Book Review: Pakistan: The Social Sciences' Perspective (Edited by Akbar S. Ahmed)

Overall this book highlights the complexity and diversity in Pakistani society. It covers the saints of Sind, Afghan refugees in Peshawar, complex social networks of Baltistan, groups in Faisalabad, and tribalism in Faisalabad. This anthology of essays present various anthropological and historical perspectives. Overall there are thirteen contributors to this book. Essays on Afridi of the Khyber Agency, Hazarawal district ethnicity, Transformation in Dir and Swat, Identity of Afghan refugees, Charismatic Kingship in Baltistan, Shrines in Punjab, the politics of Sufism, Shrine of Golra Sharif, The Case of Faisalabad (1947-75), Shrine in Sind, Shame and Purdah in Balochistan, the social structure of the Brahui and the Baloch, and Pirs among the Baloch living in Pakistan. 

David M. Hart writes about Tarbur, Mahr and Nanawati among the Afridi pakhtoons. Afridi jirga takes place in masjids (p. 17). Among the Afridis the Adamkhel's owned and operated gun factories. They did not arise in response to any particular urge  to combat the British as Mujahideen. They did it for economic reasons. Darra factories also supplied arms to the British Indian Army during the period of arm shortage (p. 24). In the second chapter, Akbar S. Ahmed writes about the different politicians from Hazara, the stereotypes in Hazara, conflict and bloodshed in Hazara forests, Pakistan Peoples Party, timber mafia, and the politics of ethnicity in Hazara- related to its forest wealth (p.42).

Writing on Dir and Swat, in the third chapter Charles Lindholm states that in attempting to conquer Chitral, Dir itself developed centralization (p.52). In 1969 Dir had rebelled against Pakistan and this happed again in 1976 (p. 58-59). David Busy Edwards writes about the Afghan refugees in Pakistan. Edwards mentions primordial affinities of ethnicity (p.63), usury among Ghilzais, Tarburwali (cousin enmity), character slurs among members of different tribes (p. 79), and nomads versus mullahs in Parachinar in 1983.

Richard M. Emerson writes in detail Baltistan. Emerson writes that 'balti' means the basement chambers where animals are put and the people who put them there (p. 103). Different parts of Baltistan were settled by migrants of Dard, Turkistani, Kashmiri, and Ladakhi people, they were almost certainly assimilated into an established Tibetan culture now called Balti (p.102). The author also writes that Mar-pa were the butter people (ladakhis) and Brok-pa (pasture people). Emerson says that the ruling family of Shigar must be connected with the Dards of Hunza-Nagar (p.111) as they have some similar names in the genealogy. Emerson has also written about the Turkic Buddhist rulers of Kundus, Khaplu kingdom's origination from a person belonging to Turkistan (p. 113). The author also speculates that the landless dependents in Baltistan might have descended from slaves (p. 115). From Khaplu 400 soldiers aided the British-Dogra conquest of Hunza-Nagar (p. 143). Before 1846 local titles were used by the ruling elite. It was replaced by 'Raja' after the British-Dogra suzerainty. Emerson adds that Kha-Cho were a warrior class (p.117). He further writes about the British land settlement of 1903 in Khaplu, Trampa, 'milk mother' relations among Baltis, origin of Nurbakhshis in Baltistan, judicial process and role of Trampas (p. 120), land distribution to the military nobility, Weber on domination and exchange, Chilasis seeking protection of Skardo, Chilasi raiders taking away women and animals, logic of collective action, Maqpoon (the military elite) and the sword dance.

David Gilmartin's essay is about the conflict over Sajjada Nashin, invitation to the Pirs for attending the Delhi Durbar of 1911 (p.155). The British wanted to educate the Sajjad Nashin themselves. Gilmartin says that Khakwanis are pathans from Multan. Katherine Wing writes about the politics of Sufism. He writes about the moral force that began to shape the political order and the conversion of Jats and Rajputs. The Muslim rulers tried to bring the Sajjada-nashis under their control by granting them land (p.172). Pir Pagaro was executed in 1943, because the British saw him as a threat (p. 172). Wing further writes about the spiritual aristocracy, public display of religion by high government officials during Zulfiqar Ali Bhutto's government, and Sufi Barkat Ali of Lyallpur.

Hafeezur Rehman Chaudhry writes about the Golra shrine. He mentions that Golra Sharif Pir came from Ambala. Later one of the descendants Pir Meher Ali wrote against Qadiyani movement. Chaudhry also writes about the hierarchies at the shrine, the design of the building, the functions of various employees, the crops produced on the shrine land and the Mujaver of Golra shrine (p. 201). The author believes that Qawali was for attracting converts (p. 202). Mohammad Waseem writes a chapter on Faisalabad. In the chapter he is of the view that1/3 of Faisalabad's population migrated to India in 1947. It became an urban district. Waseem further writes about the presence of sheikhs and khojas in Faisalabad, patronage and extraction of bribes, dominance of entrepreneurial class in Faisalabad, Sehgals joining politics, Nizame Islam party in Faisalabad, pattern of interaction between local forces, non-local workers, People's Academy in Faisalabad and the whole textile sector which remained untouched during ZA Bhutto's nationalization.

