PAKISTAN: Bi-Annual Research Journal

Vol. No 63, July-December 2023

FOSTERING COMMUNITY RESILIENCE THROUGH

TRADITIONAL NARRATIVES: PASHTUN FOLKLORE
IN COUNTERING VIOLENT EXTREMISM

Asghar Khan*
Zia Ur Rahman**

Abstract
This paper explores the significance of folklore in fostering
community resilience within Pashtun society as a response to
violent extremism and addressing social conflicts. The study aims
to illuminate the mechanisms by which folklore, encompassing
traditional narratives, oral traditions, and cultural practices, can
play a pivotal role in promoting peacebuilding initiatives and
empowering local communities in their struggle against
terrorism and extremism. To conduct this study, qualitative
research methods were employed, involving the collection of both
secondary and primary data. Secondary data was acquired
through a comprehensive content analysis of folklore and
relevant scholarly sources. Primary data was gathered through
ethnographic interviews, group discussions, and personal
*
Asghar Khan is a Senior Lecturer of Political Science and the Chairman of
the Department of Regional Studies at the University of Peshawar. He can be
contacted at (mian_786pk@[Link])
**
Zia Ur Rahman is Assistant Professor at the Department of Governance,
Politics & Public Policy Abasyn University Peshawar. He can be contacted at
(mianzia786@[Link])

80
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

observations. The findings of this research underscore the

substantial contribution of Pashtun folklore to the enhancement
of community resilience in countering violent extremism.
Recognizing the distinctive role of Pashtun folklore in shaping
identities, fostering social cohesion, advancing inclusivity and
pluralism, as well as transmitting fundamental values, this paper
suggests that policymakers and practitioners can formulate
effective strategies to harness this indigenous knowledge system
for sustainable conflict resolution.

Keywords: Folklore, Community Resilience, Pashtun Society,

Hospitality, Identity, Social Cohesion, Pluralism, Violent
Extremism, Culture, Proverb, Tappa

Introduction

The Pashtun community, with its 50 million strong population in

Pakistan, boasts a rich cultural heritage deeply rooted in Pashto
folklore. Throughout history, Pashtun society has displayed
remarkable resilience in the face of various challenges, whether
natural disasters or man-made crises. The cultural norms of
charity, hospitality, and community support services, such as
'Ashar' and 'Lashkar,' have been instrumental in demonstrating
this resilience (Ashar, Lashkar). However, the region has been
severely affected by terrorism and violent extremism, often
sponsored by groups like the Taliban and Al Qaeda, particularly
during the War on Terror.

81
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Understanding the intricate factors contributing to the rise of

violent extremism within the Pashtun community is of utmost
importance. Scholarly research predominantly divides into two
perspectives. State-centric analyses, which attribute the spread of
extremism to political and socio-economic grievances, whereas
society-centric perspective, which highlights the role of historical
and cultural elements, such as Pashtunwali and tribal governance,
in fueling extremism.

Existing literature underscores the necessity for a comprehensive,

community-driven approach to building resilience against violent
extremism. Recognizing the importance of local voices and
cultural expressions, efforts are being made to empower
communities in the fight against extremism. Community-based
strategies emphasizing engagement, partnerships with civil
society organizations, religious leaders, and local stakeholders are
pivotal. Folklore, authentic collaborations, educational
interventions, and the involvement of religious leaders all play
significant roles in fostering community resilience (Stephens et
al., 2019; Mazerolle et al., 2020; Ellis & Abdi, 2017; Adnan,
2023; Aly et al., 2014; Ahmed et al., 2021).

Within the Pashtun community, initiatives have been launched to

leverage Pashtun folklore and cultural expressions in countering
extremist ideologies while promoting positive values. Thus,
harnessing the potential of Pashtun folklore and cultural heritage

82
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

becomes essential in strengthening community resilience against

violent extremism. By encouraging positive values and engaging
local voices, policymakers can enhance preventive efforts and
cultivate more inclusive and resilient societies.

This research paper thoroughly investigates the significant role of

Pashtun folklore in fostering community resilience against
violent extremism. Through the utilization of Pashtun folklore,
the paper underscores its transformative influence in engaging
communities, shaping identities, resolving conflicts, and
steadfastly opposing extremist ideologies. The study aims to
comprehend how folklore contributes to conflict resolution and
the development of community resilience, ultimately fortifying
Pashtun society against the pervasive threat of violent extremism.
Employing a multidisciplinary research approach, the study
concentrates on the efficacy of Pashtun folklore in countering
extremist ideologies. Policymakers are strongly encouraged to
harness the compelling power of Pashtun folklore through
contextually grounded interventions to address the root causes of
violence and extremism. This involves embracing local voices,
preserving cultural heritage, and empowering community
members to actively combat violent extremism, thus fostering
resilient societies. In essence, this research paper underscores the
paramount significance of Pashtun folklore as an influential tool
for nurturing community resilience against violent extremism and

83
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

promoting positive values within the dynamic Pashtun

community.

Methodology

For this study, a triangulation approach was employed, which

involved combining various research methods to ensure
comprehensive data collection and analysis. These methods
included in-depth individual ethnographic interviews, focused
group discussions, content analysis of specific folkloric genres
(Tappa, Pashto couplets, and Mataluna, proverbs), and personal
observations.

The primary data collection phase encompassed 15 in-depth

individual ethnographic interviews, engaging a diverse group of
participants including elderly individuals, religious figures,
academics, literary figures, and journalists. Given the complex
and potentially sensitive context of the Pashtun region, a
convenience sampling method was used to select participants,
facilitating access to a broad spectrum of perspectives.

