unspoken pain lexicon

The Unspoken Pain: A Lexicon of Shame – Infertility in Pashtun Society

ByJustpaste.in

By Dr.Sajjad Ali

A suffering pervades the walled villages of Khyber Pakhtunkhwa, and the privacy of the homes in the city, in a language of suffering all distinct. The language of infertility is not the one used in medical textbooks but it is the one that speaks to life and death in Pashtun society. Being a childless woman is being defined by a lexicon of failure here, a failure that runs against the very ethos of Pashtunwali, where a person’s nasl (lineage) and naam (name) is everything. The condition is identical, but the language employed to use it as a weapon against women and men are very different, very vicious. It is a public indictment to her; a silent, emasculating damnation to him.

The Woman’s Cross: The Public Indictment

The worthiness of a Pashtun woman is arbitrarily squeezed into her reproductive capability. When she drops the one perceived duty, she is not infertile, she is cursed, useless and dangerous. The attack starts with an endless list of names and peghoor (tease).

She is a banjh (barren), the most common and heart-breaking epithet. She is a shana (dry, unfruitful tree that bears no fruit). She is khaanch (empty), a hollow vessel with no substance. The elders of the family complain, “Mata plar na laree, khaanch de” (She hasn’t borne him a son, she is empty). Her body is compared to the barren land of Sheera zameena (salty, infertile land) which nothing can grow, or shara (fallow land).

The childless woman or the one whose children have died is generally known as a kheeri, which translates as woman of ill omen, bearer of misfortune. She is slightly banned from being present at weddings or cradles (gharay). When a child is sick after the visit, people begin muttering, “Da kheeri da las na ye bimar sho” (After the touch of the kheeri the child fell sick). This spiritual banishment is so devastating! If her husband returns to marriage, or if the family goes bankrupt, she is considered a shamat (a bad omen, a curse to the family) and a manhoos (inauspicious, unlucky). The psychological take-home message is no less horrifying: she is not only failing to give birth; she is an active, evil agent of birthlessness and death and decay. She’s a curse for their existence.

The peghoor is available in a dramatic fashion. A mother-in-law would see a hen with chicks and will loudly cry out, “Da charkha ham bachy kawal, khu da adamzad mung na shwe.” (Even this hen hatched chicks, but this human gave us nothing). Neighbours grumble, ‘Khudai da qahar da, cha ta kho pukha na we (She is God’s wrath, she hasn’t ripened for anybody—to mean that she has not become a mother). A cruel comic scene that is often acted out: The guest exclaims the house is a paradise, and the mother-in-law replies, “Kor kho jannat de, khu khaanch de, khoonda raghlay na de” [The house is a paradise, but it is empty, no fragrance has come into it]—singing about the fragrance of a child which reminds her of something she failed to do with her daughter-in-law.

This puts her in an economic hostage position. She is a servile slave to make up for her “defect” because of the ever-present unspoken danger of a balka (co-wife). All the money is spent on her own “cure,” which includes dangerous dai (traditional birth attendant) concoctions, expensive visits to taweez-keeping (piir sahib) and futile taweez (amulet) usage. She will wear a tawiz laced with prayers for fertility and she will be made to drink water that has been washed with a dranzay (a special supplication)—her husband’s diagnosis will not even be suspected. This quest devours the family’s resources, everything aimed at the woman who is in a desperate struggle to remain not the family’s shamat.

The Man’s Secret: The Silent Emasculation

The man feels that the lack of producing babies is not something he has failed to do biologically, but something he has failed to do as a man. He can’t be brought into pity, because if he is, he’s acknowledging that he lost nang (honour). The words he has to say, the words he is not allowed to say, the words he can’t say at all: his torment is a poison that is surrounded by a wall of aggressive denial, but is intended to un-man him. If he is unable to generate a zo-ye (a son), then he is no longer a sar-ye (a man, a leader).

His name is a na-mard, the worst of all names, that of a non-man. He is a susra—an utterly impotent, weakling man, a term of maximum contempt. A khassya (castrated bull, eunuch), who has no power and virility. He is a namardanz (an impotent creature). A popular bit of vicious poetry is: “Dwa kalah ye we-weted, khu goly ye na kholay shwe” (“He tried twice, but not a bud was able to blossom for him”, a poetic and mean way of saying that he was unable to start life.