Richard Kurin writes an essay on the Abdullah Shah Ghazi Shrine in Sindh. Carrol McC. Pastner writes on Balochistan. He states that in Panjgur there exists three main groups which include Hakim, Baloch and Hizmathar. Hizmathar are negroid in origin (p. 248). In the nineteenth century Makran was incorporated into the Kalat state (p. 252). Emancipation of slaves had taken place in 1920s. 

Yuri Gankovsky writes that Zikris are Shiah and they practice Taqqiya (p. 261). Yuri further writes that the first university in Balochsitan was opened in 1970 (p. 269). In Balochistan twenty percent of the uleemas are from the Baloch districts. The author states that in 1979 181 out of the 830 top officials in the province were Baluchis (p. 271). Gankovsky also says that the Barahvi population also lives in Afghanistan and Iran (p. 271). Barahvi's did not have a script and were surrounded on all sides by the Baloch. Stephen L. Pastner writes that the founder of Zikri religion was Sayid Mahmud of Jaipur who in his Indian homeland proclaimed himself as the Mahdi. Nasir Khan of Kalat did a crack down on Zikris. The author claims that he was a fanatic Sunni Muslim (p. 278). This collection of essays is a brilliant addition to the literature on history, politics and anthropology.

Read More

Book Review: Savage Frontier- A History of the Anglo-Afghan Wars by D.S. Richards

First published in 1990, and the later edition of 2003 of this book is what I read. Richards was a RAF navigator in the second world war. He developed an interest in military history and this book of his is an account of the British Indian Army’s struggle against the enemies on the frontier region. Richards tries to cover various important events from the eighteenth and nineteenth centuries.

The various campaigns of the British in fighting, defending and helping various Amirs of Afghanistan are mentioned. Some of the rulers were supported by the British whereas other did not get the same amount of attention. The first, second and third Afghan war are also briefly discussed by the author. With that the significant developments in between are also under discussion. The Chitral Campaign of 1895 is also highlighted as a separate chapter in this book.

Campaign against Faqir of Ipi in 1937, soviet invasion of Afghanistan and the turmoil within Afghanistan is discussed by the author. The ferocity of the Ghilzais, murder of Burnes brothers, war of succession between the Amirs and the role of fanatics in war making is also debated by Richards.

The areas of Kabul, Kandahar and Herat, Jalabad, Khyber and Waziristan are presented by the author as these areas had major encounters with the British on the frontier during the great game. Classification of tribals, their movements, habits and war making skills are also included by the author in this account. At times the author also shows the biases of the colonial forces when describing the local social environments of the region under focus.

Overall this book is not a comprehensive one yet, it provokes the reader into events and other accounts of colonial officers who played pivotal role in the great game period and beyond.

Read More

Book Review: In the Name of Honour: A Memoir by Mukhtar Mai

Mukhtar Mai’s book is a true, bitter and inspiring account of her struggles in life. Her name came to surface in June 2002 when journalists wrote about her. She was gang raped and punished for an honor crime allegedly committed by her brother. The accusation against her brother was never proved. After Mukhtar Mai was gang raped she intends to commit suicide. Instead, she went against the local custom. She took her rapists to court. The true story in this book revolves around Mukhtar Mai who faces stiff resistance. Despite all odds she fights the powerful, establishes a school in her village and helps other women under oppression.

Amna Buttar who supports Mukhtar Mai very strongly is threatened by one of Pervez Musharraf’s closest friend Brigadier Ijaz Shah. Referring to a planned visit by Mukhtar and Amna to New York, Ijaz says: ‘We can do anything. We can just pay a little money to some black guys in New York and get people killed there.’

Mukhtar belongs to the peasant Gujar caste. Her rapists are from the powerful Mastoi clan. They initially accuse Mukhtar’s brother Shakur of having relation with Salma, a woman from their clan. They rape the 12-year-old Shakur. Later a local panchayat (tribal court) declares that a woman from Shakur’s family be made a symbol of punishment. Mukhtar Mai is chosen, and raped by a group of men. At first Mukhtar was depressed, but she stood up and took the rapists to court. Mukhtar says that: “In our villages, most peasants cannot afford to hire a lawyer, so people prefer to appeal to a jirga because the government’s justice costs too much”.

