Ethnicity, Religion,..., among the Pakhtuns of Malakand

[Toramana]

Contested and Contextual Identities: Ethnicity, Religion

and Identity among the Pakhtuns of Malakand, Pakistan.

This study reflects on Pakhtun sense of belonging and suggests a complex and dynamic process of identification that involves multiple aspects. The multilayered, contextual and contested identification process among Pakhtuns indicates segmentary ethnicity that has intra ethnic, inter ethnic and national aspects. It argues that the literature on Pakhtun identity highlights the internal stratification and ecological variation amongst Pakhtuns but stop short of establishing any relationship between this internal stratification and the process of identification. The literature also fails to see the significance of the continuous and progressive identification of Pakhtuns with Pakistan and Islam. Focusing on generative processes (internal and external identification) in time of flux this thesis remains contemporary in its approach to ethnicity and identity. It also contributes to the debate in Social Anthropology about the relative emphasis on ‘boundary’ or the ‘cultural stuff’. The research focuses on Malakand in Khyber Pakhtunkhwa (Pakistan), which in its changing administrative status has hybridity of the ‘autonomous’ Tribal Areas and ‘governed’ Settled Districts. Such transforming status has a greater significance to investigate identity processes in time of flux and in the context of Pakhtun ecological variation. I have argued in this study that Pakhtuns in Malakand categorize each other as Khanan and Ghariban in times of socio economic change. These categories in reciprocal opposition maintain categorical boundary through a meaning system that is informed by particular patterns of social conduct. The two categories are also involved in contextual contestation over the ethnic identity i.e who is Pakhtun? The contestation involves alternative emphasis on ascribed and performing aspects of Pakhtunness in local and non local contexts. Pakhtuns also reflect on their Pakistani and Muslim identities in a progressive way. Although Pakhtun identity remains primary in relation to Pakistani identity, they do perceive themselves as belonging to a multi ethnic Pakistani identity. The non ideological and non sectarian Muslim identity remains significant to Pakhtuns. However, the current religious unrest in the region has generated a discourse that reconsiders the relationship between Pakhtun cultural code and Islam. The thesis thus concludes that dynamic identification processes among Pakhtuns of Pakistan indicate multilayered, contested and contextual Pakhtunness. This also alludes to the segmentary nature of ethnicity and the complexity of relationship between ethnicity and Islam in Pakistan.

http://etheses.whiterose.ac.uk/1179/...Jan_Thesis.pdf

[gadoonwal]

The lal khan and his ppp in swat malaknd region demanded malaknd swat to be separate province from pashtunkhwa.They want malaknd province and warn if the govt not agree to their demnd they will protest in front of parlaiment.This was published in daily azadi swat.
After the renaming of nwfp to pashtunkhwa the khindko speakers of hazara demanded hazara province and now malkand swat did the same.
It is a matter of shame that now pashtuns oppose the pashtunkhwa.
The swat malaknd people i found the most patriotic pakistanis among pashtuns.They celebrate ,,akhtar,,with islam abad and not with pashtunkhwa.
The entire pashtunkhwa follow their pashtun mula and swatis follow punjabay mula,..
There is no khanissim in area dominated by one tribe with clear majority such as our area ,gadun ,cherat and other tribal areas.
Khanism is more in swat,malkand region,settle areas.But in settle areas khanism is not that much.

[Toramana]

In Sawabi, there is some worst kind of Khanism in many ways more macabre than the one that exists in Charssada or Bar Swat. This is not to say in Swat there is no Khanism or it isn't ugly.

Moreover, what Lal Khan is doing is just a political stunt ---He is a spent force and now wants his political credentials afloat with these slogans. It is not so easy making a separate province. Also, no need to generalise. Otherwise, also give us the right to generalise about Gaduns most of whom have opposed renaming NWFP as Pukhtunkhwa.

[gadoonwal]

In Sawabi, there is some worst kind of Khanism in many ways more macabre than the one that exists in Charssada or Bar Swat. This is not to say in Swat there is no Khanism or it isn't ugly.

Moreover, what Lal Khan is doing is just a political stunt ---He is a spent force and now wants his political credentials afloat with these slogans. It is not so easy making a separate province. Also, no need to generalise. Otherwise, also give us the right to generalise about Gaduns most of whom have opposed renaming NWFP as Pukhtunkhwa.

Gadun is the only area where 100% peopel voted for ,,anp,,and proudly celebrate the renaming of pashtunkhwa watan.Grow up do some reasrch.
In fact swabiwal are the most nationalist pashtuns in pashtunkhwa.
khanisim in the settle area of swabi is by name .
The yousufzai khanan of haripore are the most anti-pashtuns.
In hazara region the khnidko papulation (including khindko speaking pashtuns) oppose the renaming of our province everyone know that.
We are from the west of indus blue blood pashtana not some daman dancing for paki army.

lal khan is not alone many of others shown hatered towards the renaming pashtunkhwa.
Imagine if you swatis and hazariwal separate from us what will happen?
punjab will treat you worst then now.
You will have to follow the pashtunkhwa not some masters setting in lahore sharif teaching you punjabyat.

[emkhan]

Isfandyar the leader of Pashtoons is disappeared for the last two years... people have printed his pictures of disappearance, (if this person is found please tell us)