Pashtun society, rich in history, culture, and tradition, is characterized by a profound respect for its social codes and norms. However, the role of women within this society is a complex issue. Women’s status and identity in Pashtun culture are influenced by a unique combination of cultural codes, historical context, and religion, which shape their self-perception and roles in the world. This article explores how sociocultural and religious norms, along with the patriarchal structure, affect the lives of Pashtun women and define their place in society.
For centuries, the status of Pashtun women has been closely linked to religion and culture, even as the founder of Pakistan, Mohammad Ali Jinnah, envisioned the country as a modern Islamic state. Nonetheless, many people in Pakistan remain deeply connected to their ancient cultural traditions, which are often obscured by religious barriers. At the heart of Pashtun culture lies Pashtunwali. Scholars explain that the term ‘Pakhtun’ is derived from five Pashto letters: paa, kheen, taa, wao, and noon, each representing a characteristic embodying Pashtunwali. According to Rokhan Yousafzai, paa stands for pat, meaning modesty; kheen denotes khegara, or the act of performing welfare; taa symbolizes bravery with the word tura, or sword; wao represents wafa, or loyalty; and noon stands for nang, or honor. In the context of Pashtunwali, women are seen as embodying honour, modesty, and faithfulness. They are often praised for possessing a fighting spirit and hospitality. However, despite this poetic representation, many women still yearn for their basic human rights. They often spend their lives fulfilling domestic chores, working in farming, poultry, and wood collection, waking first and getting free last each day, yet they often go unappreciated. Many accept this as their destiny, expressing happiness only in the context of their family’s well-being.
Change is possible through the dissemination of accurate information about true Pashtun culture and Islam.
Education is a crucial aspect of humanity, essential for building personalities, communities, and societies. Unfortunately, women in Pakistan face numerous challenges in accessing education, with Pashtun women-particularly those in rural areas-facing even greater obstacles than their urban counterparts. While Islam encourages education for women, cultural norms, ethics, and values among the Pashtuns often take precedence over religious guidance. Islamic scholars in some Pashtun regions, through their interpretation of Islam, also oppose sending girls to school, favouring boys’ education instead. Even when girls are allowed to attend school, they are typically limited to primary or secondary education, with many not permitted to pursue higher education. This belief stems from the notion that education could “spoil” young girls and harm both society and the family’s honour.
When discussing work, Pashtun women are often seen as sharp-minded and energetic, capable of performing tasks with ease. Unfortunately, due to the concept of pardah (modesty), many women, particularly in rural areas, are not allowed to work outside the home. Some men view it as disgraceful for women to earn money and believe that it may lead to rebellion and independence, which they believe could disrupt the patriarchal structure of the family. In Pakistani society, which is mostly patriarchal, this issue persists whether in rural or urban areas. The root of the problem lies in the combination of distorted interpretations of Pashtunwali (the traditional code of Pashtun conduct), and patriarchy, which are often justified through religion. Even modern Pashtun families tend to restrict women from working in offices or environments where men are also present. Instead, they may accept careers like teaching or medicine. Many stereotypes are attached to women who work alongside male counterparts, as they are often viewed as unable to manage household responsibilities or be good wives and mothers which can lead to difficulties in finding suitable marriage prospects. The fear of social repercussions and familial estrangement disables women’s potential and forces them to remain confined within the four walls of their homes, leading them to avoid seeking employment.
On one hand, strict adherence to Islamic principles regarding modesty restricts women from pursuing coeducation or working in offices, limiting them to become financially independent. On the other hand, there is a contradiction regarding women’s rights to a share in family’s inheritance, as both Islamic teachings and Pakistani law grant them these rights. When women attempt to assert their claims to land or inheritance, they are often labeled as disloyal to their families, and some families go so far as to sever ties with them.
Marriages for Pashtun women are typically dictated by their families, irrespective of their education or whether they live in urban or rural areas. The number of women who marry by their own choice is minimal; families determine whom their daughters will marry. If a woman disobeys, she may face severe backlash, leading her to adopt the mindset that “Your choice is my choice” as a means of coping with an unwanted marriage. Love marriages are especially fraught with difficulty; if a woman wishes to marry someone her family disapproves of or if her relationship is discovered, it may lead to severe consequences, including honour killings. While Islam grants women the right to choose their partners, cultural constraints often label such desires as disrespectful. Consequently, women may find themselves married to someone against their will, enduring injustices while remaining silent.
The status and identity of Pashtun women are heavily influenced by a combination of religious doctrines and the codes of Pashtunwali, which dictate their roles and limitations. Elders and religious leaders in Pashtun society often teach a rigid interpretation of religion and culture, despite Islam’s provision of numerous rights for women and the poetic nature of Pashtun culture itself. In urban areas, as awareness of cultural and religious nuances grows, some Pashtun women are beginning to define their roles and limitations more clearly, utilizing digital platforms to gain opportunities and convey their perspectives. However, many Pashtun women continue to live under the same conditions as they did many years ago.
Change is possible through the dissemination of accurate information about true Pashtun culture and Islam. Islamic scholars, such as imams or molvis, are highly respected within the community, and their teachings can significantly influence societal norms. If these leaders are educated on matters concerning women’s rights, education, marriage, and employment, they can foster a greater understanding within their communities. There is a critical need for substantial projects that raise awareness about women’s rights, targeting elder members of society and respected Islamic scholars. Empowering women to utilize their talents and advocate for their rights is essential for bringing about lasting change.
The writer is a scholar at the University of Peshawar.