The author regrets that if she knew how to read and write then everything would have been much easier. Moreover, she says that in Pakistan it is difficult for a woman to prove that’s she has been raped, since she is legally required to provide four male eyewitnesses to the crime. On August 31, 2002, the court delivers its verdict stating six men condemned to death and fifty thousand rupees in damages and costs.

Mukhtar already in the news opens her first school with the help of the government by the end of 2002. The little girls start calling her Mukhtar Mai ‘respected big sister’. Later Mai befriends Naseem in whom she finds comfort. Further in the book the author explains the marriage customs, her own marriage and her divorce. In addition to that she talks about the different women who approach her and address her with their own grievances. Mukhtar mentions the case of Dr Shazia Khalid, who was raped in Balochistan and who had no choice but to leave the country with her husband, leaving her son back home. Mukhtar believes that she will not give up her identity and will work to provide relief to her country which faces many issues. Despite all odds Mukhtar Mai fights the powerful, establishes a school in her village and helps other women under oppression.

Read More

Book Review: My Khyber Marriage by Morag Murray Abdullah

My Khyber Marriage brings out the experience of a Scotswoman who marries a pathan chieftain’s son. Morag meets Abdullah in Britain. Before marrying him she converts to Islam. Abdullah is the son of a tribal chieftain on the Indian Frontier.

 The first chapter starts with the very first meeting of Morag and Abdullah. Initially Morag’s father is apprehensive about her marriage to an easterner, but later he agrees to the proposal. Despite caution from friends and family Morag marries the easterner. Syed Abdullah takes his wife to his tribal country in the East where a marriage ceremony takes place. Before the marriage, his wife takes a bath in ass’s milk for beautification. Some of the observations of the writer stress that all highland folks around the world believe in luck and many of the blood feuds trace their origin to water issues.

Furthermore the author describes her life inside the fort and the roles assigned to each gender. Adding on to that the writer discusses various legends of the area. One of such legends is known as the white lady’s hill. One day Morag flees from the fort and travels to the white lady on the hill. She takes this risk to prevent a bloody fight. Later her husband discovers this and thanks God for her safety, as she might have got killed by gunfire.

Moreover the author mentions about the time when the women defended the fort resisting an attack. At another instance she describes her journey into the snake valley. This adventure is triggered by the frequent mention of snake valley in different local stories. Morag helps in her sister-in-law’s marriage. Furthermore Morag explains the strict moral codes of the tribal society and the limited choices available to women.

Later Morag and her husband travel to India. They are invited by an Indian Raja. Moray and her family leave for India. She writes a separate chapter on her journey through ninety-nine tunnels. Their visits to Simla and Dehli are also highlighted in later part of the book. In her final chapter Moray compares East and West. On hearing about her mother’s illness, she travels to Scotland along with her daughter Margaret. There she compares her life in the Freeland and that in Scotland. Morag intends to go back home in the Freeland where life is simple and the honor one one’s clan comes before anything else.

Read More

Book Review: The Bride by Bapsi Sidhwa

Qasim, a tribesman from the mountains, decides to live in Pakistan when the sub-continent takes new contours in 1947’s partition. On his journey to Lahore he takes an orphan girl, named Zaitoon, for his daughter. Qasim and Zaitoon start living with Nikka pehlwan’s family in Lahore. Nikka initiates his business by borrowing cash from Qasim whereas Qasim starts earning with a small job on daily wage. Nikka’s wife Miriam helps in the upbringing of Zaitoon. Qasim wants Zaitoon to marry one of his clansmen called Sakhi. When Qasim deems it appropriate for Zaitoon to get married she is taken by Qasim to his village. On their way Zaitoon is attracted towards an army man. She remains silent and does not disclose it to Qasim. Furthermore she is perplexed by her position in the new society in which she is about to move. 

When Qasim returns back to Lahore Zaitoon realizes that her new life in the mountains is engulfed with misery and pain. Her husband physically tortures her, there is no reasonable diet and living conditions are not conducive. One day Zaitoon decides to run. When her husband discovers her absence, he along with his tribesmen starts the hunt for Zaitoon. She knows that once discovered in the forests they will surely murder her. After days of wandering and discomfort Zaitoon finally reaches an army camp. There she is rescued by a military official who sends her down country, away from the wrath of tribal people. Sakhi informs his brethren that her wife is already dead, despite knowing that she is still alive. Sakhi had been assured by the army official that he would make sure Sakhi’s honor remains intact by not leaking any news of her. On the other hand Sakhi would not direct any threat to the girls’s life. Sakhi had agreed as he had no other option, because he could not wage a war against the military might. Sakhi wailed and gave in. This book is about mores, matrimonial affairs, obligations and family loyalties which Sidhwa has nicely, weaved and presented before the reader.

Read More

Book Review: Three Cups of Deceit by Jon Krakauer

Three Cups of Deceit written by Jon Krakauer is basically a reply to Greg Mortenson’s book Three Cups of Tea. Published in 2011, this book has been divided into three parts. 