Furthermore, to enrich the study with additional insights, three

focused group discussions were conducted, involving experts
from Peshawar, Mardan, and Malakand. These discussions
allowed for a deeper exploration of the subject matter from
various angles.

84
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

The content analysis of the chosen folklore genres, Tappa and

Mataluna (Proverbs), was a valuable component of the research,
providing important thematic and cultural insights.

In addition to these research methods, personal observations were

incorporated to complement and reinforce the evidence gathered
through the multiple research approaches.

Literature Review

Efforts to prevent violent extremism must extend beyond military

and security measures and address underlying issues while
building community resilience. Resilient communities can
effectively counter recruitment by collaborating with various
stakeholders. The European Union (EU) supports global
initiatives that focus on education, media capacity building,
women's empowerment, and youth engagement. Context-specific
solutions emphasize the importance of the rule of law and human
rights. In the Pashtun society, recognizing unique circumstances
and key actors is essential. Community resilience programs,
including the utilization of folklore, should be customized to suit
specific societies like the Pashtun context.

Government-sanctioned counter-violent extremism (CVE)

programs have been extensively evaluated (Aziz, 2017; Gielen,
2019; Harris-Horgan et al., 2015; Innes et al., 2017), with a
growing call for community-driven approaches due to the often

85
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

top-down nature of these programs (Odafen, 2019; Hardy, 2018;

Aldrich, 2014; Kessels & Nemr, 2016). Recognizing the
importance of community resilience, a whole-of-society approach
is advocated (Grossman, 2021). This approach involves forming
partnerships with local communities and gaining a nuanced
understanding of resilience within the context of violent
extremism, utilizing theories from public health and disaster
recovery. Resilience plays a pivotal role in countering extremism
(Nielsen & Schack, 2016; Grossman et al., 2020), as indicated in
various policy frameworks. Defined as the ability to rebound
from adversity (Mohaupt, 2009), resilience helps societies
withstand, prevent, adapt to, and recover from challenges like
extremism (Longstaff et al., 2014; Grossman, 2021; Hardy,
2015). According to the social-ecological model, resilience is not
just an individual trait but a social process (Hunter, 2012),
promoting positive adaptation and transformation at the
individual, family, community, and societal levels to counter
violent extremism.

Resilience is a central concept in countering violent extremism

(CVE). It is crucial to understand local community resilience and
the key contributing factors (Edwards, 2016; Jore, 2020;
Mirahmadi, 2016; Salyk-Virk, 2018). Community-based
practices have proven effective in combating extremism
(Wimelius et al., 2018; Grossman et al., 2020; Mirahmadi, 2016).
Inclusive networks through multi-faith engagement can counter

86
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

extremist narratives (Mandaville & Nozell, 2017; Halafoff &

Wright-Neville, 2009).

Folklore plays a significant role in countering violent extremism

in Pashtun society by fostering social cohesion, nonviolence, and
respect for human rights. Therefore, folklore, genuine
partnerships, educational interventions, and the involvement of
religious leaders are essential in creating community resilience
against violent extremism (Stephens et al., 2019; Mazerolle et al.,
2020; Ellis & Abdi, 2017; Adnan, 2023; Aly et al., 2014; Ahmed
et al., 2021). Resilient communities prevent their members from
being drawn into extremism by fostering a sense of belonging,
challenging extremist views, and addressing mechanisms of
moral disengagement (Stephens et al., 2019; Mazerolle et al.,
2020; Aly et al., 2014). Folklore plays a significant role by
strengthening social cohesion, promoting positive values, serving
as an educational tool, and providing inspiration (Stephens et al.,
2019; Mazerolle et al., 2020). Genuine partnerships with
community members, particularly in Muslim American
communities, have proven effective in building resilience (Ellis
& Abdi, 2017). Education interventions grounded in moral
disengagement theory help individuals challenge the influence of
violent extremism (Aly et al., 2014). Involving religious leaders
and fostering strong bonds within communities contribute to
resilience against violent extremism (Adnan, 2023; Ahmed et al.,
2021).

87
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Local initiatives like folklore can be crucial tools in strengthening

community resilience against violent extremism. Further research
is necessary to evaluate their effectiveness in CVE efforts and to
support community-led initiatives. Local voices, resources, and
cultural practices are vital components of resilience, as is
collaboration between secular and religious actors.

Several studies and initiatives have highlighted the potential of

folklore in building community resilience and countering violent
extremism (Weine et al., 2013; Aly et al., 2014; Aly et al., 2015;
Ellis et al., 2017). Other works explore the causes of violence and
counter-violent strategies (Pearson, 2020; Ahmed et al., 2021;
Speckhard et al., 2021; Rehman, 2021; Niemi et al., 2018; Ghosh,
2018; Winter et al., 2020; Mythen & Baillergeau, 2021; Veronika
et al., 2020; Mirahmadi et al., 2016; Aslam et al., 2020; Johnson
& Mason, 2008). In the context of Pashtun society, numerous
works delve into issues related to radicalization, social
institutions, identity, and religious ideologies (Khan, 2020;
Aslam, 2020; Faheem et al., 2021; Makki, 2022; Kakar, 2022).
Moreover, several authors have examined the significance of
folklore in community resilience (Kato, 2018; Beel, 2017;
Mathivha, 2015; Mphasha, 2015), with scholars like Dr. Safdar
Khan, Dr. Zeba Khan, and Dr. Asma Khalid emphasizing the
positive role of Pashtun folklore in Pashtun society. Community-
centered approaches utilizing Pashtun folklore are gaining
popularity in the fight against violent extremism. With a rich

