A reflection after NAR

Away from the country in the year 1984 I met a young man aged about 22 studying in one of the universities of Philippines. We became friends and one day he showed me an old document about 30 cm wide and 40 cm long, a fragile light brown paper. On it there was a genealogical tree with his name at the bottom. To my surprise king Saul’s name was at the top. He claimed to be the descendent of one of the lost tribes of Israel. His ancestral tree put him in the line of Binyamin! This young man’s forefathers had migrated from Kabul to Peshawar.

CONTENTS: The People – Pre Partition Times –The Society –Contemporary Challenges –Talibanization –Assets and Liability –NAR –Operation “Rah-e-Rast” – IDPs –IDPs and Ethnic Reservations –Repercussions –The Future. The people:

There is a prevalent belief among many of the Pathans (or Pashtuns) of tribal areas that they are the descendents of the 10 Israelite tribes which the Assyrians deported from Samaria in 721BC. A few of the tribe’s names, like Yousafzai, are quoted as one of the proofs. It remains an open debate, yet; there is a possibility of truth in the claims. People are well built, tall, fair skinned with blue, brown, black and green eyes, with black and blond hair. Their beautiful children with red cheeks are admired by all. They love their language, Pashtu, and always speak it at home and among themselves in the villages and in the cities, and even if they have acquired higher education.

Their accent is distinctive and easily recognized when speaking Urdu or any other regional language. They possess the qualities of good health, craftsmanship, a strong sense of identity, determination, commitment, velour, intense religious sentiments, devotion to their tribal code, faithfulness, and obedience to elders. This tribal people reside in the land which is comprised of Southern and Eastern Afghanistan, the Federally Administered Tribal Areas (FATA – also commonly known as tribal belt of Pakistan, see map below), much of the Northwest Frontier Province (NWFP – called the settled districts of Pakistan), and some parts of Baluchistan.

The inhospitable, rugged and hostile terrain and the absence of a strong civilian government impact the lifestyle that the people have adopted. In areas where there is no civil government system, their tribal code enables the people to survive. They all adhere to the Sunni or Shiite sect of Islam, and there are no ethnic Christians. However, there is a small Sikh ethnic community.

Pre-partition Times:

The Pashtuns challenged the political structure of the British Raj. In taking gradual rule over the subcontinent, the British soon realized that best thing to govern India was to keep the status quo in the religious and social life. Thus the social fabric was kept intact unless the subjects themselves desired change. Among the myriad races and tribes, the Pashtuns were unique in a sense that they were staunchly religious and took great pride in their traditions. The best thing they offered the British was their immutability. The British arranged a compromise with these hardy Pashtuns. They would not challenge the Pashtuns’ way of life and the tribes would not disturb the Crown. The government established a unique system for overseeing the Pashtun areas. A government representative for the tribal areas looked after the interests of the Crown and was called a “Political Agent”. The tribes followed their own traditions in governance. Decisions were made through the Pashtun “Jirga” system (tribal council). These tribes provided a natural defence for the Indian Empire from a possible Russian invasion through Afghanistan. The possibility of a Russian invasion materialized much later, in the 1980s. At this time the Pashtun tribes provided this defence and defeated the Russian invaders.

The society:

During and after the British rule, the Pashtun tribal areas were known as “ Ilaaq-e- ghair,” meaning: the “area belonging to others”. They were also referred to as “Qabaili Ilaaqa” which means “tribal territory”. These names give a sense of independence to the areas and to the people living in them. The Pashtuns in these tribal zones wanted to live separately from the rest of the country, and the people living in the government controlled districts wanted to leave them alone. With a system of governance which relied only on the tribal leaders and powerful men, the rule of civil law and civic development had no chance to gain priority. In addition, the rugged terrain offered little incentive for exploring economic development. The traditional agrarian system of terraced fields and fruit orchards cannot support a growing family. The traditional skills and modes of earning were not adequate, and there was no critical reflection as to what moral or ethical implications this would have on the civil society. The evaluation of traditional economy remains an idea rarely considered. Let me give an example.

