*Detailed SUMMARY of “Tedious Transitions” by Mohammad Ali Babakhel, Published in Dawn on May 16, 2025:* Mohammad Ali Babakhel explores the sociocultural transitions in *Pakhtun society*, caught between preserving *Pashtunwali* traditions and adapting to *modernity*. *Geography*, *economic constraints*, *tribal feuds*, *intolerance*, and *external influences* have kept Pakhtuns in flux, balancing *hospitality*, *honour*, *bravery*, and *loyalty* with *globalisation* and *urbanisation*. *Religion* reinforces *Pashtunwali* values like respect for elders, but *modernity* fosters *liberal thought*. The *tribal jirga* system, once central for dispute resolution, is losing authority to *state governance*, while *urban living* and *economic pressures* erode *hospitality* and *generosity*. *Education* faces resistance due to *gender biases*, but *modern values* have increased *girls’ education* and *women’s visibility* in public life, though their *decision-making roles* remain limited. *Arranged marriages* dominate, but *individual choice* is growing among younger Pakhtuns, with *love marriages* still taboo in rural areas, risking *feuds* or *honour killings*. *Honour (nang)* and *revenge (badal)* are core, but *Arab influence* from the *Afghan war* promotes *forgiveness* and *non-violent resolution*. *Economic shifts* from *agriculture* to *urban economies* weaken *tribal ties*, as *limited industrialisation* and *small landholdings* hinder progress. *Urban Pakhtuns* drift from tribal roots, influenced by *Khudai Khidmatgar*, *progressive leftism*, and *Deobandi* thought. The *25th Amendment* (FATA-KP merger) is positive, but *socioeconomic integration* lags. Babakhel stresses *effective leadership* and *federation integration* for *peace* and *prosperity*, urging Pakhtuns to embrace *healthy change* while preserving identity. *Easy/Short SUMMARY:* *Pakhtun society* struggles to balance *Pashtunwali* values like *honour* and *hospitality* with *modernity*. *Urbanisation*, *education*, and *state governance* challenge *tribal jirgas* and *traditional roles*, while *women’s visibility* grows but remains limited. *Economic shifts* weaken *tribal ties*, and *love marriages* face resistance. The *25th Amendment* aids integration, but *leadership* and *socioeconomic focus* are needed for *peaceful change*. *SOLUTIONS of The Problem:* 1. *Promote Education Access* Expand *girls’ education* programs, targeting rural areas, to reduce *gender biases*. 2. *Strengthen Jirga-State Integration* Blend *jirga dispute resolution* with *formal justice systems* for cultural continuity. 3. *Empower Women’s Roles* Increase *women’s representation* in *policymaking* through quotas and training. 4. *Support Economic Diversification* Invest in *industrialisation* and *land reforms* to bolster *Pakhtun economic stability*. 5. *Encourage Conflict Resolution* Promote *non-violent badal alternatives* via community dialogues and *religious leaders*. 6. *Enhance Urban-Rural Linkages* Develop *infrastructure* to connect urban Pakhtuns with *tribal roots*, preserving identity. 7. *Implement 25th Amendment Fully* Prioritize *socioeconomic projects* in ex-FATA for seamless *KP integration*. 8. *Foster Inclusive Leadership* Support *grassroots leaders* aligning *Pashtunwali* with *modern governance*. 9. *Raise Cultural Awareness* Launch campaigns to celebrate *Pakhtun heritage* while embracing *modern values*. 10. *Mitigate External Influences* Counter *foreign cultural impacts* with *local education* on *Pashtunwali* values. *IMPORTANT Facts and Figures Given in the article:* - *Pakhtun society* faces *geography*, *economic constraints*, *tribal feuds*, and *external influences*. - *Pashtunwali* values include *hospitality*, *honour*, *bravery*, and *loyalty*. - *Jirgas* lose authority to *state governance* due to *urbanisation* and *technology*. - *Hospitality* erodes under *economic pressures* and *urban living*. - *Girls’ education* grows, but *women’s decision-making* remains *symbolic*. - *Love marriages* risk *feuds* or *honour killings* in rural areas. - *Arab influence* from the *Afghan war* promotes *forgiveness* over *revenge (badal)*. - *Economic shifts* from *agriculture* weaken *tribal ties* due to *limited