Pashtun Nationalism: A Journey Through History and Resistance
- Historical Roots of Pashtun Nationalism: Originating from Pashtunwali, movements like Pir Roshan's Roshaniya in the 16th century blended religion and nationalism to resist Mughal oppression and promote Pashtun culture.
- Non-Violent Struggles: Leaders like Bacha Khan advanced Pashtun nationalism through pacifist ideologies, emphasizing unity, cultural identity, and peaceful resistance.
- Contemporary Advocacy: Modern initiatives such as the Pashtun Tahafuz Movement (PTM) continue the legacy by opposing oppression, advocating for cultural preservation, and promoting non-violence.
The Pashtuns also referred to as Afghans, Pukhtuns, or Pathan, are considered one of the largest ethnic groups in the world. They are primarily concentrated in Afghanistan and Khyber Pakhtunkhwa (KPK), a province in Pakistan. Pashtun nationalism, deeply embedded in Pashtun culture and history, is not a modern phenomenon of the 20th or 21st century; rather, it has roots that extend far into the past. The cultural framework of the Pashtuns, known as Pashtunwali, inherently embodies nationalism as a core value. Although the explicit rise of Pashtun nationalism is often linked to the 20th century, particularly in literature, it draws strength from a rich historical background.
One of the earliest nationalist movements associated with the Pashtuns dates back to the 16th century. This movement, founded by Pir Roshan (Bayazid Ansari), originated in the Ormur tribe of Kaniguram in South Waziristan. Some historians argue that the Roshaniya movement began as a Sufi religious movement, as Bayazid was born and raised in Jalandhar, Punjab, and initially framed his ideology in religious terms to gain traction. However, over time, it evolved into a nationalist movement against the Mughal Empire.
In his book La Pir Rokhana Tar Bacha Khana, Ali Mehsud describes the Roshaniya movement as the first instance where Pashtuns united as a nation to resist both the Mughals and British forces. Although some critics view the Roshaniya movement purely as a religious uprising, the inclusion of Pashtun culture and traditions suggests otherwise. Similarly, historian Yar Muhammad asserts that prominent Pashtun nationalist leaders, such as Khushal Khan Khattak, Aimal Khan, Darya Khan, and Bacha Khan, drew inspiration from the ideology of the Roshaniya movement. While the Mughals eventually suppressed the movement, its influence persisted, fueling nationalist and cultural resistance later.
The rise of the Roshaniya movement can be attributed to several factors. Many historians agree it was a reaction to Mughal feudalism, injustice, and inequality. Others highlight that the Mughals, as successors to the Lodhi dynasty—a Pashtun-Afghan empire founded by Bahlol Lodhi—had an antagonistic relationship with the Pashtuns. While Bahlol Lodhi aimed to strengthen the Pashtun’s presence in India, the Mughal Empire under Babur sought to suppress them. This tension is evident in events such as the Battle of Ghaghra, where Afghan rebels challenged the Mughals. The nationalist fervor ignited during these conflicts served as a model for subsequent Afghan resistance against imperial powers.
Following the Roshaniya movement, the 20th century witnessed the emergence of another significant nationalist movement led by Khan Abdul Ghaffar Khan, also known as Bacha Khan. A staunch advocate of non-violence, Bacha Khan founded the Khudai Khidmatgar movement in 1929. This movement promoted Pashtunwali and Pashtun nationalism through peaceful means, contrasting sharply with the Roshaniya movement, which utilized both the pen and the sword. While Pir Roshan authored the Khair-ul-Bayan, Bacha Khan focused on dialogue and non-violent resistance. His pacifist ideology resonated with the oppressed Pashtun population, but his rejection of the creation of Pakistan and his boycott of the Frontier Province referendum marked him as a controversial figure.
The 20th century also saw the rise of Pashtun nationalism in literature. Previously, Pashto literature primarily revolved around themes of romanticism and spirituality, as exemplified by poets such as Rahman Baba, Ghani Khan, and Hamza Baba. However, the socio-political challenges faced by the Pashtuns inspired a shift in literary focus toward revolution and nationalism. This evolution in literature paralleled earlier historical developments, such as the poetic contributions of Amir Kuror Suri, considered the first Pashto poet according to the disputed text Pata Khazana by Muhammad Hotak Kandahari during the Hotak dynasty.
In recent years, the Pashtun Tahafuz Movement (PTM) has emerged as a prominent nationalist movement advocating for the protection and promotion of Pashtun culture and traditions. Drawing inspiration from Bacha Khan’s ideology of pacifism, the PTM is a nationalist movement that advocates for various indigenous issues. It seeks to amplify marginalized voices within the Pashtun community and emphasizes unity through peaceful means.
The PTM’s efforts to preserve Pashtun identity highlight a broader pattern in nationalism: it often arises as a response to polarization and oppression. This dynamic can be seen in historical examples where colonized or marginalized communities resisted dominant powers by embracing their cultural and historical roots. The Pashtuns, divided by artificial borders and subjected to authoritarian regimes, are similarly driven by a desire to reclaim their identity and autonomy.
In conclusion, Pashtun nationalism has a multifaceted history that spans centuries. From the Roshaniya movement’s blend of religious and nationalist elements to the non-violent resistance of Bacha Khan and the contemporary activism of the PTM, Pashtun nationalism continues to evolve while remaining deeply rooted in the principles of Pashtunwali. Whether as a response to feudal injustice, imperial suppression, or modern challenges, Pashtun nationalism reflects the resilience and unity of a people determined to preserve their heritage and assert their rights.
The author is a student.
