Pashtun culture () is based on Pashtunwali, as well as speaking of the Pashto language and wearing Pashtun dress.
Pashtunwali is the baseline for the social behavior in Pashtun society. Pashtuns are traditionally strict and conservative regarding the preservation of their culture.Ahmad, A. S. (1980). Pukhtun economy and society: Traditional structure and economic development in a tribal society. Boston: Routledge & Kegan Paul.Ahmed, A. S. (1980). Pukhtun economy and society. London: Routledge.Ahmed, M. S., Wahab, Z., & Rehman, Z. (2017). Pukhtunwali and its Depiction in Pakistani Advertising. FWU Journal of Social Sciences, 11(2), 181-190.
Pashtunwali as a social code of honor Being the world's largest tribal ethnicity, Pashtun society is guarded by a code of common rules, customs and social behaviors, known collectively as Pashtunwali. The code is based on personal honor and promotes courage, self-respect, independence, leadership, justice and hospitality.
Hospitality
Hospitality () is one of the core tenets of the Pashtunwali. Historically, it was not regarded as just good manners, but a social obligation. Travelers in Pashtunistan record being provided food, shelter and protection regardless of being known to the host. This was first noted in English by Mountstuart Elphinstone in 1815 who said "The most remarkable characteristic of the Afghans is their hospitality. The practice of this virtue is so much a point of national honor, that their reproach to an inhospitable man is that he has no Pushtunwali."(Elphinston 1969: 226)
Almost 100 years later, this was expanded on by British writer and orientalist Theodore Leighton Pennell, who noted that this generosity even extended to former enemies, he goes to explain that the host assumed responsibility for him and risked his life to defend him.
During one journey he stayed overnight in a village in the North West Frontier occupied by numerous outlaws. Although some younger men reportedly wished to kill him during the night, the village elders refused to allow any harm to come to their guest. As one elder explained:
The hospitality is also a two-way-street, as Pennell notes. He is reluctant to refuse a roast mutton and pilao meal cooked by his host, lest it be considered an insult to his hospitality. He also comments that it is ironic that some men would practice this faithful hospitality whilst stealing from others; Hospitality occupied a unique place within Afghan moral life. Even among men whom he elsewhere describes as outlaws, raiders, or professional thieves.
Vendetta Another principle of the Pashtunwali is vendetta (). Winston Churchill took note of this during his service in British India, writing:
The Pashtun tribes are always engaged in private or public war. Every man is a warrior, a politician and a theologian. Every large house is a real feudal fortress. ... Every family cultivates its vendetta; every clan, its feud. ... Nothing is ever forgotten and very few debts are left unpaid. Winston Churchill (My Early Life, Chapter 11: "The Mahmund Valley")
Vengeance was often perused with patience. An avenger might wait months or years for an opportunity, according to Pennell. He supplants this with the story of a tribal chief who refused to open a particular window in his tower because his cousin had been watching it for months in the hope of shooting him. Some months later, Pennell records, the chief inadvertently approached the window and "had been shot there by his cousin." "Revenge is a word sweet to the Afghan ear" says Pennell.
Traditional dress and clothing
Headwear and turbans
One of the trademark and historical headwear of Pashtun men is an adorned turban () wrapped tightly around a hat with one of its ends loose over the shoulders, a sure sign and recognition of a Pashtun. The turban itself has been a symbol of pride and the center of many Pashto proverbs. However, it should be mentioned that different tribes have different types of turbans unique to them, as such tribal styles have been persevered for centuries. They are worn in everyday life by male elders, adults and tribal leaders as sign of status and respect. The common turban comes in a spectrum of colors with unique striped patterns. These styles are uniquely associated with Pashtuns throughout Central and South Asia. However, other Afghan ethnic groups have also however adopted the Pashtun turban style.
Women's clothing Traditionally modest, Pashtun women when in public, or when visiting cities or in the presence of men, have observed the Burka, a garment worn by some Muslim women around the world. They cover themselves with burka from head to toe, whilst leaving latticed slits, or nets to see through. It is made from cotton and comes in a variety of colors such as blue, white, brown and black. The burka is an essential part of Pashtun culture as it conveys honor and respect to others, in society, however it is not worn by children, young girls or elderly women. It may be worn in all Pashtun regions from Afghanistan and Pakistan, as well as by some diaspora women. However, in the presence of their own family members it may be taken off. The burka has historically been associated with women of higher class and suggested women didn't need to work. Many women insist upon wearing it to preserve their self respect and honorAhmed, A. (2010). Women's Agency in Muslim Society. The SAGE Handbook of Islamic Studies, 22, 213Agarwal, B. (1998). A field of one's own: Gender and land rights in South Asia. New York: Cambridge University Press.