Goats provide a common means of living among the tribes. Its meat is preferred among others. The animal is also used for religious purposes as offering of sacrifice in the tradaition of Hazrat Ibrahim (AS). Goats are raised by grazing on the hills and plains. This traditional business requires no education and no license to operate. Everyone can take part, children, elderly, men, and women. The problem with the goats is that they devastate the already barren terrain, grazing on the each tiny blade of grass as soon as it appears on the ground. The absence of groundcover destroys the three-inch fertile but vulnerable topsoil. Experts say that once the top soil is removed it is almost impossible to replenish it and areas are doomed to turn into deserts. If precautionary steps are taken soon enough, the land could become green in seasons. Flora and fauna can appear on the scene once vegetation takes root. However, this never happens. The eating habits of people, demand of the goat meat and economic practice of tending goats takes priority at the expense of the environment. It was in sixties that the government encouraged and to some measures tried to enforce the law to raise sheep instead of goats but it did not become a movement. Our country is one of the forest depleted land, having a cover over 5% land instead of standard 25%.

Pashtuns learn their skills for business and trade, in the extended family. The tribal belt between Pakistan and Afghanistan is known for the smuggling of goods of all kinds. (Smuggling is described as trading without paying import/export tax. Tribal traders do pay commission but to the local tycoons who provide them protection and patronage.) This tribal belt is a trade corridor for the Middle East, Central Asia, and the sub-continent. In a modern state this type of business is termed smuggling but tribal people call it trade. This is because of the freedom to trade that they have enjoyed for centuries. Their children sell bubble gum on the roadside and men sell telephone sets in the streets. Some Pashtun women still sell cloth and fabric door-to-door. They at times even carry 25 kilo bundles on their head. They do the hardest jobs. A seventy-year-old man can occasionally be seen digging trenches by the roadside for telephone cables or for natural gas pipelines. Pashtuns also control the recycling and scrap business. This is a thriving business because of more and more waste produced by modern living. Pashtuns also have the largest share in importing second hand clothing, shoes, and spare parts for cars. They also control almost all the public transport and shoe polish businesses in the city of Karachi. They are hired as guards, gardeners, and drivers. An eight year old Pashtun girl, with roughly combed blond hair stood over a donkey cart manned by her, with bridles in her hand and proudly making a u-turn on a busy road in Rawalpindi, as if she were Charles Heston who is avoiding to be hit by the Toyota High ace driven by reckless Messala around the hippodrome! A proud race, Pashtuns do not beg outside of their own areas. Pushtun beggars are generally only found in their own towns and cities.

The women folk remain in home and avoid mixing with men thus limited business activity is available for them in towns and cities.

As seen above, the jobs or businesses that Pashtuns are engaged in are those which have no need for education and so there is little inspiration among them to achieve academic excellence. They are known for their hard work, resilience, honesty, and faithfulness, and simplicity. The struggle for life has made them so sturdy that the scorching summer heat or the fierce winter cold does not break their will. These traits are prerequisites for a tribe to maintain their existence even in the modern era.

Marriages are arranged and considered a big event in life. Feuds over marriages can consume generations in conflicts and animosity. Landownership is valued above any thing. Conflicts arise among the Pashtuns over land and these continue for long time. The topic about friends and enemies is daily chatter. Children are told about the friends and enemies of the family so they are not caught unguarded when they grow up. Family honour is the utmost priority, a value to be defended and protected by all and at any cost. To carry out revenge is solemn duty of a son if his father is killed by an enemy. These themes are integral for a story or movie. The Pashtun society is hierarchical but not classed as the Hindu society on the basis of race, colour or trade. There are two classes, ruling, who the rich and land owners and the second the ruled, who are poor and landless. Local elders hold “Jirgas” to settle disputes, meting out its justice and penal codes.