industrialisation*. - *Khudai Khidmatgar*, *leftism*, and *Deobandi* thought shape modern Pakhtuns. - The *25th Amendment* merged *FATA* with *KP*, needing *socioeconomic focus*. *IMPORTANT Facts and Figures out of the article:* - *Pakhtuns* number *~50 million* in Pakistan, mostly in *KP* and *Balochistan* (*Pakistan Census*, 2023). - *FATA’s merger* (2018) impacted *5 million people*, with *70% rural* (*UNDP*, 2019). - *KP’s literacy rate* is *55%*, with *female literacy* at *38%* (*Pakistan Bureau of Statistics*, 2024). - *80% of Pakhtuns* rely on *agriculture* or *herding* (*World Bank*, 2020). - *Honour killings* claim *~1,000 lives annually* in Pakistan, many in *KP* (*HRCP*, 2024). - *Afghan war* (1979–89) displaced *3 million Pakhtuns*, reshaping cultural norms (*UNHCR*, 2020). - *25th Amendment* allocated *Rs100 billion* for ex-FATA development, but *60% unspent* (*Dawn*, 2024). - *Urbanisation* in *KP* grew *15%* since 2010, straining *tribal ties* (*UN-Habitat*, 2023). *MCQs from the Article:* 1. *What is a core Pakhtun value mentioned in the article?* A. Individualism *B. Hospitality* C. Secularism D. Isolation 2. *What has reduced the authority of jirgas?* A. Tribal loyalty *B. State governance* C. Religious reforms D. Economic prosperity 3. *What limits women’s roles in Pakhtun society?* A. Educational access *B. Symbolic representation* C. Urban migration D. Tribal support 4. *What external influence promotes forgiveness in Pakhtun culture?* A. Western media *B. Arab influence* C. Indian culture D. Chinese investment 5. *What does the 25th Amendment involve?* A. Educational reform *B. FATA-KP merger* C. Tribal autonomy D. Urbanisation policy *VOCABULARY:* 1. *Tedious* (تکلیف دہ) – Tiresome or monotonous 2. *Feuds* (جھگڑے) – Prolonged conflicts or quarrels 3. *Intolerance* (عدم برداشت) – Unwillingness to accept differences 4. *Sociocultural* (سماجی ثقافتی) – Relating to social and cultural factors 5. *Globalisation* (عالمگیریت) – Integration with global systems 6. *Modernity* (جدیدیت) – Contemporary or modern ways 7. *Pashtunwali* (پختون ولی) – Pakhtun code of conduct 8. *Jirga* (جرگہ) – Tribal assembly for dispute resolution 9. *Encroached* (تجاوز کیا) – Intruded or advanced gradually 10. *Eroding* (ختم ہونا) – Gradually wearing away 11. *Seclusion* (علیحدگی) – Isolation or confinement 12. *Autonomy* (خودمختاری) – Self-governance or independence 13. *Nang* (عزت) – Honour in Pakhtun culture 14. *Badal* (بدلہ) – Revenge or retaliation 15. *Reconciliation* (مصالحت) – Restoring harmony 16. *Anaemic* (کمزور) – Weak or lacking vitality 17. *Industrialisation* (صنعت کاری) – Development of industries 18. *Leftism* (بائیں بازو) – Political ideology favoring equality 19. *Federation* (وفاق) – Union of states or regions 20. *Prosperity* (خوشحالی) – Wealth or success --- *📢 Attention Please!* We value your dedication to learning through our summaries. Please do not remove the attribution label from this article. Acknowledging the source and effort is essential. Unauthorized distribution without credit is discouraged. Thank you for your cooperation! 🔍 *⚡ Explore More Summaries, Solutions, and Vocabulary!* 💡 Join our WhatsApp Channel for timely summaries of the latest articles, solutions, and vocabulary meanings. Click below to join now! 🔗 [Dawn Article Summaries](https://cssmcqs.com/dawn-editorials-articles-summary-for-students-pdf-download/) *WhatsApp Channel*: [https://whatsapp.com/channel/0029Va7tT3o35fLnJeFbpS2y](https://whatsapp.com/channel/0029Va7tT3o35fLnJeFbpS2y) Tedious transitions Mohammad Ali Babakhel Published May 16, 2025 GEOGRAPHY, economic constraints, tribal feuds, intolerance, external interests, and internal divisions have kept the Pakhtuns in a state of sociocultural transition, striving to preserve their traditional values and resisting new ones. But Pakhtun society is changing. While the core values of Pakhtun identity have remained intact, globalisation, modernisation and sociopolitical changes have left a mark. Values like hospitality, honour, bravery, and loyalty to one’s family are still strong, but the challenge for Pakhtuns is how to strike a balance between preserving their traditions while adapting to modernity. Historically, Pakhtun society has been