88
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

history spanning five millennia, Pashtun folklore plays a vital

role in fostering identity, social capital, traditional knowledge,
positive values, and constructive dialogue. By countering
extremist narratives, it contributes to creating a peaceful society
(Bukhari, 1987). The key themes of Pashtun folklore, such as
love, brotherhood, honor, ethical principles aligned with values
like hospitality, respect for elders, non-violence, and respect for
humanity, can contribute to richer dialogues. Pashtun folklore,
deeply rooted in cultural and religious traditions, spreads
knowledge, entertainment, and cultural expressions, while
reinforcing the socio-cultural life of the Pashtun community and
promoting peace at the grassroots level (Rohi, 1986). Pashtun
culture and folklore represent the myriad customs, beliefs, and
social life of the community and help enhance social cohesion
and resist extremist influences.

Analysis and Findings: Pashtun Folklore, Community

Resilience and CVE

Community-focused approaches have gained attention in

countering violent extremism and Pashtun folklore1 holds the
1
As Folklore is divided into three categories: verbal, partly verbal or
customary, and non-verbal or material culture. Oral folklore includes all
tradition we learn and pass on by word of mouth. This paper only takes oral
folklore. It includes everything from simple language to complex texts such as
myth, legend, and folk tale. Pashto folk poetry comprises of Tappa Charbitha,
Nimkai, Loba, Ghagoona Ghaarey and songs. These are different genre of folk
poetry. For this study only Pashto Tappa, and Mataluna (proverbs) have been
selected. Tappa portrays romantic, social, economic, religious, political in
short each and every aspect of Pashtun culture can be seen in Tappa. Mataluna

89
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

potential to play a significant role in promoting community

resilience in the Pashtun community. Pashtun traditional tales
offer a potent means to counter the rise of violent extremism
through various strategies. They serve to challenge extremist
ideologies, promote positive values, and foster dialogues on
sensitive subjects. The roots of Pashto folklore extend back five
millennia, encompassing diverse genres like Charbetti, Tappa,
Proverb, Story, Durri, Nemakai, Bagati, Allahoo, Songs for
children, and Kakari, each of which conveys profound meanings.
Among these genres, Mataluna (Proverbs) and Tappa stand out,
appearing as concise expressions with profound wisdom.

Pashto folklore is the culmination of lifetimes of experiences and

observations, embodying the collective wisdom of its people.
Folkloric elements are akin to the seasoning of a meal, enhancing
conversations with their rich cultural significance. These
narratives explore multifaceted themes, with love, brotherhood,
honor, and humanity's reverence prominently featured. This, in
turn, compels individuals to embellish their discourse with these
timeless proverbs.

The cultural richness and deep-seated religious influences in

Pashtun folklore make it a versatile medium for the transmission
of knowledge, entertainment, and cultural expressions. It plays a
(Proverbs) a highly valued expression of Pashtun identity and survived to
guide them on all grounds (everyday life experiences). In the Pashto language,
proverbs are known as Mataluna, a highly valued expression of Pashtun
identity and survived to guide them on all grounds (everyday life experiences).

90
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

vital role in the social and cultural fabric of the Pashtun

community, contributing to a shared identity and a collective
sense of purpose. By harnessing the transformative potential of
folklore, local communities can forge stronger social bonds, resist
extremist influences, and actively participate in grassroots
peacebuilding efforts.

Folklore represents the amalgamation of countless customs,

habits, beliefs, thought processes, and social interactions of a
community. In today's modern world, its importance has surged,
driven by the isolation brought about by advancements in science
and technology, leading individuals towards artificiality and self-
centeredness. In this era marked by depression, anxiety, and
extremism, those with fragile resilience have fallen prey to
psychological, superstitious, and extremist tendencies, along with
moral frailties. As Noor Ul Basar Aman, a local writer and
researcher, aptly notes, "In such circumstances, folklore not only
imparts peace of mind but also equips individuals to confront
challenges with courage and patience. It instills the values of
humanity in society." Echoing this sentiment, Farigh Bukhari
(1987) describes folklore as a beacon of hope and a gentle breeze
from heaven, offering a glimpse of a joyful, playful, and cheerful
life. It imparts simplicity and a lifestyle characterized by
gratitude and love, infusing the harshness of contemporary
existence with the colors of human innocence.

91
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Muhammad Nawaz Tahir, the living repository of Pashto

folklore, emphasizes that Pashto proverbs represent the guiding
principles and laws of Pashtun wisdom and knowledge. These
proverbs serve as the keys to unlocking life's intricate puzzles,
offering solutions to issues and conflicts. They mend fractures
and discord, ultimately upholding peace in society.

In contrast to Western or imported methodologies, the utilization

of local knowledge in the form of folklore is crucial for
comprehending Pashtun culture and its essential components,
particularly in the context of building community resilience
against violent extremism. As previously highlighted, the
Pashtuns adhere to a customary code known as Pashtunwali, a
system deeply rooted in unwritten rules that are intricately
interwoven with their folklore.