Dress options and pastimes are limited, and only allowed if they remain within the ethos of the tribal code. They are xenophobic. They resist outside influences to the life of society. A foreign idea about health concept, education, games, art, clothes, books, republic, democracy, modern media is looked at with suspicion. They do not want to copy or adopt anything from others. Their identity is their destiny. In 2005, I was strolling in a busy market Rawalpindi. I asked a 20-year-old Pashtun vendor, selling caps and small merchandise, “Have you gone to school? He replied, “ I have only had a religious education, and this is enough.” He had only attended a “madrassah.” This is a school attached to a mosque that provides only a religious education for children. Every child is supposed to go to one of these schools without exception. The education he received up to the age of 12, was considered enough for this life and for the life to come! This young man could not imagine how a basic education would increase his productivity within the society.

The Minister of the Interior, R. Malik, stated that there are about 20,000 such schools operate in Pakistan. The actual number of madrassahs may be even higher, possibly having 2,000,000 students. Most of these schools are boarding houses run by donations. The students are given all the basics. Once our president claimed that this madrassah system was the largest welfare system in the world! The curriculum includes memorizing basic beliefs and prayers and learning to read Arabic text of Quran the holy book of Muslims. Memorizing the entire Quran is considered a huge religious achievement. It is memorized in childhood and takes 5-7 years. This basic education finishes by the age of 11-12. Girls have separate madrassah., mainly in the cities for day classes. Very few madrassah offer boarding facilities for girls . There are no figures for Pashtun students in madrassahs but with few regular schools in the tribal areas, most parents would send their children to these madrassah. For poor people, sending children to a regular school is not a viable economic option.

All individual opinions and liberties are expected to conform to the traditions laid out by the tribe. Intervention in all spheres of life is ruthlessly guarded. The picture one gets of the people is a society which is parochial and secluded.

With out the civil administration or police protection, the security of family and tribe is the responsibility of the people themselves. Keeping a firearm is part of the culture and art. Decorative holsters and new brands of guns like AK 47s are made with enthusiasm. Boffers could be made if there were buyers! The small boys learn to make guns in mud houses with rudimentary tools. The craftsmanship of people, illiterate and without formal training, is impressive.

The terrain has helped the society to remain isolated. Most of the tribal area bordering Afghanistan is hot, dry and carved with rugged mountains. The invaders from the west (Persia) and north (Central Asia) were attracted to the vast plains of Indus and Ganges with plenty of water, greenery and unlimited agricultural opportunities, leaving aside the tribal areas. The only exposures the tribal had with others were mainly at wars or trade! The war equipment and money to fight the enemy are the prized inheritance.

Were they ever loved? Not much by other Pakistanis. Pakistanis have considered them backward, left behind in the journey of nations, thought of them as hard-headed, as assassins, those who use their territory as safe heavens for outlaws and criminals, and who use their trade instincts for smuggling. Pakistanis in the Punjab and the Sindh make jokes about the Pashtuns’ simplicity and straight-forwardness.

Nevertheless still a number of legendry examples of love for them are still a model to be followed. Dr. Theodore Pennell ( a CMS missionary) served the people from 1893-1907. He dressed like them and spoke their language. He established a hospital in Bannu, known today as Pennell Memorial Hospital and a high school for boys.