The first part named the creation myth addresses the creation of Greg’s story in Baltistan, which according to Krakauer is a fake one. Krakauer simply refutes the narration of Greg Mortenson. At various places in his book Greg has mentions that after returning from a failed attempt of K2 in 1993 he lived in a small village called Korphe. But Krakauer contests this narration on page 8 of his book. He is of the view that Greg along with two others had walked down to Askole and from thereon they hired a jeep which took them to Skardu, the district capital. The author Jon Krakauer refers to Darsney, Greg’s fellow who returned with him after the failed attempt of K-2, who says that according to him he and Greg had stayed at Skardu for several days after the failed attempt. After that they hired a jeep and went to Khane, a village in the Hushe Valley. It is there where Greg proposed the construction of a school, as the village did not have one. Furthermore Mortenson mentions in his account that he had met Niamat Gul Mehsud for the first time in Peshawer, whereas Mahsud remembers meeting Mortenson in Rawalpindi, in front of the latter’s hotel. Greg shows in his book that he was kept hostage in South Wazairistan by the Taliban back in1996.  However the author of Three Cups of Deceit makes it clear that the kidnapping story of Greg is entirely fabricated. He gives references of various credible people who surely believe that the story was fabricated. Naimat Gul one of his accomplices also believes that Greg had invented a false story.

The second section of the book is titled accountable to no one. For the funding of his schools Greg believes that it does not matter where the money comes from, as it is in the service of God. Known for not returning phone calls and emails Mortenson also does not arrive on time for his engagements. Karakauer has repeatedly referred to various instances when Mortenson maintained this careless attitude. Mortenson said he had a salary of $28000 in 1995, but in reality he was drawing a salary of about $75000. This means Mortenson was not honest about his salary. Further on page 30 the author mentions that an article on Greg suggested that the schools constructed by Greg helped in countering the influence of fundamentalist Madrassas. This question further complicates and creates doubts about the authenticity of Greg’s story. Mortenson in his first book narrates the story of a long conversation with King Zahir Shah in 2003, in a PIA flight. Krakauer on inquiring from Zahir Shah’s grandson made it clear that no such meeting had taken place. In fact his grandson said that King Zahir Shah had never travelled on any PIA flight from 1973 to 2007. Hence Mortenson’s story seems to be made up. Not only that but Mortenson used CAI’s credit cards and never produced any receipts for them. Mortenson used chartered jets, received royalties from his books and also purchased thousands of copies of his book for the attendees of his events. Along with that Mortenson charges hefty amount of money when he speaks at events. He charges $30,000 plus per event and travel expenses too.

The final part of the book is regarding the school constructed by the Central Asian Institute headed by Greg Mortenson. Many of the schools constructed by Greg, according to Krakauer, have turned into ghost schools. Going on further Greg has referred in one of his books that Wahabbi influence present in the region where he works is strong. But in all those areas where his projects have been established there is no presence of Wahhabi elements. The working mechanisms of CAI are dubious. In 2010 when an auditor was asked to audit CAI finances, a fraudulent document was produced by the CAI staffers. Adding on to that Parvi from Baltistan, who resigned from CAI confessed to embezzle $50,000 from CAI. Further in the Three Cups of Deceit, the gallstone attack on Safaraz Khan, the then program director northern Afghanistan is covered in detail. Greg is alleged to have produced a tampered account of the incident in his book. In 2007 with respect to an incident, Mortenson in one of his email’s to Sarfaraz believed that, AKDN an international NGO, was planting false rumors against CAI. According to the author of Three Cups of Deceit the school in Boazai Gumbaz Wakhan district, was built primarily for the sake of Greg’s book.

Jon Krakauer believes that Greg lied about his first visit to Korphe, lied about eight day armed kidnapping by the Taliban and also bluffed about the building of schools in areas which were on the frontline of war against terror. In the concluding remarks the author has rightly made a remark considering Greg as a murderer of his ‘own creation through his duplicity’. 

Read More

Book Review: The Wandering Falcon by Jamil Ahmad

                                               

Jamil Ahmad's novel revolves around a character named Tor Baz who wanders in the tribal areas of Pakistan adjoining the Afghan border. The narrator tells us about different stories which are loosely linked with each other. In some stories Tor Baz comes to surface and in others he is underground. This novel highlights the stories of the physical disadvantaged tribal areas of Pakistan.

People living in these areas live under harsh conditions bound by custom,traditions and the strict tribal code. The social structure of the area is such complex that it seems as an alien land to an outsider with difficulty in understanding the social fabric. As an orphan child Tor Baz becomes an informer,a guide and a pimp. His journey through the lawless land with strict rules and codes takes the reader through an amazing journey of hardships and perseverance of the individuals living in these areas.

Read More