Pashtoonwali

Pakhtoonwali / Pashtoonwali / Pakhtunwali / Pashtunwali
"I despise the man who does not guide his life by honour
The very word honour drives me mad".
(Khushal Khan Khattak)
The Pukhtoon social structure, which has attracted the attention of many a scholar is mainly governed by conventions and traditions and a code of honour known as "Pukhtoonwali". This un-written code is the keystone of the arch of the Pukhtoons' social fabric. It exercises a great influence on their actions and has been held sacrosanct by them generation after generation. The Pukhtoonwali or the Pukhtoon code of honour embraces all the activities from the cradle to the grave. It imposes upon the members of the Pukhtoon society four chief obligations. Firstly Nanawatey or repentance over past hostility or inimical attitude and grant of asylum, secondly Teega or a truce declared by a Jirga to avoid bloodshed between two rival factions, thirdly Badal or obligation to seek revenge by retaliation and fourthly Melmastiya or an open hearted hospitality which is one of the most sublime and noble features of Pukhtoon character. In a broad sense hospitality, magnanimity, chivalry, honesty, uprightness, patriotism, love and devotion for the country are the essential features of Pukhtoonwali.
The history of Pukhtoonwali is as old as the history of the Pukhtoons and every individual of Pukhtoon society is expected to abide by these age old traditions. The non-observance of these customary laws is considered disgraceful and may lead to expulsion of an individual or even a whole family. Pukhtoonwali, Pukhto and Pukhtoon have become almost synonymous terms.
Some useful words that signify individual or collective Pashtoon Tribal functions are given below. These words are common to Pathan society and language but some, unfortunately have fallen into disuse in the Settled areas.
Melmastia, Badal, Nanawatey, Nang, Tor, Tarboor, Lashkar, Jirga, Rogha, Belga, Bota, Hujra, Karhay (Tiga), Chalweshti, Nikkat, Badragga, Hamsaya, Qalang, Gundi, Baramta, Balandra (Ashar), Meerata, Lokhay Warkawal ,Chigha, Tarr, Mila Tarr, Badnar, Mu'ajib, Lungai, Nagha, Saz, Aitbar.
Pakhtoonwali is an unwritten democratic, socio-political culture, law and ideology of the Pakhtoon society inherited from their forefathers and carried on to the present generation, it is a dominant force of Pakhtoon culture and identity.
Pakhtoonwali is basically conservative but radical, apparently dictatorial while naturally democratic centuries old, but still a young phenomenon in the Pakhtoon culture and socio-economic structure.
Pakhtoon society, by the virtue of Pakhtoonwali, went straight to the feudal social structure without experiencing an era of slavery.
Pakhtana have preserved their culture in the course of a long history up to the present capitalistic socio-economic structure. And Pakhtoonwali has been able to maintain a powerful dialectical balance of the Pakhtoon society 1.
Pakhtoonwali as a complement of the Pakhtoon society, for its perfection and reform, has undergone carious legal, political, economic and cultural changes in rules and regulation and has developed into an accepted comprehensive constitution. Pakhtoonwali consists of qualifications such as Khpelwaki (self authority), Sialy (Equality), Jirga (Assemble), Roogha (reconciliation or compromise), Badal (revenge), Barabary (equivalence), Teega/Nerkh (Law), Arbakai (messengers) Aziz/Azizwale (clan, clanship), Terbor/Terborwali (cousin and tribal rivalries), Nang (competence), Gairat (enthusiasm), Ooga Warkawel (giving lift to persons in need), Pannah Warkawel (Offering asylum), Ashar (shared co-operative work), Zhemana (Commitment), Melater (patrons), Chagha (Call for action), Soola (truce) and other.
Pakhtoonwali is a democratic structure emphasizing of Jirga, Sialy and Barabary. It is a defensive system in terms of Jirga, Chagha and Arbakai. It is a legal system in terms of Jirga, Teega/Nerkh, Pannah and Roogha. This system has managed all social and internal affairs of the Pakhtoon society before and after Islam. It has created small and large local governments in Central and South Asia.
All the Pakhtana social structures are undergoing political processes and are forged into certain socio-economic evolutionary shapes. The 8 centuries’ perpetual Pakhtoon nationalism animated a political central government for the first time in the 12 th century and then established a strong centralized government in the mid 18 th century.
All small and large tribes and ethnic groups participated in the reform and improvement of the government administration and in its various economic, social and cultural aspects. With the strengthening of relations among these ethnic groups in socio-economic affairs, Pakhtoon nationalism was transformed into Afghan nationalism.
Afghan nationalism is in fact a 20 th century phenomenon of political power in the form of a centralized state government, Sequentially, Pakhtoonwali is the first foundation stone, Pakhtoon nationalism is second and afghan nationalism is the third and evolutionary phase of political structure, state and nation formation. Pakhtoonwali has a history of several thousand years while Pakhtoon nationalism is only a few hundred years old afghan nationalism is a product of the contemporary 20 th century history.
Islam reached this part of the world in the 7 th century and Pakhtana accepted it as part of their faith and socio-economic culture by the 11 th century 2. Islamic fundamentalism however appeared to influence people’s mentality only after 1964 and practically after 1978. It concentrated the efforts towards a deliberate struggle for taking over political power in the country. The fundamentalists grasped the political power in 1992 and then vandalized the existing government framework of decades old afghan nationalism.
Pahshtunwali as a cultural institution
There is no doubt as to the distinction between Islamic law and Pashtunwali. While there is little reliable information the origins of Pashtunwali, it is a cultural tradition that almost certainly predates Islam. It is in reflection of Pashtun tribal society as well as a guide to conduct and conflict resolution so there is a definite religious influence in it. In Afghanistan and the tribal areas of Pakistan the degree to which Pashtunwali or Islamic law holds sway varies. The soviet invasion and subsequent 25 years of war contributed to a considerable dissolution of traditional tribal custom to the point were Islamic law, that is not necessarily grounded in tribal and family tradition, has taken hold and now plays a larger role in the society. In Pakistan, the central governments attempt to bring the tribal areas under it's control has had a similar effect. In many areas an Islamic Ulema rather than the Jirga is the institution called upon to decide matters in the community. However, the Pashtunwali is still not likely to entirely replaced. It is still common for a person with a dispute or accused of a crime to be asked whether he wants to be judged under Islamic law or the Pashtunwali.