deeply influenced by religion intertwined with Pashtunwali, where religion provides the moral framework to reinforce values like hospitality, respect for elders, honour and so on. But modernity has also influenced religion, allowing a more liberal thought process to emerge. Pakhtun society traditionally functioned on the basis of tribal structure and code of conduct, where the jirga was mandated to resolve disputes. Individuals remained loyal to the tribe, and the family’s honour was seen as central to an individual’s identity. However, urbanisation, migration and technological changes have reduced direct interactions between people, and the modern concept of state and governance has gradually encroached upon traditional structures, diminishing the authority of the tribal elders and the jirga. Likewise, hospitality and generosity, pillars of Pakhtun culture, with guests extended shelter and food as a sacred duty, now seem to be eroding due to modern, urbanised living arrangements and economic constraints. Regarding access to education, tribal societies have traditionally remained divided about religious and modern education and have yet to overcome a gender-biased worldview. However, modern values have opened avenues for girls’ education. In traditional Pakhtun personally, seclusion kept women confined to domestic roles; hence, their participation in public life was often limited. However, pursuing higher education has resulted in increased visibility of women in economic, political, and social life. Traditionally, marriages were arranged; however, there is now an increasing openness and encouragement of individual choice, indicating more personal autonomy in marriage decisions, particularly among younger Pakhtuns. Despite this, ‘love marriages’ are still considered in conflict with social norms in rural areas, and acceptance is still quite low, even in urban areas. In rural areas, love marriages may trigger feuds between families and even the ‘honour’ killing of newlywed couples. Despite modernity, family approval in marriage remains important. Likewise, women are well respected, but space for women in decision-making, legislation and policymaking remains limited. Therefore, women’s representation is still of a symbolic nature. Honour (nang) remains central to Pakhtun culture, and an affront to honour must be avenged. Badal (revenge) is considered a personal and community responsibility. But increased Arab influence during the Afghan war has also injected more religious passions into the equation, resulting in an increased realisation of the worth of forgiveness, reconciliation and conflict resolution through non-violent means and the formal criminal justice system. Some pillars of Pakhtun culture seem to be eroding. Traditionally, the Pakhtuns were engaged in agriculture and herding, which led to a closely knit social fabric that encouraged collective survival and mutual assistance. But changes in economic dynamics and urbanisation have impacted this social fabric, weakening the traditional economic structure and making it difficult to maintain traditional community ties and values. Changes in instruments of production determine changes in civilisation, but in the case of the Pakhtuns, such changes have remained anaemic due to a weak industrial base and limited landholding. Those who achieve economic success prefer urban living, which weakens their linkages with the tribal set-up. Modern Pakhtuns are influenced by a combination of the Khudai Khidmatgar movement (anti-colonialism), progressive leftism, and religious (Deobandi) schools of thought. Leading the Pakhtuns is a monumental task: it is said that “there are as many leaders as there are heads”. It is important to recognise that the effective and peaceful functioning of any society requires leadership that is genuinely supported by the people. The 25th Amendment, which merged Fata with KP, is a step in the right direction, but more attention is needed towards its socioeconomic aspects. The peace and prosperity of the Pakhtuns depends on embracing healthy change and remaining integrated within the federation. The writer is author of Pakistan: In Between Extremism and Peace. X: @alibabakhel Published in Dawn, May 16th, 2025