The renowned Pashto poet and writer, Rehmat Shah Sayel,

emphasizes the significance of indigenous Pashto knowledge and
approaches in addressing the contemporary challenges faced by
the Pashtun community. He firmly believes that foreign ideas and
concepts are ill-suited for our Pashtun society, advocating for the
reliance on our native knowledge and ideas to shape our own
destiny. He eloquently states, "We have always attempted, but
never succeeded, in enhancing our identity with the borrowed
colors of others. Let us instead embrace the earth from our own
streets to adorn ourselves."

92
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Regarding the role of folklore in promoting peace and countering

extremism and violence, Muhammad Siddiqui Rohi (1986)
underscores its positive aspects, conveying messages of love,
peace, harmony, brotherhood, and prosperity among the people
through Pashto Folklore.

In his book "Pashto Tappa," Pashto writer Dawar Khan Dawood

eloquently describes Pashto folklore, highlighting its
heartwarming songs of love. Tappa's voice resonates against
social injustices, cruelty, violence, poverty, hunger, and
deprivation. It passionately advocates for the rights of poor
laborers and tenants while condemning the cruelties and
oppression inflicted upon them by landlords and large farmers.
This art form encapsulates the various facets of Pashtun daily life
in simple yet profound words.

During an interview, an elderly individual emphasized the

formidable strength of Pashtun culture, which envelops every
aspect of Pashtun life through cultural norms and oral traditions.
They went on to assert that folklore effectively conveys the
genuine image, thoughts, and emotions of the Pashtun
community.

Folklore assumes a pivotal role in Pashtun society, serving as a

catalyst for unity, the propagation of positive values, social
cohesion, inclusivity, pluralism, and the transmission of
fundamental principles, thereby nurturing resilience against

93
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

violent extremism (Rohi, 1986; Bukhari, 1987; Noor Ul Basar,

Personal Communication). It acts as a conduit for instilling a
sense of belonging, providing inspiration, and delivering
education (Noor Ul Basar, personal communication; Bukhari,
1987). The Pashto folklore, including proverbs and Tappa, serves
as a repository of Pashtun wisdom, addressing the complexities
of Pashtun life, including issues of social injustice, poverty, and
oppression (Pashto language expert, Personal Communication,
April 11, 2023).

By preserving cultural identity, advocating for peace, and

vocalizing opposition to injustice, folklore reinforces social
bonds and contributes to resilience against the tide of violent
extremism (Rohi, 1986; Noor Ul Basar, personal
communication). It encapsulates the genuine image, thoughts,
and emotions of the Pashtun community, as passionately
expressed by participants in group discussions.

Pashtun folklore serves as a compass for moral guidance by

imparting ethical principles that align with the core values of the
community, including hospitality, reverence for elders, and non-
violence. These principles work to counter the ideologies of
violent extremism. Proverbs such as "Chi Sa Karay, hagha ba
Raibay" (You reap what you sow) and "Khairat da koor na shuru
kegi" (Charity begins at home) underscore the importance of
personal responsibility and acts of kindness, as shared by a

94
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Pashto Poet and Expert (personal communication, April 20,

2023).

Furthermore, during a Focus Group Discussion (FGD), a

participant highlighted that Pashto folklore addresses issues like
expectations, jealousy, and greed, which can disrupt societal
harmony. The proverbs caution against these social ills, with
sayings like "Duniya ka da yao kas she, ho morr ba pay nashi"
(Even if one person owned the world, he wouldn’t be satisfied
with it) and "Chay da bal dar ta ye tama she, mun ghowakha ye
kama she" (Those who expect and look toward others, he loses
his weight) serving as reminders to shun these negative traits.

Despite the prolonged violent conflict in Pashtun areas, Pashto

folklore remains a beacon of positive cultural identity, celebrating
heritage and diversity as a counter-narrative to the rhetoric of
violent extremists, as noted by Noor Muhammad Danish
(Personal Communication, April 27, 2023). This cultural heritage
offers profound insights into the daily lives and character of the
Pashtun people (Rohi, 1986). One of the core values, Melmastia,
emphasizing hospitality, plays a central role in Pashtunwali, the
way of life for Pashtuns (Jellani, 1975). For instance, Pashto
Tappa expressions like "Khaawanda tola mey threy zar kray! Da
yar da kale milmana reghelee deena" (O, Lord! I would like to
serve my heart to the guests who came from the village of my
lover) underscore the importance of hospitality, a practice

95
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

embraced by both genders (N. Muhammad Danish, Personal

Communication, April 27, 2023).

Pashtunwali has consistently embraced religious pluralism and

cultural diversity, firmly prohibiting any form of mockery or
insult directed at others' beliefs, as explained by Noor Ul Basar
(Personal Communication, April 30, 2023). This inclusive
approach is reflected in Tappa expressions like "Yaar may hindo
za Musalman yem! Da yaar dapara daramsaal jaro kawoma"
(My friend is Hindu; while I am Muslim, for my beloved friend, I
am cleaning sanctuary), which emphasize religious pluralism,
harmony, co-existence, and religious tolerance. The Tappa
highlights the message that we should extend our assistance to
anyone in need, regardless of their religious background. In this
particular Tappa, a Muslim helps his Hindu friend clean the
temple, exemplifying the spirit of unity and mutual respect.

Even during the partition of India, Pashtun folklore mourned the

separation of Hindus and other minority groups, underscoring the
profound attachment of Pashtun culture to the land and diversity.
Presently, Pashtun regions continue to accommodate a significant
number of Hindus, Sikhs, and other minorities. The Tappa "Pa
manda kay Hindowan ma zaghalawa! Za pakhtun jowanday yem
bach kawom" (Do not shatter the Hindus, Behold I, a Pashtun
warrior, is here to defend them) exemplifies the responsibility of
Pashtun people to protect and stand up for minority communities

96
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

(Pashto Language Expert, Personal Communication, April 30,

2023).

