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Pashtun Nationalists and Islam
As Salaamu Aleikoum Wa rahmatullahi wa barakatuhu,
Like any poor and underdeveloped society, the Pashtuns are plagued by various ailments that prevent them from progressing. But the lack self esteem and identity is the primary concern of Pashtun Nationalists. Aside from the fact that Pashtuns live in two different countries where they are treated as second class citizens, there are many other social and political factors that could be identified as the cause of this lack of identity.
Pashtun Nationalism is manifested in a variety of cultural social and political expressions. There are Nationalist authors, poets and singers. Pashtun social organizations, fraternities, student associations and cultural associations. And there are Pashtun Nationalist political figures.
Nationalism among Pashtuns is observed among people from all walks of life. Because of the nature of Pashtun culture and the tribal background. But Nationalism as a political ideology is most concentrated among the social elites. Usually, the children of the well to do, or rich educated families who can afford to let their children study at universities. It is the latter category that will be the focus of this text.
While the Pashtun society is primarily rural, primitive and conservative, the Nationalists who claim to represent them have nothing in common with the vast majority. Nationalists are from the social elite who are a very small minority. The vast majority who identify themselves as patriotic people who love their identity, culture and heritage, usually do not consider the rich, educated, clean shaven men who imitate Europeans as their representatives.
This large gap that exists between the rich, educated social elite and the vast majority who are primarily rural and primitive is the reason why Nationalists have never achieved to mobilize and rally people behind theit cause. Aside from the economic differences between the elites and the rural peasantry, religious and cultural differences are other significant factors that widen the gap.
The Nationalists tend to be secular and liberal minded people who prefer Western dress code, Western ideologies, and Western political literature. Islam as a religion has only a cultural function in their lives. The men shave, and occasionally consume alcohol and enjoy music and dancing of female artists. Their women are likewise, very liberal and do not cover their heads. In contrast to the general Pashtun society that tends to be very religious. They tend to be very strict in practicing their religion. Individual and congregational prayers are a major part of the daily routines. Both men and women are generally dressed in traditional garments that cover their entire body. And it is very common to see men letting their beards grow.
A tendency that could be observed among the young social elites of Pashtun diaspora is the resentment against Islam. The children of the well to do Pashtuns who have established themselves outside their homeland are the most outspoken critiques of Islam among all Pashtuns. They identify themselves as Pashtun Nationslists. While living abroad in societies where they lack the sense of community and social bonding with their environment, they tend to develop a stereo-typical perception of Islam and Muslims. Which is primarily based on orientalist and anti-Islamic propaganda they pick up in the media.
These young Pashtuns who are in search for identity are heavily influenced by the Persian Nationalism and self praise which is prevalent among Persians of Afghanistan and Iran. While the Persians brag and boast about their pre-Islamic glory and fame and their Sufi saints after the conversion of Persia to Islam, the Pashtun Nationalists fail to find similar praiseworthy history, so they elevate random figures to sainthood and champions of Pashtun Nationalism. They find comfort in the poetry of figures such as Abdul Ghani Khan. The heretic and blasphamous passages of his poetry is memorized, and his glorification of promescuity, fornication and alcohol consumption is idealized as the most sound moral values.
For these Pashtun Nationalists, Islam is one of the causes of the current social, cultural and political instability in the region. Therefore, they resent Islam so much, that they tend to forget all other factors and focus primarily on how to get rid of the mark of Islam on their language, culture, tradition, social values and morality. While aware of the fact that free speech is virtually unknown in Pakistan and Afghanistan, these Nationalists find refuge in the freedom of internet communities to express their anger and hatred for Islam. Some of their outspoken leaders even plead to translate the Islamic prayer to Pashto to express their rebellion to the role of Arabic in their culture and society.
Al though some of them rather stay vague and not blatantly reveal that they have disbelieved, they find ingenuous ways to apply Western liberalism as a standard and attack Islam. This practice cannot be considered as a serious development among Pashtuns in general. But is rather an expression of discontent and frustration of some which is ventilated in this manner.
These young Nationalists fail to realize that their hate speech against Islam will never be received positively among the vast majority of the Pashtuns back home. But that is not their concern as their rant against Islam serves their own personal interests.
The true motive behind this resentment and frustration against Islam, as is stated above, is the lack of identity and self esteem. Like any social group that suffers from psychological and social trauma, they find refuge in the practice which is very popular in modern day and age. In Western societies, Muslims and Islam are blamed for almost everything. From weak economy to bad weather to failure to win the World Cup. So these young Pashtun diaspora join others in the onslaught against Islam to obtain recognition and mutual interests with the non-Muslims of their environment.
Therefore, it is of no significance what so ever what the Nationalist diaspora have to say. Because their statements and their views have no place in Pashtun society. And most of them will have to hide their apostasy whenever they return home on holidays out of fear of bringing shame to their community, or even worse, facing prosecution.