MIK has published a book “Bannu ke Doctor Pennel” in Urdu, written by Prof Imam ud Din, (father of Prof Parvez Dean, ZBI board chairman). The Oxford Press Karachi also reprinted the life and works of Dr. Pennel under the title “ Dr. Pennel among the wild tribes of Afghan Frontier”, 1975 second edition. This work was first published in 1909 by Seeley & Co. Limited, London. In addition, the story of Dr. Meher Khan (in Urdu, Khadim-e-Haq by Asghar Fazal Elahi 1966 ) is also worth reading. Dr. Meher Khan (Born 1868 martyred 1915) served in a CMS hospital in Thal. Rev. Jack Ringer (1904-1985) was born few years before the passing away of Dr. Pennel and carried the baton of caring for Pashtuns. He started the Afghan Boarder Mission ( latter called NWFF). He loved the Pashtuns and lived among them in the city of Mardan and for a short period in Kohat. He also dressed like them and spoke Pushtu fluently. He wrote songs and gospel tracts for them and translated portions the Word of God. (The full story of Jack Ringer appeared in the book Frontier Challenge by L.T Daniels, Bridge Publications, Penistone England.) In the Pathan Hall-of-Fame are also the names of Miss Flora Davidson (author of Hidden Highway), Mr. Christiansen of Danish Pathan Mission, General Frost of Central Asian Mission, Dr. Mary Holst of Mardan, and late Joseph Johnson of Peshawar. Representing the contemporary generation a friend is worth mentioning, for whom I was privileged to hold the thanksgiving service in our church after his release from the captivity by an Afghan warlord (see the full story in The Upper Hand ).

Some of the bravest servants of the Lord have followed these examples of love. The list is short even though much time has passed. The challenges have increased many fold. Many like Jeremiah still ask the Lord, “ Ah, (Haai in Urdu) Lord God! Behold, I do not know to speak, for I am only a youth.” and the Lord answered, “ Do not say I am only a youth, for to all to whom I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them, for I am with you to deliver you, declares the Lord.” (Jer 1: 6-8, ESV)

Contemporary Challenges: Caught up in the third millennium

The very traits the Pashtuns cherish have become the yokes they carry. The personal honour has taken the place of God’s honour. Their bravery is only used to fight wars. Whether being killed or killing others, they lose nothing but life. One hundred square feet patch of land can take several lives if the family honour is at stake. They easily exchange women folk if it is a tool to settle a dispute. The misplaced emphasis on identity has brought them to a place where they have been left behind in time. What can be made of this society?

Talibanization: The New Power Factor

The British left the subcontinent in 1947 and British India was divided into two separate countries, India and Pakistan. A new government took charge over the new state of Pakistan whose ruler mainly hailed from the Punjab and Urdu speaking minority, who were civil servants that had migrated from India. The tribal areas and some states were not incorporated in the settle districts but were ruled under the special rules set up by the British. These areas were administered directly by the central or federal government. The federal government would appoint the political agent who would be the sole authority over a vast area. He would keep contact with the tribal leaders and basically provide the funds to them to use in their areas. The common tribes people were left to the mercies of the tribal leaders and the political agent.

In some areas there were small states like Swat valley. In the 1960s this state was annexed but was not provided with an efficient administrative system. With the removal of the state ruler, the local leaders and corrupt government officials created a social and political vacuum.

In 1979, the Soviets invaded Afghanistan right after the demolition of the only church building in Kabul. Pakistan was a participant in the issue as a front line state. Pakistan’s goal was to defend its own land from possible Soviet intrusion but also to make sure that the Soviets left Afghanistan for good, removing any imminent threat of intrusion into Pakistan.

A strategic policy of holy war was adopted so that the religiously-minded tribal people would be encouraged to fight the atheist, infidel Russians. The emphasis in madrassahs shifted from teaching basic beliefs to a more militancy-oriented “jihadi” syllabus. (Jihad means struggle, and by extension to fight for the defense of religion). Pashtuns on both sides of the boarder (Pakistan and Afghanistan) were more than ready to be trained as Jihadi warriors along with compatriots from other countries. They finally succeeded in compelling the Russians to leave Afghanistan.

With the Russians gone back, the international community also left the scene leaving the local warlords to fight among themselves. The jihadis were also left without jobs and three million Afghan refugees were waiting to go back to their home country if peace prevailed, which never happened. What Pakistani society got in return for its investment was a Kalashnikov and heroine culture unknown to the people before Russian invasion into Afghanistan.

A new generation of warriors were getting ready, the children who were born during the war against the Russians, and raised up in refugee camps and taught in the madrassahs in Pakistan and Afghanistan. They became the future warriors, the Taliban, which means students.