His true trial is in the hujra (man’s assembly). The taunt is never a literal arrow, but an arrow of some sort. A story will be told: “Da kala de, cha tofang walwela, khu dasy nese wa, che laande khassia we” (“There’s a man who wields a big rifle, and makes a lot of noise, but inside, he’s a eunuch”). They all laugh, the childless man is forced to laugh loudest, and the white-hot shame is his. The tale is best told in a popular social media comic strip that shows a doctor showing a semen analysis report to a furiously upset husband with a nervous wife looking on: Panel 1: A doctor shows a semen analysis report to a furious-looking husband, with his wife sitting nervously. The Doctor says, “The report reads: azoospermia.The Doctor says, “The report reads azoospermia. Panel 2: A huge, broken speech bubble bursts out of the husband’s mouth: “Tor! Tor! Sta da peghalay!” (“Lies! “It’s your slander!”) was his response, a force against the medical truth. The scene moves to the family dera: Panel 3. The husband with his chest protruding, tells the male relatives, “Wrora, zama wror, da khaza nashta da. Shana da. Mata zo-ye raka, sta pa namay naama waleegam” (“Brothers, this woman has no substance. She is dry. Give me a boy, I will name him after you”). It’s a show of potency and an adoption offer that squarely and unfairly places the burden at his wife’s feet.

The psychological process is, of course, complete rejection. “Za rogh yam! “He am I healthy! When he tests himself (“I have tested myself”), he will lie and say that he has a secret clean bill of health, which never actually existed. By giving sample, you would be humiliated to the fullest extent, you would be showing a physical proof of potential be-nangi (dishonour). A dark saying is his doom “Dwa naran ta paida kegi, agha para che khudai ye wakhle” (Two men can be found to fight a battle, but a true son is a gift from God). It implies that even the strongest man, without the gift of God is nothing.

He is trapped. Saying the truth makes him a social eunuch: if he doesn’t say it, his wife will be a kheeri. It is the final, terrible twist of the infertile couple in Pashtun society – he gives her away to preserve his social honor, she gives herself away to preserve a secret that is slowly undoing her and her partner. They are two victims, drowning in a sea of words; they cannot save themselves or each other, for the language of their culture has already drowned out the simple truth.

Assistant Professor

Department of Jounralism & Mass Communication

University of Malakand

Similar Posts

  • |

    Dubai Airport introduces passport-free AI immigration system

    ByJustpaste.in

    If you want to travel abroad, you usually need considerable time at the airport for passport checks, identity verification and other procedures. Imagine being able to board your flight without showing your passport, identity documents or ticket. It would save a lot of time. It may sound unbelievable but this has become possible at an airport in a Muslim country due to Artificial Intelligence (AI) technology. At Dubai Airport, AI technology helps passengers complete immigration procedures at high speed. The new system was first introduced in September 2025 for passengers boarding flights. However, now immigration procedures have also been made faster for passengers arriving from other countries at Dubai Airport. The new system uses AI, biometric cameras and flight data to complete the verification of passengers and their luggage within seconds. This technology allows up to 10 passengers to pass through border control simultaneously. Passengers walking through the red-carpeted Terminal 3 no longer need to show travel documents or stop for manual checks. They only need to complete registration before arriving at Dubai Airport so that their passport details and facial images can be identified. The system completes passenger clearance in just 3.4 seconds. According to Dubai Airports CEO Paul Griffiths, the airport has invested in camera technology allowing passengers to enter or leave the country without carrying a passport, passing through gate readers or facing difficulties during the process. He further stated that the new technology is currently being tested on first-class passengers and will gradually be made available to all passengers.

