hindustani fanatics, india's pashtuns, and deobandism – connections

Hindustani Fanatics, India’s Pashtuns, and Deobandism – ConnectionsThe report was correct, except the part regarding “in a less degree than formerly” and within two years the British would have yet anotheruprising. The population of the Lower Swat region had been cooperating with local authorities and trade had developed between nearby Bajaur andadjacent areas. The Swatis were described as “contented.” A reporter for The Times reported on an abrupt change in their attitude:“Yesterday, without the least warning, the attitude of the population of the Lower Swat Valley underwent a sudden change. The first newswhich reached Malakand was that a disturbance had taken place at Thana, near Chakdara bridge. A few hours later further news was received that the“mad mullah,” a priest who is apparently known locally, had gathered about him a number of armed men with the view of raising a jehad.”The reporter concluded: “Malakand, which is a fortified position, is too strong to be stormed, but the garrison must be reinforced in orderthat the Swat Valley may be kept clear and that Chakdara may be relieved. Unless this be done, the rising may spread among the neighboring clans.The news of the attack quickly became known along the frontier, and it may possibly have an effect in Waziristan, stimulating the tribesmen there toaction….” 78The Times’ reporter made a very accurate prediction and the tribesmen were soon “stimulated.” The “mad mullah,” or Lewanai 79 Faqir,claimed to have “been visited by all deceased Fakirs” and relied upon the usual assertions that bullets would be turned to water and that a pot of ricewould feed multitudes. Mobilizing the Pashtuns against the British was a comparatively easy task for Saidullah 80 , the Lewani Faqir. Soon, Saidullahwould be positioned to take advantage of this belief within a highly superstitious population and invoke the legend of the Fanatic’s Hidden Imam byclaiming to have discussed the new revolt with “deceased Fakirs” to good effect against the British, much like Sayad Ahmad had done against theSikhs 70 years earlier. But this rebellion fell apart, as they all did.Sir Olaf Caroe provided an insightful review of a major weakness found within Pashtun tribes that shows why they generally unite for onlyspecial purposes and fail to remain united in a dynamic social system that is only strong in the short term:“A leader appears, and united tribal sentiment in a surge of enthusiasm that carries all before it. For a while internal jealousies are laid aside,and an enthusiastic loyalty is forthcoming. Individuals are found ready to face death for a cause, and no one counts the cost. The idea of sacrifice isin the air. The crest of the wave bursts over the barrier, and the victory seems won. Then the leader gives way to vain-glory, the stimulus which gaveunity fails, envy and malice show their heads. The effort, steady and sustained, which is needed to maintain the position won proves to be beyond thetribal reach. The ground won is lost, and the leader forfeits confidence and is discarded.” 81This short paragraph seems to be axiomatic when conflicts involving Pashtuns are considered. This pattern repeats itself again and again astribal leaders during conflict reach for the broad secular power denied them during less turbulent times. As their power grows, their list of powerfulenemies, many within their own families, also expands.78. Edwards, David B., Heroes of the Age, pp. 173-175.79. Edwards, pg. 187. Edwards points out that the term Lewani Faqir also translated to “mad faqir,” but to the Pashtuns indicates a madness that is more of an “intoxication”while in close proximity to God.80. Edwards, Heroes of the Age, pg. 187.81. Caroe, Olaf, The Pathans, pp. 305-306.Tribal Analysis Center, 6610-M Mooretown Road, Box 159. Williamsburg, VA, 23188