Heroes of the Age: Moral Fault Lines on the Afghan Frontier by David B. Edwards
By David B. Edwards
Building in this origin, Edwards examines conflicting narratives of a tribal rebellion opposed to the British Raj that broke out in the summertime of 1897. via an research of either colonial and local bills, Edwards investigates the saint's position during this clash, his courting to the Afghan kingdom and the tribal teams that him, and the bigger factor of ways Islam commonly capabilities as an encompassing framework of political organization in frontier society.
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Additional info for Heroes of the Age: Moral Fault Lines on the Afghan Frontier (Comparative Studies on Muslim Societies)
Example text
The term was normally reserved for mythic figures from the distant past such as the warrior-poet Khushhal Khan Khattak or the great champion Rustam, from Firdausi’s Shahnama. The phrase was rarely applied to a living person and never, in my hearing, to a Muslim saint. Still, it had a nice ring and might even convey a hint of irony, given the morass in which Afghan politics and political leaders were currently trapped. More importantly, it was appropriate to the subject of the great lives that define particular times, which is what the book was going to be about.
What was less clear was how to reconcile the two accounts—how to make them speak to one another. The two stories reflected such different notions of agency, of meaning, and of reality itself that a simple, straightforward account of “what happened” seemed not only impossible but also somewhat beside the point. The problem got even more complex in 1986 when I went back to Peshawar for six months of additional fieldwork. During that trip I met and interviewed Shahmund, a man about seventy years old who was an elder of the Mohmand tribe.
Safi stayed in Pech for more than a year, planning strategy and rallying support for the rebels from neighboring tribes. Late in 1980, however, ten months after the Soviet invasion, Safi had been forced to leave Pech for Pakistan and had not returned. The initial impetus for his departure was a major Soviet operation targeted on Pech, but the reason he had not gone back was his ongoing dispute with local mullas. Independent tribal leaders like himself had come under pressure from religious leaders aligned with the Peshawar parties.