  • |

    Subjective aesthetics versus literary brilliance

    ByJustpaste.in

    Litigation over artistic quality reveals more about the critic’s personal taste and ideological leanings than it does about the intrinsic value of the literature itself. A prominent Bangladeshi academic initiated a debate across literary circles when a short video clip went viral online. In this brief excerpt from a presentation delivered at a university literary festival, the scholar dismissed the acclaimed author Shahidul Zahir. He claimed that Zahir does not even qualify as a third-rate artist. He  labeled him instead as a third-class writer whose language is thoroughly uninteresting. He similarly critiqued another modern Bengali prose writer, Akhteruzzaman Elias. For this case, he dismissed his writing style as endlessly monotonous. This judgment raises critical questions about literary aesthetics and the metrics used to evaluate global literature. Does a critic’s subjective boredom justify reducing a writer’s work to a low rating? Analytically, the fiction of Shahidul Zahir demonstrates the exact qualities that define world-class literature. Shahidul Zahir was never a conventional storyteller who somehow aimed to comfort his audience. Rather than offering comfortable narratives, his work exposes uncomfortable truths beneath established historical accounts. His portrayal of wartime violence, political opportunism, and societal compromise during and after the 1971 Liberation War forces readers to confront disturbing realities. Zahir connects the grim details of local life with magical and surreal elements. He utilizes oral storytelling traditions. He also combined surreal metaphors with layered depictions of the human condition. His narratives have bizarre occurrences such as animals acting as caretakers or war collaborators feeding human flesh to animals appear surprisingly believable against the background of ordinary towns like Sirajganj or Old Dhaka. His surrealism reflects real-world atrocities that were often equally unimaginable far from being mere fantasy. The academic’s critique centered primarily on two claims. Firstly, Zahir’s writing is dull. Secondly, his portrayal of the 1971 war is historically inaccurate. However, a closer look at these claims exposes significant flaws in the critic’s premise. The critic in question strongly favors traditional, highly formal, Sanskritized prose (sadhu bhasha) and rejects everyday spoken dialect (cholito bhasha) for serious discourse. In contrast, Zahir’s prose relies on the living, informal, and at times raw language spoken by everyday people. Therefore, rejecting an author because their prose reflects the authentic cadence of public speech reveals an elitist preference rather than an objective literary standard. The scholar accused Zahir’s acclaimed novella Jibon O Rajnoitik Bastobota (Life and Political Reality) of presenting stereotypical representations. He further pointed the supposed depiction of war collaborators wearing skull caps. Yet, nowhere in the actual text does such a detail exist. The critic appeared to project his own assumptions onto the text rather than reading what was actually written. Zahir’s novella accurately captures the painful political reality of post-liberation Bangladesh, where former wartime collaborators were gradually integrated back into mainstream power structures. Literary scholars often define world literature as creative work that responds to the global dynamics of modern capitalism and political change. Zahir’s novels illustrate how global economic forces interact unevenly with local feudal structures. In his masterpiece Shei Raate Purnima Chhilo (It Was Full Moon That Night), Zahir explores the rise of a powerful rural leader under state-sponsored political reform. The narrative illustrates how modern capitalist development mixes with lingering feudal mentalities. This mentality then creates a system where local elites hold unchecked power. Zahir constructs a portrait of a society caught between tradition and modern governance. Furthermore, Zahir’s treatment of the 1971 war connects local experiences with international geopolitics. In his stories, wartime memories constantly surface like fresh grass breaking through soil. His words speak about how national liberation was simultaneously a local struggle for survival and an event influenced by global Cold War tensions. The argument that a nation must produce literature directly accessible or marketed to Western readers in order to be considered world-class relies on a flawed premise. Global literary status should not depend solely on English translation or commercial visibility. Countless profound authors around the globe write within their local contexts. Such marvelous authors produce works that match the thematic depth of international figures like Franz Kafka or Gabriel García Márquez. As a matter of fact, dismissing Shahidul Zahir as third-class overlooks the artistic, historical, and linguistic power of his work. His fiction stands as an extraordinary accomplishment in modern literature. He is the one that challenges, provokes, and immortalizes the complex human experience far beyond the boundaries of narrow critique.  

  • Rabies still kills thousands in Pakistan

    ByJustpaste.in

    Every year millions of people in Pakistan are bitten by dogs, and thousands are believed to die from  rabies a deadly viral disease that can almost always be prevented with timely treatment. Health experts say Pakistan still does not have a strong nationwide system to track rabies cases. Because of this around 5,000 people are estimated to lose their lives each year after being bitten by rabid dogs. Rabies is a viral infection that attacks the brain and nervous system.  Once symptoms appear the disease is almost always fatal with a survival rate of less than 1%. The first signs of rabies usually develop about six weeks after a bite from an infected animal. Common symptoms include fever headache body aches a sore throat and difficulty swallowing.  As the disease progresses it becomes much more dangerous. Children living in rural areas and on the outskirts of cities are among the most affected groups. A study published in the international journal Acta Tropica found that the high number of rabies cases in Pakistan is linked to low public awareness delays in seeking medical care and weak disease prevention efforts. Health experts say that immediate medical treatment after a dog bite including wound cleaning and timely vaccination can prevent rabies. They also welcomed the federal government’s recent in principle approval of the National Rabies Prevention and Control Framework calling it an important step toward improving rabies prevention and saving lives.