Pashtun folklore plays a pivotal role in fostering community

resilience by promoting social cohesion, tolerance, and
understanding, effectively countering extremist ideologies
(Pashto Teacher, Personal Communication, May 2, 2023).
Proverbs such as "Zourawar na ya lary ya ghaly" (With the
strong/cruel one, either keep your distance or your peace) serve
as warnings against disrupting peace and harmony. Similarly,
expressions like "Chay za za yem, ao ta ta ye, na ba ta shay, na
ba za sham, ao chay lag ta shay, lag za sham, hum ba ta shay,
hum ba za sham" (If I am saying I am I, and you say that you are
you, then neither will be you nor I, but if a little bit you
compromise, and a little me, then you will also get benefit and I
too) encourage compromise and mutual benefit. Additionally,
proverbs like "Sok ma waha pa gowatha! Ta ba na woli pa gatta"
(Do not beat someone with your finger, He will not stone you)
advise against resorting to violence in resolving conflicts.

Pashtun folklore plays a crucial role in reinforcing cultural

identity and nurturing a profound sense of belonging among
Pashtuns, effectively acting as a protective shield against
extremist ideologies. Within these folklore traditions, narratives,
songs, and dances serve as vessels for the transmission of cultural
values, traditions, and norms, fostering a shared identity (Pashto

97
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Teacher, Personal Communication, May 11, 2023). Proverbs like

"Khpal biya hum khpal we" (Blood is thicker than water) and
"Chay zdaa kray pakhwanai, Hayr ba na kray tar pyrai" (That
which is learned in youth is not forgotten in old age) underscore
the importance of cultural bonds. References to "Asal nasal"
(ethnic origin) within Pashto folklore further solidify cultural
identity (Pashto Teacher, Personal Communication, May 11,
2023).

Furthermore, the dissemination of core values stands as a vital

facet of Pashtun folklore, profoundly shaping the conduct of
individuals and social groups. Pashtunwali, a code of honor,
encompasses values such as honor, bravery, respect for elders,
and hospitality, handed down through the generations (Female
Teacher, Personal Communication, May 22, 2023). Folklore
narratives serve as moral guides, promoting values like peace,
tolerance, unity, and respect for diversity, effectively countering
extremist ideologies (Pashto Teacher, Personal Communication,
May 22, 2023). Proverbs such as "Pukhtun chay pukhto na krri,
nu zamaka day pay daka she" (A Pashtun who does not follow
his code of life should be buried in a grave) and "Pa khowala
hoog, pa zrra koog" (A well-spoken man always has a
craggy/bumpy heart) exemplify these core values, emphasizing
honor, faithfulness, and the rejection of deceit and jealousy
(Female Pashto Teacher, Personal Communication, May 22,

98
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

2023). These proverbs vividly illustrate the character of a genuine

Pashtun, one who upholds integrity and goodwill towards others.

Pashtun folklore is a rich source of wisdom for conflict

resolution, offering valuable insights into peacefully resolving
disputes. It serves as a repository of knowledge that can be drawn
upon to address social tensions and prevent their escalation into
violence. Proverbs like "Ka ghar loway day, pa sar ye laar da"
(Though the mountain is high, there still be a road to its top)
underscore the importance of finding nonviolent solutions to
challenges (Pashto Professor, Personal Communication, May 29,
2023). Furthermore, the role of folklore in conflict resolution is
accentuated by the use of proverbs in specific situations (Noor ul
Basar, Personal Communication, May 29, 2023). These proverbs
advocate for dialogue, peaceful resolution, and the futility of
violence. Proverbs such as "Wena pa wena na wenzal kegi"
(Blood cannot be cleaned by blood) highlight the significance of
peaceful dispute resolution (Noor ul Basar, Personal
Communication, May 29, 2023). Many other proverbs and
Tappas provide guidance on humility, the role of village elders,
the consequences of arrogance, settling unpaid debts, and offer
lessons in conflict resolution, peaceful dialogue, and the
importance of relationships in resolving conflicts (Noor ul Basar,
Personal Communication, May 29, 2023). The utilization of
proverbs in specific contexts exemplifies the wisdom embedded

99
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

in Pashtun folklore for addressing social tensions and preventing

violence (Pashto Poet, Personal Communication, May 30, 2023).

During a group discussion, a participant expressed regret over the

loss of the bedtime story tradition, emphasizing the vital role of
these stories in nurturing peaceful coexistence, promoting
pluralism, and enabling the suspension of disbelief, allowing for
the exploration of magical worlds that embody humanism, piety,
and selfless sacrifice.

Pashtun folklore serves to strengthen social bonds and promote

unity through storytelling, music, and communal celebrations. As
one participant in a Focus Group Discussion pointed out,
proverbs like "Pukhtana wanrra sara yao di!" (All of the
Pashtuns are united) underscore the themes of unity and national
pride. Folklore empowers local voices, enabling individuals to
express their concerns and ideas, thus countering extremist
narratives, as mentioned by another participant. Proverbs like
"Raas osa, pa loya laar k mlast osa" (Live a good life, and thus
need not fear while sleeping on the road) discourage social ills.

