtuns homelands. Pushtunwali, a legal and moral code that determines social order and responsibilities. It contains sets of values pertaining to honor (namuz), solidarity (nang), hospitality, mutual support, shame and revenge which determines social order and individual responsibility. The defense of namuz, even unto death, is obligatory for every Pashtun. Elements in this code of behavior are often in opposition to the Shariah law, but it is their code that sets precedent over any other law. The Pashtun are an ethnic group with an estimated 15 million people located in Southeastern Afghanistan and Northwestern Pakistan.They have a complex organization of over 60 tribes broken down into clans and even into sub-clans.

Pakhtunwali manages all social and internal affairs of the Pakhtun society manifest in Melmastia (hospitality), Nanawatai (sanctuary), nang (Honour), ghairat (self respect), panahwarkawal (providing shelter), azizwaeei/ khpelwulee (regard for relationships), kher-khegara (welfare), gwanditob (regard for neighbour), ashar (collective, cooperative work), ooga-warkawal (helping persons in need), and saree-tob (Manhood/chivalry), etc. it also represents a democratic structure through jirga (council of elders), sialy (competition) and brabaree (equality). It ia dense system in terms of serrishta, lashka, badragga (tribal escort), chalweshti (tribal force), mlatar (patrons), chagha (call for action), soolah (concilaition), rogha (reconciliation), and others. It is legal syatem in terms of jirga, nerkh (precedent, customary law), riwaj (body of traditional law), teega (truce), nagha (tribal fine), etc.

It governs, guides and balances the form, character, and discipline of the Pathans’ way of life. It is an all embracing social code which encompasses the laws, customs, traditions and ethos of the Pakhtun society. This explains the crucial importance of Pakhtunwali in the lives of the Pakhtuns. A tapah says that:

Pa Pukhtu ting Puhktun walaar day
Bey Pukhtu nah mani Pukhtun merah Pukhtunah

Translation: The Pukhtun stands firmly on Pukhtu
The Pukhtun wife does not accept a Pukhtun husband who has no Pukhtu

Badal

To my mind death is better than life
when life can no longer be held with honour
(Khushal Khan Khattak)

Self-respect and sensitivity to insult is another essential trait of Pukhtoon character. The poorest among them has his own sense of dignity and honour and he vehemently refuses to submit to any insult. In fact every Pukhtoon considers himself equal if not better than his fellow tribesmen and an insult is, therefore, taken as scurrilous reflection on his character. An insult is sure to evoke insult and murder is likely to lead to a murder.

Badal (retaliation) and blood feuds generally emanate from intrigue with women, murder of one of the family members or their hamsayas, violation of Badragga, slight personal injury or insult or damage to property. Any insult is generally resented and retaliation is exacted in such cases.

A Pukhtoon believes and acts in accordance with the principles of Islamic Law i.e. an eye for an eye, a tooth for a tooth and blood for blood. He wipes out insult with insult regardless of cost or consequence and vindicates his honour by wiping out disgrace with a suitable action. But the urge for Badal does not mean that he is savage, blood thirsty or devoid of humane qualities. He is kind, affectionate, friendly and magnanimous and forgives any one who kills his relatives by a mistake but he will not allow any intentional murder go unavenged. Proud of his descent, he becomes offensive only when an insult is hurled at him or some injury is done to him deliberately. He goes in search of his enemy, scans the surrounding area and hills, lies in wait for months and years, undergoes all hardships but does not feel content till his efforts of wreaking vengeance on his enemy are crowned with success. Those who fail to fulfil the obligations of Pukhto (self-respect) by wiping out insult with insult, lose their prestige in the eyes of their compatriots, render themselves liable to Paighore (reproach) and earn an unfair name. According to Nang-e-Pakhto or code of honour an unavenged injury is the deepest shame and the honour of the person can be redeemed only by a similar action. It may, however, be noted that "there is little if any random crime or violence" in the tribal areas as the stakes are too high and the retribution too certain to follow.

Sometimes a Pukhtoon becomes so sentimental that he vows not to take a meal with his right hand and sleep on ground instead of a charpaee (bedstead) until he has avenged the wrong done to him. Pukhtoon history is replete with many examples of Badal and there are instances where a child born a few months even after the murder of his father has, wreaked vengeance on his enemy after patiently waiting for many years.

The obligation of Badal rests with the aggrieved party and it can be discharged only by action against the aggressor or his family. In most cases the aggressor is paid in the same coin. If no opportunity presents itself "he may defer his revenge for years, but it is disgraceful to neglect or abandon it entirely, and it is incumbent on his relations, and sometimes on his tribe, to assist him in his retaliation". When a Pukhtoon discovers that his dishonour is generally known, he prefers to die an honourable death rather than live a life of disgrace. He exercises the right of retribution with scant regard for hanging and transportation and only feels contented after avenging the insult. Badal resulted in blood feuds and vendetta in the past, but now due to the prevalent peaceful conditions in the tribal area and with the spread of education, the incidence of Badal are few and far between.

However, the system is not without safety valves. Conciliatory forces like the jirga make efforts to tone down the reprisal or reparations trough jirga or nanwatay and such other quid pro quos as swara.


Nanawatay :


As stated earlier badal is one of the foremost codes, rules, regulations and commandments of Pukhtu and under badal beside other things, the wrong done or the murder committed is to be avenged. A negative aspect of this is that it leads to unending bloodshed. As stated earlier there are certain ways and means or codes of Pukhtu under which conciliation can be effected and the would-be bloodshed could be avoided in peaceful manner. One of such ways and means or rules of Pukhtu is nanawatay.

The word nanawatay literally means” going in” or entering into someone’s house or Hujra. It is supplication for mercy and forgiveness through surrender before the other party. In case the guilty party or the one who did the wrong, wants to bring an end to the bloodshed and dispute in peaceful way before the badal is taken the party or individual has to go to the enemy, admit the guilt, express shame and unlikeness for, throw themselves/himself or the guilty one on the mercy of the enemy and seek pardon. This is known as nanawatay. It is a sort of repentance. To express more regret on the wrong done and to give great esteem to the aggrieved side, the party who resorts to nanawatay can also send or bring with them their women; the women could also be unveiled called sartor sar; can bring Holy Quran; and also have a rope in the neck called "paray pah ghaarah tlal (going with the rope in the neck).
If the aggrieved party accepts the repentance and agrees to renounce the right of badal, nanawatay is thus honoured, a jargah is held, conciliation effected, and the matter settles peacefully. Although nanawatay, "is surrender rather than sanctuary", as also stated by James W. Spain, it is required of the aggrieved party to honour and accept it James Spain asserts that "it is a 'going in' or a 'giving in' to an enemy, carrying with it a connotation of great shame for the one who undertakes it and no obligation to accept it on the part of the one to whom it is offered." Moreover, it is certainly considered an obligation "on the part of the one to whom it is offered" to honour the nanawatay, and there is no doubt that "the honour of the party solicited . . . incur a stain" if it fails to honour the nanawatay.