  • AI Cannot Replace Expertise

    ByJustpaste.in

    By Arooba Younas The surge in the use of Artificial Intelligence by businesses, corporations, and organisations has been illustrated by the latest McKinsey Global Survey on the state of AI. Accordingly, 88 per cent of organisations reported the regular use of AI in at least one business function, a 10 per cent increase from the results of the survey conducted in the preceding year. Indicative of business leaders’ desire to boost productivity and reduce operational costs, companies adopted AI to achieve greater efficiency. The reverberations of AI integration are felt in the splintering of the organisational pyramid, driven by the expansion of what a single individual can accomplish. However, flattening hierarchies is not tantamount to flattening skill hierarchies or democratisation of expertise. Research has shown that Generative AI (GenAI) has the greatest impact on the level of expertise required to perform jobs, resulting in an accelerated learning curve for entry-level workers. Whilst shortening the learning curve and the time it takes novices to gain competence at new tasks, the limits of GenAI in upskilling workers have been revealed in an experiment conducted by researchers from Harvard Business School’s Data Design Institute and Stanford University, involving 78 employees from IG Group, a UK-based fintech company. Dividing the employees into three groups of occupational insiders (professional writers), adjacent outsiders (marketing specialists), and distant outsiders (technologists), the experiment attempted to gauge whether marketing specialists and technologists could match the performance of professional writers in conceptualising and drafting articles for IG Group’s website while receiving GenAI assistance. The results revealed that AI levelled the playing field at the conceptualisation stage. However, when the nature of the task shifted to executing the ideas by putting them in writing, a prominent expertise gap emerged. Both with and without GenAI’s help, the writers produced the best work, with marketers coming close and technologists lagging behind regardless of AI use. The divergence in performance, despite AI support, is a portrayal of the “GenAI Wall”, depicting the point at which GenAI does not sufficiently reduce the expertise gap between occupational insiders and outsiders. This is indicative of GenAI’s limit in how far it can carry workers outside their domain expertise. Without foundational knowledge, it becomes difficult for outsiders to distinguish between effective and flawed suggestions generated by GenAI. As a result, they may rely on its outputs without applying the necessary refinement, critical judgement and contextual understanding. Nonetheless, the experiment has implications for business organisations, particularly for leaders who overestimate the abilities of AI. It can only hasten the competency of individuals who are adjacent to a domain, and not conjure expertise out of thin air. In this regard, work structure, which is already undergoing change, can be rethought along the lines of expertise. A more fluid work environment can be created, where, in lieu of strict job roles, boundaries can blur by converging adjacent specialists. However, the experiment is not an advocacy for hiring fewer novices. Studies have shown a reduction in entry-level role postings, falling by 32 per cent in 2025 compared to 2019-2022. This suggests a myopic conclusion drawn from GenAI’s putative capabilities, for it is beginners who, when assimilated into the company’s culture and learn through practice, become experts. By thwarting the pipeline of learners by letting AI take over early-career work, which actually led to the making of experts, today’s efficiency may be sacrificed for impoverished talent tomorrow. The latter has been represented by the AI boomerang effect – recent AI-related layoffs, which are now being quietly reversed – as reports indicated employers regretting layoff decisions. This is because of AI hallucinations as well as its inadequacy to replace the required context or institutional knowledge, which human employees possessed. Although the IG Group experiment was conducted in a Western context, its implications can be generalised across the world, particularly as the allure of AI has diffused across continents. However, the embracing of AI in the Global South, whether in businesses or other sectors, has to be accompanied by digital literacy, localised governance, and a research ecosystem. This is significant lest the adoption of AI brings with it downsides in the form of overdependence and a putative magic bullet solution to solving complex issues ranging from bad governance to climate-related disasters. Additionally, GenAI’s exposure to the labour market has caused faster materialisation of disruptions rather than productivity gains due to a higher risk of job losses, as AI-driven automation can close clerical and administrative positions, which have historically served as pathways to decent work. Conclusively, GenAI has brought the promise of enabling individuals to bridge their capability gaps. However, AI cannot replace expertise or be an all-encompassing fix because it relies on pattern recognition rather than understanding real-world context. Thus, the future of work is where humans can learn to effectively partner with AI, grounded in human judgement, and not replacing it.   Arooba Younas is a Research Assistant at the Centre for Aerospace and Security Studies (CASS), Lahore. She can be reached at info@casslhr.com.  