With the speed of lighting they took over the country of Afghanistan in months as the Afghans were weary of the warlords fighting for power in Afghanistan. The Taliban brought stability. However, they became fierce and ruthless.

After defeating the Russians and sidelining the warlords, their agenda shifted to establish a puritanical religious emirate. They also wanted to help establish the same in other parts of the world where and when the opportunity presented itself. Their religious teaching was influenced by Wahabism, named after its founder Wahab, a puritanical brand of Islam which originated in the Arabian desert. Wahabism opposes other sects of Islam and considers them to be syncretistic in nature. They almost controlled the entire country of Afghanistan and were considered allies by Pakistan. With great success in Afghanistan their agenda now became international.

In 2001, a diplomatic incident arose when a number of foreign NGO workers were accused of preaching Christianity to the Afghan people and subsequently arrested. They were tried in the religious court. A lawyer was hired from Pakistan who had to shuttle from Peshawar to Kabul for months. The events neared a climax with the possibility of their execution. One international magazine made the caption “Christians face Taliban Justice.” However, an incident happened which no one could have imagined: 9/11!

Soon after 9/11, western armies attacked Afghanistan. The fleeing Talibans abandoned the arrested Christians. They were rescued by the allied forces and airlifted to Rawalpindi. Shortly thereafter, the tables turned, and Pakistan again became a front line state. However, this time it was fighting the very Taliban it helped to put into power in Afghanistan. The Taliban were pushed over the Pakistani border into the tribal areas. There they established safe heavens to fight the western forces in Afghanistan. The Taliban were provided with new recruits who had been given a substantial amount of anti-western indoctrination. Some of the old comrades from other countries, still residing in the area, engaged in this new jihad.

Assets and Liability: The great Dilemma:

The notion applied to the Pashtuns as the people who are the first line of defence on the western border of Pakistan. The Pashtuns had proved that they could do the job when they drove out the 100,000 strong Russians. It was assumed that they could do the tasks whenever needed. But having tasted the power to rule Afghanistan for a short period, they changed from a simple fighting force into a political entity. After all, if they could fight to victory why not rule also? Many Pakistani religious parties started singing their praises. Since the Taliban were steeped in religion, and since they were not landlords or feudals, like the traditional political leaders, they have not been interested in power-sharing with anyone. This asset eventually turned into liability for the state of Pakistan. Their sympathisers were everywhere in Pakistan, and they had been patronized through the well-organized madrassah system. Having justified suicide bombings by religious injunctions they started a large scale terrorist campaign in the country. Starting with the deadliest one at the Protestant International Church Islamabad, where five people were martyred including a college-aged daughter of one of the evening students of ZBI. Two ZBI board members were among the injured. Then churches, Christian hospitals, and schools were targeted. These terrorists interpreted the attacks on them in response to 9/11 as a war between Muslims and Christians. Thus, it was legitimate to attack Christians in Pakistan. A Christian hospital which serves Muslim people was attacked with grenades. I attended the funeral of the Christian nurse martyred. There were no Muslim representatives from the civil society or government. The newspaper later carried the report that thousands Muslims attended the funeral of the terrorist who attacked the hospital and was killed with the blast of his own grenade.

The hatred against the west and Christians has been on the rise since 1970’s when the dictator (Zia ul Haq) used religion to obtain political legitimization of his rule. He patronized the religious groups who had no vote bank and allowed them to open madrassahs like mushrooms. Every sphere of life was to be characterized by Islamic principles and laws what he used to call “Sahi mano mien” (in true meaning). Sharia injunctions regarding women and minorities were applied. Women and minorities, being the weakest, were vulnerable targets to be experimented with, applying punishment laws promulgated to appease his Arab benefactors, as it is believed), The Christians were hard hit in every sphere of life and practically became second class citizens under his rule.