Pashtun folklore serves as a vehicle for transmitting fundamental

values, nurturing peace, tolerance, and a deep respect for
diversity. Proverbs like "Hapal amal da laray mal day" (The
actions of a man are his companions) underscore the significance
of personal responsibility (Pashto Poet, Personal Communication,
June 1, 2023). Furthermore, it actively involves the younger

100
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

generation by incorporating folklore into educational programs

and encouraging their participation in socio-cultural activities. As
one participant in a Focus Group Discussion noted, "The role of
folklore in engaging youth is evident in the use of music, poetry,
and traditional dances to promote peace and counter extremism."

To conclude, Pashtun folklore plays a pivotal role in fostering

community resilience, advancing the cause of peace, and
empowering local voices to counter extremism. Through the art
of storytelling and cultural rituals, it effectively communicates
values of tolerance and resilience as a powerful alternative to
extremist ideologies. Initiatives that harness the potential of
Pashtun folklore are indispensable in the ongoing battle against
violent extremism within the community.

Policy Recommendations

Based on the research findings, this paper presents a set of

recommendations for policymakers and practitioners aimed at
promoting and supporting the utilization of Pashtun folklore to
enhance community resilience against violent extremism:

1. Preservation and Documentation: It is imperative to invest in

the preservation and comprehensive documentation of
Pashtun folklore to ensure its preservation for future
generations.

101
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

2. Education Integration: Policymakers should prioritize the

integration of folklore-based educational initiatives into both
formal and informal learning systems to provide youth with
access to this valuable cultural heritage.

3. Collaborative Initiatives: Collaboration among community

leaders, cultural practitioners, and policymakers is crucial for
designing and implementing context-specific interventions
that harness the potential of Pashtun folklore.

4. Research Promotion: Encouraging research on Pashtun

folklore is vital to further understand its applications in
countering violent extremism.

5. Awareness and Education: Pashtun folklore should be

incorporated into Countering Violent Extremism (CVE)
programs through awareness-raising campaigns, radio
programs, and educational materials to reach a wider
audience.

6. Community-Led CVE Initiatives: Policymakers should lend

support to the development of community-led CVE initiatives
that draw on local knowledge and traditions.

7. Social Cohesion: Initiatives that promote social cohesion and

trust-building among different groups within the Pashtun
community should be supported by policymakers.

102
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

8. Conflict Resolution and Mediation Skills: Policymakers

should invest in training and capacity building programs that
enhance conflict resolution and mediation skills within the
Pashtun community.

9. Critical Thinking and Tolerance: Policymakers should

support community-led education initiatives that foster
critical thinking, religious tolerance, and non-violent conflict
resolution.

10. Empowerment of Women and Youth: Policymakers should

support initiatives that empower women and youth groups to
participate in CVE programs and decision-making processes,
promoting gender equality and youth participation.

11. Incorporation in Education: Policy makers should develop

and implement educational programs that incorporate Pashtun
folklore to promote cultural identity, moral values, and
resilience among young people. This includes integrating
folklore in school curricula, textbooks at various educational
levels, organizing folklore-based workshops, and training
teachers to incorporate folklore in their teaching methods.

12. Promotion of Folklore and Cultural Festivals: Encourage and

support community-led initiatives that promote Pashtun
folklore and cultural festivals to showcase the richness of
Pashtun culture, foster a sense of belonging and unity, and
counter extremist narratives.

103
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

13. Folklore Preservation and Documentation Support: Allocate

resources to support the preservation, documentation, and
dissemination of Pashtun folklore through the establishment
of folklore research centers, grants for researchers and
folklorists, and digital platforms for sharing folklore
resources.

14. Training Programs: Provide training programs for community

leaders, educators, and youth workers to effectively use
Pashtun folklore in countering violent extremism through
workshops on understanding the power of folklore, utilizing
folklore in conflict resolution, and engaging youth through
folklore-based initiatives.

15. Multi-sectoral Collaboration: Promote multi-sectoral

collaboration between government agencies, civil society
organizations, and community leaders to develop
comprehensive strategies for countering violent extremism in
different sectors of education, culture, social services, and
youth empowerment, leveraging Pashtun folklore in creating
resilient communities.

16. International Collaboration: Foster international collaboration

and exchange programs to share experiences and best
practices in utilizing folklore for countering violent
extremism. Partner with international organizations, research
institutions, and practitioners in related fields to enhance the

104
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

effectiveness of interventions and broaden perspectives on

utilizing folklore as a tool for resilience.

Conclusion

This paper underscores the pivotal role of Pashtun folklore, local

voices, and community resilience in countering violent
extremism. Pashtun folklore stands as a potent instrument for
bolstering community resilience, strengthening social bonds,
amplifying local voices, imparting essential values, and engaging
the youth. Through the mediums of storytelling, oral traditions,
and cultural rituals, Pashtun folklore effectively communicates
the values of peace, tolerance, and resilience, presenting an
alternative narrative to extremist ideologies. Moreover, it
facilitates community engagement, encourages dialogue, and
inspires collective action.

To effectively combat violent extremism, this study underscores

the significance of community resilience, which is shaped by
various factors, including robust social networks, access to
education and economic opportunities, effective governance, and
a shared sense of responsibility. Initiatives that harness Pashtun
folklore and promote community resilience are integral
components of any strategy aimed at addressing extremism
within the Pashtun community.