  • Pumpkin seeds for glowing skin

    ByJustpaste.in

    Pumpkin seeds are well known for their health benefits but they may also support healthy looking skin.  They contain nutrients such as zinc vitamin E and antioxidants that can help protect the skin from damage. Benefits of pumpkin seeds for skin Pumpkin seeds contain antioxidants that help protect skin cells from harmful free radicals.  Their nutrients may also support healthy skin as it ages. They are also a source of vitamin E which helps protect the skin from environmental damage and supports its natural barrier. Pumpkin seed oil can provide moisture and may help make dry skin feel softer and smoother. The nutrients in pumpkin seeds may also support normal hormone function which can be helpful for overall skin health.  However pumpkin seeds should not be considered a treatment for hormonal skin problems. Pumpkin seed face cleanser You can make a simple homemade cleanser using pumpkin seeds. Ingredients. •1 cup pumpkin seeds •½ cup honey •1 tablespoon sandalwood powder •1 tablespoon nutmeg powder Method Grind the pumpkin seeds into a fine powder. Add honey, sandalwood powder and nutmeg powder then mix well.  Apply a small amount to the face gently and wash it off with water. Pumpkin seed scrub Pumpkin seeds can also be used in a homemade face scrub. How to make it Boil some pumpkin pieces and pumpkin seeds in water. Strain them and blend the pumpkin and seeds into a smooth paste. Add 2 tablespoons of honey and 1 tablespoon of cinnamon powder.  Apply the mixture to your face and leave it for about 10 minutes. Then gently massage in circular movements and rinse with water. This mixture can also be used on other areas of the body but avoid harsh rubbing. Simple pumpkin seed face pack Another easy option is to mix ½ teaspoon of finely ground pumpkin seeds with ½ teaspoon of honey.  Apply a thin layer to the face and let it dry. Rinse gently with lukewarm water. You can also mix pumpkin seed powder with a small amount of almond oil to make a simple moisturizing face pack. Use with care Natural ingredients do not work the same way for everyone. Pumpkin seeds, honey cinnamon nutmeg or other ingredients may cause irritation or an allergic reaction in some people. Always do a small patch test before applying a homemade mixture to your face.  If you have sensitive skin or known allergies it is better to ask a doctor or dermatologist before trying new skin treatments. Pumpkin seeds can be part of a healthy diet but there is limited scientific evidence that homemade pumpkin seed treatments can dramatically change the skin within a few days.

  • |

    10 technologies replaced by smartphones

    ByJustpaste.in

    Smartphones are now found in almost everyone’s hands but their rise has also rendered many once-popular technologies obsolete. At the beginning of the 21st century, personal computers, home internet and mobile phones became widely accessible. Few could have imagined that, within a few years, all these technologies would merge into a single device that would transform nearly every aspect of daily life. That device is the smartphone. It serves as a flashlight, bank account manager, weather forecaster, fitness tracker, camera and much more. One of the smartphone’s greatest strengths is its ability to combine multiple functions into a single, easy-to-use device. As a result, many older technologies have largely disappeared. Here are ten of them: 1. Landline phones Landline phones were among the first technologies to be replaced by smartphones. Once common in nearly every home, they have become largely unnecessary because smartphones provide calling capabilities along with numerous internet-based communication apps. 2. Digital cameras Between 2008 and 2021, sales of compact digital cameras declined by more than 97 percent. Modern smartphones feature increasingly advanced cameras eliminating the need for many people to purchase separate digital cameras. 3. Calculators Pocket calculators were once essential tools for students and professionals. Today, every smartphone includes a built-in calculator while dedicated apps can solve even complex mathematical problems. 4. Alarm clocks Traditional alarm clocks have become much less common because smartphones include customizable alarm features allowing users to choose sounds, adjust volume and set multiple alarms. They also function as clocks reducing the need for separate timepieces. 5. Walkie-talkies Walkie-talkies were widely used in workplaces for instant communication. Smartphones now offer voice calls, messaging and group chats providing far more advanced communication options. 6. MP3 players Before smartphones, MP3 players were the preferred way to listen to music. Smartphones now allow users to store songs or stream millions of tracks through music apps without downloading them. 7. Radios Radio was once the primary source of music and news. Today, smartphones can stream live radio stations as well as podcasts and online audio services. 8. Compact Discs (CDs) CD sales peaked in 2002 and remained popular even after the arrival of devices like the iPod. However, smartphones and online streaming services have largely eliminated the need for physical music discs. 9. GPS devices Dedicated GPS navigation systems were once common in vehicles. Today, smartphones include built-in GPS sensors and navigation apps such as Google Maps making standalone GPS devices largely unnecessary. 10. Feature phones Basic mobile phones were once highly desirable and even considered status symbols. However, smartphones have almost completely replaced them leaving feature phones with only a small share of the market.

Leave a Reply

Your email address will not be published. Required fields are marked *