Like any poor and underdeveloped society, the Pashtuns are plagued by various ailments that prevent them from progressing. But the lack self esteem and identity is the primary concern of Pashtun Nationalists. Aside from the fact that Pashtuns live in two different countries where they are treated as second class citizens, there are many other social and political factors that could be identified as the cause of this lack of identity.
Pashtun Nationalism is manifested in a variety of cultural social and political expressions. There are Nationalist authors, poets and singers. Pashtun social organizations, fraternities, student associations and cultural associations. And there are Pashtun Nationalist political figures.
Nationalism among Pashtuns is observed among people from all walks of life. Because of the nature of Pashtun culture and the tribal background. But Nationalism as a political ideology is most concentrated among the social elites. Usually, the children of the well to do, or rich educated families who can afford to let their children study at universities. It is the latter category that will be the focus of this text.
While the Pashtun society is primarily rural, primitive and conservative, the Nationalists who claim to represent them have nothing in common with the vast majority. Nationalists are from the social elite who are a very small minority. The vast majority who identify themselves as patriotic people who love their identity, culture and heritage, usually do not consider the rich, educated, clean shaven men who imitate Europeans as their representatives.
This large gap that exists between the rich, educated social elite and the vast majority who are primarily rural and primitive is the reason why Nationalists have never achieved to mobilize and rally people behind theit cause. Aside from the economic differences between the elites and the rural peasantry, religious and cultural differences are other significant factors that widen the gap.
The Nationalists tend to be secular and liberal minded people who prefer Western dress code, Western ideologies, and Western political literature. Islam as a religion has only a cultural function in their lives. The men shave, and occasionally consume alcohol and enjoy music and dancing of female artists. Their women are likewise, very liberal and do not cover their heads. In contrast to the general Pashtun society that tends to be very religious. They tend to be very strict in practicing their religion. Individual and congregational prayers are a major part of the daily routines. Both men and women are generally dressed in traditional garments that cover their entire body. And it is very common to see men letting their beards grow.
A tendency that could be observed among the young social elites of Pashtun diaspora is the resentment against Islam. The children of the well to do Pashtuns who have established themselves outside their homeland are the most outspoken critiques of Islam among all Pashtuns. They identify themselves as Pashtun Nationslists. While living abroad in societies where they lack the sense of community and social bonding with their environment, they tend to develop a stereo-typical perception of Islam and Muslims. Which is primarily based on orientalist and anti-Islamic propaganda they pick up in the media.
These young Pashtuns who are in search for identity are heavily influenced by the Persian Nationalism and self praise which is prevalent among Persians of Afghanistan and Iran. While the Persians brag and boast about their pre-Islamic glory and fame and their Sufi saints after the conversion of Persia to Islam, the Pashtun Nationalists fail to find similar praiseworthy history, so they elevate random figures to sainthood and champions of Pashtun Nationalism. They find comfort in the poetry of figures such as Abdul Ghani Khan. The heretic and blasphamous passages of his poetry is memorized, and his glorification of promescuity, fornication and alcohol consumption is idealized as the most sound moral values.
For these Pashtun Nationalists, Islam is one of the causes of the current social, cultural and political instability in the region. Therefore, they resent Islam so much, that they tend to forget all other factors and focus primarily on how to get rid of the mark of Islam on their language, culture, tradition, social values and morality. While aware of the fact that free speech is virtually unknown in Pakistan and Afghanistan, these Nationalists find refuge in the freedom of internet communities to express their anger and hatred for Islam. Some of their outspoken leaders even plead to translate the Islamic prayer to Pashto to express their rebellion to the role of Arabic in their culture and society.
Al though some of them rather stay vague and not blatantly reveal that they have disbelieved, they find ingenuous ways to apply Western liberalism as a standard and attack Islam. This practice cannot be considered as a serious development among Pashtuns in general. But is rather an expression of discontent and frustration of some which is ventilated in this manner.
These young Nationalists fail to realize that their hate speech against Islam will never be received positively among the vast majority of the Pashtuns back home. But that is not their concern as their rant against Islam serves their own personal interests.
The true motive behind this resentment and frustration against Islam, as is stated above, is the lack of identity and self esteem. Like any social group that suffers from psychological and social trauma, they find refuge in the practice which is very popular in modern day and age. In Western societies, Muslims and Islam are blamed for almost everything. From weak economy to bad weather to failure to win the World Cup. So these young Pashtun diaspora join others in the onslaught against Islam to obtain recognition and mutual interests with the non-Muslims of their environment.
Therefore, it is of no significance what so ever what the Nationalist diaspora have to say. Because their statements and their views have no place in Pashtun society. And most of them will have to hide their apostasy whenever they return home on holidays out of fear of bringing shame to their community, or even worse, facing prosecution.
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