105
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Drawing from the findings, several policy recommendations are

proposed. These encompass supporting community-led
initiatives, investing in education and economic opportunities,
and safeguarding Pashtun folklore as a valuable cultural asset. It
is imperative for policymakers to allocate resources, provide
community support, develop educational and cultural programs,
and collaborate with local leaders to implement these
recommendations effectively. Furthermore, an emphasis on
inclusivity, diversity, research, and collaboration should take
precedence to build resilient communities and promote peaceful
coexistence.

To conclude, by harnessing the transformative power of Pashtun

folklore and prioritizing community resilience, policymakers can
effectively counter violent extremism, preserve cultural identity,
and foster peace within the Pashtun community.

106
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

References

Adnan, M. (2023). Pakistan's policy of social inclusion for making a resilient

society to violent extremism. PLHR, 1(7).
[Link]

Ahmed, S., Butt, B., & Butt, B. (2021). Religion, community resilience and
countering violent extremism in Dir Valley, Pakistan. Journal of
Humanities and Social Management Science, 2(2), 213-227.
[Link]

Ahmed, S., Sajid, I., & Ashraf, S. (2021). Role of religious leaders in
mobilizing communities to counter violent extremism. RHR, 1(7), 28-
47. [Link]

Aldrich, D.P. (2014). First steps towards hearts and minds? USAID’s
countering violent extremism policies in Africa. Terrorism and
Political Violence, 46, 523–546.

Aly, A., Balbi, A., & Jacques, C. (2015). Rethinking countering violent
extremism: Implementing the role of civil society. Journal of
Policing, Intelligence and Counter Terrorism.

Aly, A., Taylor, E., & Karnovsky, S. (2014). Moral disengagement and
building resilience to violent extremism: An education intervention.
Studies in Conflict & Terrorism, 37(4), 369-385.
[Link]

Aslam, T., Rizvi, S. M. A. S., & Aslam, M. A. (2020). Counter-terrorism:

Push and pull factors impacting male youth involved in violent
extremism in Punjab, Pakistan.

Aziz, S.F. (2017). Losing the ‘War of Ideas’: A critique of countering violent
extremism programs. Texas International Law Journal, 52, 255–280.

Buzan, B., Wæver, O., & de Wilde, J. (1998). Security: A new framework for
analysis. Boulder.

Dixon, J. (2009). What causes civil wars? Integrating quantitative research

findings. International Studies Review, 11(4), 707-735.

107
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Edwards, P. (2016). Closure through resilience: The case of Prevent. Studies in

Conflict and Terrorism, 39, 292–307.

Ellis, H., & Abdi, S. (2017). Building community resilience to violent

extremism through genuine partnerships. The American Psychologist.

Faheem, F., Hussain, S., & Xingang, W. (2021). Sectarian war in the Middle
East: Iran, Saudi Arabia, Pakistan and an unending war for regional
hegemony. Humanities & Social Sciences Reviews.

Ghosh, R. (2018). The potential of the ERC program for combating violent
extremism among youth. Religion & Education.

Gielen, A.J. (2019). Countering violent extremism: A realist review for

assessing what works, for whom, in what circumstances, and how?
Terrorism and Political Violence, 31, 1149–1167.

Gries, T., Krieger, T., & Meirrieks, D. (2011). Causal linkages between
domestic terrorism and economic growth. Defence and Peace
Economics, 22(5), 493-508.

Grossman, M. (2021). Resilience to violent extremism and terrorism: A

multisystemic analysis. In M. Ungar (Ed.), Multisystemic resilience:
adaptation and transformation in changing contexts. Oxford
University Press.

Grossman, M., Hadfield, K., Jefferies, P., Gerrand, V., & Ungar, M. (2020).
Youth resilience to violent extremism: Development and validation of
the BRAVE measure. Terrorism and Political Violence, 34, 468–488.

Halafoff, A., & Wright-Neville, D. (2009). A missing peace? The role of

religious actors in countering terrorism. Studies in Conflict &
Terrorism, 32, 921–932.

Hardy, K. (2018). Comparing theories of radicalization with countering violent

extremism policy. Journal of Deradicalization, 15, 76–110.

Harris-Horgan, S., Barrelle, K., & Zammit, A. (2015). What is countering

violent extremism? Exploring CVE policy and practice in Australia.
Behavioral Sciences of Terrorism and Political Aggression, 8, 6–24.

108
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Hunter, C. (2012). Is resilience still a useful concept when working with

children and young people? Journal of the Home Economics Institute
of Australia, 19(1), 45–52.

Ikejiaku, B. V. (2009). The relationship between poverty, conflict and

development. Journal of Sustainable Development, 2(1), 15-28.

Innes, M., Roberts, C., & Lowe, T. (2017). A disruptive influence?

"Preventing" problems and countering violent extremism policy in
practice. Law and Society Review, 51, 252–281.

Johnson, T. H., & Mason, M. C. (2008). No sign until the burst of fire:
Understanding the Pakistan-Afghanistan frontier. International
Security.

Jore, S.H. (2020). Is resilience a good concept in terrorism research? A

conceptual adequacy analysis of terrorism resilience. Studies in
Conflict & Terrorism, 1–20.

Kato, J., Kruglanski, A., Webber, D., Chernikova, M., & Molinario, E. (2018).
The making of violent extremists. Review of General Psychology, 22,
107–120.

Kessels, E., & Nemr, C. (2016). Countering violent extremism and

development assistance: Identifying synergies, obstacles and
opportunities. Global Center on Cooperative Security. Retrieved from
[Link]

Khan, D., & Dawar, N.D. (2020). Pashto Tappa, P-33.