After 9/11, the government tried to control the Taliban but to no avail. After attacking Christians and Shiites, the militants targeted the police and army. These attacks are still continuing. The number of Taliban is not known but the number of madrassahs is in the thousands. There is plenty of raw material as many of the young do not attend school and ready to enrol in the madrassah, a large market and many willing investors to perpetuate this obscurantist system of instruction. The possibility of reforming this system is not in sight.

Have these assets become a liability for the state? This has been the dilemma for the last several years and still is a national debate. In strict accounting procedures an entry cannot be presented both as an asset and liability at the same time in a balance sheet.

NAR:

In one area called Malakand an elderly man started a movement more than ten years ago to enforce the Sharia Law. Basically this was a way to have more control over the area which was already under Taliban influence. The weak civil administration almost capitulated in Malakand and Swat valley. A hasty bill was passed in the parliament in April 2009 known as NAR about the courts and judicial system. NAR stands for the Nizam (system) Adal (justice) Regulation. It was hoped that this would bring peace and the fighting would end in the region. The government promised that it would appoint judges who are qualified for the Sharia Court. The deal only lasted for ten days. The Taliban started taking control of more areas and it seemed that they would extend their control through NAR to other districts. They eventually came to the settled districts adjoining the Swat valley. These districts were close to the capital city, Islamabad. The sheer thought of Taliban coming close to the Capital sent a shiver through the nation and government. A strong international concern was also expressed in the light of fear that the government might be overtaken by the Taliban and their sympathizers in the near future.

Operation Rah-e-Rast: (The right path)

At 11 pm on May 7th 2009, the prime minister appeared on the state television and in a 20 minute address told the worried nation that he had ordered the armed forces to launch a full scale operation, named Rah-e-Rast, against the militants and terrorists (the term terrorists was dropped as the operation started and the terms militants and extremists were used officially instead). The armed forces were to ensure Taliban’s elimination from the Swat and Malakand areas. The same day the Army chief also said that the army will employ the requisite resources to ensure a decisive ascendancy over the militants in NWFP province and FATA (tribal) area. The very night the army moved in and unleashed its firepower with artillery, jet fighters and gunship helicopters. The area is mountainous with beautiful green valleys. Once called the “ Switzerland of Pakistan” and known as tourist heaven, witnessed the largest military operation ever carried in the country. The miseries of common people were immense.

IDPs:

People have been moving from the area since the Taliban took control. However, the largest influx started with the commencement of operation Rah-e- Rast. Internally Displaced Persons (IDPs) became a bigger challenge than once anticipated. About 3 million from May 8 to May 30 have taken refuge in makeshift camps in nearby settled districts. The number may increase. This is a number comparable to the Afghan refugees in Pakistan at the height of Afghan Jihad against Russians in the 1980s. The summer temperature has gone up to 42 C. The people have come from mountainous areas and they are not used to this heat. The religious and social custom of the segregation of male and female persons (“purdah”) creates to a number of practical problems. The tents are made of synthetic material, resulting in a kind of airtight canopy. People suffer in the intense heat in these tents. No one knows how long will it take till they can go back. Approximately 80 Christian families were placed in two church compounds in Mardan. Help has been provided by the Peshawar Dioceses and other churches in the region. The plight of those left behind in the war zone is miserable. The shortages of food, water, medicine, and electricity are just some of the needs. Many trapped in the war zone are living in difficult situations. Some very sad stories have appeared in the press. One example is the parents who had to leave behind a crippled daughter with only a small amount of bread and water in the house. The cattle could not be taken along when fleeing. The war came at the time of the wheat harvest and few people could remain to salvage the crop. Now each village, town, and city has to be cleared from the militants and declared safe before the people can return to their homes. When will it happen? One can only hope and pray that it happens soon. The primary concern of the people is how can these areas be kept safe in the long run.