Contrary to the false beliefs and propaganda suggesting it was introduced by Taliban, the earliest recorded mention of Pashtun women wearing the burka was in the early 18th century, by a British soldier of the Bengal Army, James Rattray records that:When out of doors, or taking Horse exercise, these ladies don an immense white sheet, reaching from the top of the skull cap, to the feet, a long square veil, attached by a clasp of gold, or jewel to the back of the head, conceals the face, across where there is an opening of network to admit light and air. This dress is called a Boorkha. It conceals the whole figure, all outlines which is so entirely lost, that a stranger, on viewing a party of these shrouded beings flitting about him on the streets, might as well be at a loss to guess to what class of creatures they belonged. In addition to the winding sheets, they wear long loose white boots of calico, fastened by a silken garter above the knees and turned back like a falling collar, in order to display the lining. The soles of these baglike leggings are of shawl and the garters, in their glittering tissues bear emblazed holy memorials, acts of zeal, and love recorded eminents from - from the Quran, the loose boots and veils are also embraided in white and coloured silk. They sit aside on horse back generally behind their own husband or one of their own sexWomen typically wear a veil, a long pleated upper garment extending below the knees, loose coloured trousers, often blue or red, and traditional clothing similar to the Khet Partoog. The color of the dress is usually red and is covered with variety of other ornaments. They adorn themselves in various traditional jewelry such as ornamental headpieces, bracelets, nose rings, earrings, necklaces are also worn. Henna is also done of the fingers, feet and hands to beautify themselves
Tattoos Amongst the Ghilji tribes of Pashtuns, an ancient tradition exists, the Sheen Khaal, which is regarded as a sign of beauty for women. Sheen Khaal, a tribal custom, are geometric blue facial tattoos on the chin, cheeks, mid-brow, and forehead of Pashtun women. It was once quite common amongst the Ghilji Pashtun women. However, nowadays it is often seen on elder ladies or nomads normally referred to as Kochi. This practice is slowly being abandoned due to the influence of Islam which forbids tattoos and this is also because most of the nomadic Ghilji tribes have slowly have become more settled.. Despite this many elderly ladies still have it as well as a few younger ones in Southern Afghanistan. As a substitute, many women now apply Sheen Khaal temporarily with henna on special occasions (e.g., weddings). Different sub-tribes of the Ghilji tribe have different patterns.
Role of Women The role of women in Pashtun culture has evolved throughout history. One of the earliest accounts documenting this in English thoroughly comes from the author Theodore Leighton Pennell. According to Theodore, they occupied a unique social position governed by established custom and partly by the jealously and harshness of men. Pashtun women were privately influential within the family, he says, and hardworking and frequently moving.
For example one aspect of Pashtun culture he recorded was an etiquette governing the use use of women's names. Married women typically avoided naming themselves, and identified through their eldest son. For example:
"The mother of Muhammad Ismail." "The mother of Taira Lai."
Povindah The Povindah were a class of nomadic traders in Pashtunistan that conducted commerce for their tribe. They were frequently described in colonial literature. According to Pennell, they are "splendid specimens of robust womanhood." he attributes this to their workload and physically demanding life, as they would travel hundreds of miles from Khorasan to India or Central Asia to gather goods. Their abilities impressed the British author who wrote:
"The Povindah women—strong, robust, and rosy from the bracing highlands of Khorasan—are dressed almost entirely in black.."
According to Pennel, the Povindah could be distinguished by: black clothing, blue forehead tattoos marks, and silver coin ornaments on the forehead. The women worked the hardest during seasonal migrations.
Domestic Labour Pennell provides an detailed accounts of women's daily responsibilities historically in British Pashtunstan. According to him, a typical wife was expected to:
Grind grain. Fetch water. Prepare meals. Churn milk. Milk cows and goats. Clean the house. Raise children. Perform virtually all household work.
By contrast, he notes that husbands generally purchased food and clothing but contributed little to domestic labour, they carried little but their weapons.
Additionally, fetching water was one of the most demanding tasks. Wells could be six or ten miles away, and women would leave before dawn with donkeys carrying goatskin water bags. Whilst on route, they were often targeted by brigades. Village wells served as places were women exchanged news and gossip.
Jirga, Blood-Feuds and Hujra
Jirga (tribal council) Pashtun society historically did not have a strong central government, with authority lying in tribes, clans, extended families. Within both Afghanistan and Pakistan, one of the oldest recorded traditions of Pashtun society is Jirgas, or tribal councils. It is an assembly of respected elders and chieftains, get together in a circle and make decisions for the tribe. The Jirgas or tribal councils pass laws, resolves conflicts, deal with the government, murder cases, rewards fines and death sentences, declare war and peace, and banish people from the tribe.
Foreign powers, such as the British Empire, attended Jirgas during the 18th and 19th century, in order to maintain relationships with the tribes and settle any conflicts. Today, both Afghan and Pakistani