Longstaff, P. H., Armstrong, N. J., Perrin, K., Parker, W. M., & Hidek, M. A.
(2010). Building resilient communities: A preliminary framework for
assessment. Homeland Security Affairs, 6(3).

Makki, M., & Akash, S. A. (2022). Building community resilience to violent

extremism through community-based youth organizations: A case of
post-conflict North Waziristan, Pakistan. Sustainability.

Mandaville, P., & Nozell, M. (2017). Engaging religion and religious actors in
countering violent extremism. United States Institute of Peace.
Retrieved from
[Link]
s

109
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Marke, D. (2007). Will Africa ever be able to replicate successful economies?

Standard Times Press.

Mazerolle, L., Eggins, E., Cherney, A., Hine, L., Higginson, A., & Belton, E.
(2020). Police programmes that seek to increase community
connectedness for reducing violent extremism behaviour, attitudes
and beliefs. Campbell Systematic Reviews, 16(3).
[Link]

Mirahmadi, H. (2016). Building resilience against violent extremism: A

community-based approach. Annals of the American Academy of
Political and Social Science, 668, 129–144.

Mohaupt, S. (2009). Review article: Resilience and social exclusion. Social

Policy and Society, 8, 63–71.

Nanes, M., & Lau, B. (2018). Surveys and countering violent extremism: A
practitioner guide. The Asia Foundation and Australian Government
Department of Foreign Affairs and Trade.

Nielsen, A. D., & Schack, P. (2016). Community resilience to militant

Islamism: Who and what? An explorative study of resilience in three
Danish communities. Democracy and Security, 12(4), 309–327.

Niemi, P. M., Benjamin, S., Kuusisto, A., & Gearon, L. (2018). How and why
education counters ideological extremism in Finland. Religions.

Odafen, O. E. (2019). The Northern Nigerian countering violent extremism

project: A measure of participation vis-a-vis outcomes. Capstone
Collection: Brattleboro, VT, USA.

Pearson, E. (2020). Between protection and participation: Affect, countering

violent extremism and the possibility for agency. New Directions in
Women, Peace and Security.

Rehman, U. Q. J. (2021). Rethinking de-radicalization and rehabilitation

through the lens of prisons: A case of Khyber Pakhtunkhwa Prisons
Department.

Rohi, M. S. (1986). Folklore Pezhandana (Introduction to folklore). Kabul:

Afghanistan Academy of Sciences.

110
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

Salyk-Virk, M. J. (2018). Building community resilience? Community

perspectives of the countering violent extremism pilot program in
Minneapolis/St. Paul. Studies in Conflict & Terrorism, 43, 1011–
1042.

Sandler, T., & Enders, W. (2004). An economic perspective on transnational

terrorism. European Journal of Political Economy, 20(2), 301-316.

Speckhard, A., Ellenberg, M., & Baddorf, Z. (2021). Breaking the ISIS brand
counter narrative project: Understanding, preventing, and intervening
in militant jihadi terrorism and violent extremism.

Stephens, W., Sieckelinck, S., & Boutellier, H. (2019). Preventing violent

extremism: A review of the literature. Studies in Conflict &
Terrorism, 44(4), 346-361.
[Link]

United Nations Development Programme (UNDP). (2016). Preventing violent

extremism through promoting inclusive development, tolerance and
respect for diversity: A development response to addressing
radicalization and violent extremism. New York: UNDP.

United Nations Development Programme (UNDP). (2017). Journey to

extremism in Africa: Drivers, incentives and the tipping point for
recruitment. New York: UNDP.

United Nations General Assembly. (2015). Plan of action to prevent violent

extremism: Report of the Secretary-General (A/70/674).

Veronika, N., & Wishanti, D. (2020). Engagement policy towards repatriated

Indonesian women from overseas jihad battlefronts.

Weine, S., Henderson, S. S., Shanfield, S., Legha, R., & Post, J. (2013).
Building community resilience to counter violent extremism.
Democracy and Security, 9(4), 327–333.

Wimelius, M. E., Eriksson, M., Kinsman, J., Strandh, V., & Ghazinour, M.
(2018). What is local resilience against radicalization and how can it
be promoted? A multidisciplinary literature review. Studies in
Conflict & Terrorism, 41, 1–18.

Winter, C., Neumann, P. R., Meleagrou-Hitchens, A., Ranstorp, M., Vidino,

L., & Fürst, J. (2020). Online extremism: Research trends in internet

111
 PAKISTAN: Bi-Annual Research Journal
Vol. No 63, July-December 2023

activism, radicalization, and counter-strategies. International Journal

of Conflict and Violence.

World Bank Middle East and North Africa Region. (2016). Economic and
social inclusion to prevent violent extremism. MENA Economic
Monitor.

Zhawak, M. (2013). Pashto Proverb. Kandahar Publication, Kandahar.

۲0، ‫اور‬b‫ پش‬،‫ڈمی‬b‫تو اکی‬b‫ پش‬،‫رو نہ‬b‫ون ؔفک‬b‫ر غ‬b‫ل‬،‫محمد نوا ز‬،‫طاہ‬
ؔ.‫ ص‬، ‫ء‬15
،‫اد‬bb‫المآ ت‬bb‫ ا س‬،‫و رثہ‬bb‫ لوک‬،‫وک گیت‬bb‫رحد کے ل‬bb‫ س‬، ‫اری‬bb‫فارغ بخ‬
ؔ. ‫ء ص‬1987

112