IDPs and Ethnic/Provincial Reservations:

To have an ethnically diverse society living in separately marked geographical regions raises a question about the country’s resources and political clout. The Afghan refugees changed the fabric of the society and they altered the economic and political life of the country. As a result of this recent experience, at least two provinces have shown reservations in allowing IDPs to reside freely in their provinces. This cold response does not resonate well with the IDPs, whose number runs over three million. No city or society is prepared in terms of infrastructure and economy to sustain such an influx of people in such a short span of time. Due to tense interactions between ethnically different communities Pashtuns prefer to live separately in “ethnic ghettoes”. Karachi has become a hot spot because of this. It has become imperative that the troubled areas are soon secured and safety maintained so that the IDPs can resettle in their homes.

Repercussions:

The security forces’ operations in the troubled areas are causing multiple repercussions. Disruptions have occurred in people’s daily life, in business, in education, in the social life, in caring for the medical needs, in caring for the elderly and weak, in the destruction of civil and private property. Swat, once considered to be a famous tourist area, has become a battlefield.

To fight one’s own countrymen is different than fighting an outside enemy force. It is a plain fact that the security forces are doing something they would not have done till the hope of settling the dispute at the negotiation table had absolutely failed. A great sense of hurt and a deep wounding of the society have taken place as a result of this internal war. We all had hoped that things would not have gone so bad.

The IDPs all come from one ethnic background. It is a traumatic experience for them to live out side the confines of their communities. It is unthinkable for their women to be exposed to the outside world. Becoming so vulnerable is like death itself. Their self-esteem has been crushed and they have become so helpless that they have to now stand in queue to get a loaf of bread. They also have to make their way through the rousing crowd to get a relief pack of small items of daily use. It is humiliating for a proud and self-confident people.

The Taliban consider those of their fellow tribesmen to be traitors who gave information to the governmental authorities about the fighters. These so-called traitors may face a sad ending of their life at the hands of the fighters. Who will protect these members of the populace from the retribution?

The Future:

A most important concern is the future of the Pashtun society. What can be foreseen of this society? After all, people have to make their own decisions regarding their future destiny. Keeping their good values, they should decide what is going to happen with them as they walk along with the rest of the country to progress. They need to prepare themselves to play a positive role in nation-building. They have much to offer to the motherland. Many of the Pashtun people have proved that they can attain education and skills needed to contribute for the progress of society. One positive outcome of this war may be a new chance to reorganize their society for a bright future.

Mubarak Ali said that history is the most effective instrument in reshaping and reconstructing society (from Historian’s Dispute, by Mubarak Ali, PhD, Ruhr University, Bochum). Thus, Pashtuns must be encouraged to write their own history, document success stories, encourage writers, poets and thinkers to keep on doing their work, translate their literary heritage into other languages and vice versa, and cherish their art and culture.

They also must be encouraged to adapt a modern education system with respect of moral traditions of culture, to study science and other modern disciplines, learn competitive skills, turn their wastelands into agricultural miracles by ruthless reclamation of land even at the cost of changing traditional occupational or dietary practices, to allow cross fertilization of ideas in order to achieve the best in every areas of life. Pashtuns must also be encouraged to make themselves vulnerable at the table in discussions using sound arguments to settle conflicts instead of brandishing the sword. In addition, they must be encouraged to adopt values not because of ethnicity but because of their contribution to the nation-building and brining wellbeing for the society, to give women dignity as a person and give her the worth that her creator has given her.

All of this may pose a frightening thought. Change is indeed frightening but there is no shortcut for progress. Their options are few and the time is limited. The IDPs can change their destiny and convert this calamity into opportunity. The rest of the countrymen are ready to help them to achieve new ideals. Historic moments open some windows but for a short time.

Christian citizens in the affected areas and their institutions can help the Pashtun tribal communities to experience a model of progress. These Christians can tell their own story in how they made strides from being secluded, backward, ghetto dwellers into a people who play positive roles in the society today . Christians and Pashtuns working together can make a difference in the life of people who have been labeled as backward for centuries. Tank, Thal, Banu, Wana, Kohat, Dera Ismail Khan, Peshawar, Swat, and Singota are places where love of Christ has been shared for the last one hundred years. This kind of community cooperation has happened in other parts of the world and it can happen here too.