Pakistan, even in the 21st century, remains largely a tribal society, and it is particularly concerning that tribalism continues to be admired by many in our society. This enduring mindset has had significant and far-reaching negative consequences for the country.

The nature and functionality of a society are largely shaped by its dominant social structure. The level of development—whether infrastructural, institutional, attitudinal, or behavioral—is closely tied to this structure. In a tribal society, people are organized into various tribes, sub-tribes, and clans, with members sharing strong allegiances to their tribe’s normative framework and values. These closely-knit social tiers create a robust social network that connects different tribes, thereby preserving the status quo and making social change challenging.

Tribalism has historically been the dominant social structure in Pakistan, significantly impacting societal functionality, the texture of social institutions, and the formation and expression of social attitudes. This tribal influence is evident in varying degrees across different provinces and regions within Pakistan. For example, tribal characteristics are deeply entrenched in Balochistan and the former Federally Administered Tribal Areas (FATA). In interior Sindh and rural Punjab, strong tribal structures also persist. In different regions of Pakistan, tribalism is known by different names. In Punjab, it is referred to as “biradari”, while among the Pakhtuns, it is called “Pakhtunwali” (the Pakhtun code). Punjabis, the largest ethnic group in Pakistan, are followed by the Pakhtuns.

The inherent characteristics of a tribal social structure are incompatible with the ethos of modernity, development, and urbanity. While tribalism may have served a purpose in medieval times by organizing people into communities for mutual support, it holds little appeal for a civilized, enlightened society. One of the key issues with a tribal society is that decisions are often made collectively, but not through a consensus of all or even a majority of members. Instead, tribal chieftains or a small group of influential individuals typically make decisions on behalf of the tribe. This decision-making process has managed the affairs of tribes for centuries, but it also means that individual members often suffer the consequences of decisions made by a few.

In short, the apolitical, highly collective, and superstition-based social structure of tribal society is a significant contributor to Pakistan’s multidimensional problems, including militancy, the failure of democracy, and brain drain. Tribalism has also perpetuated authoritarian family or clan-based leadership. Apart from the founding fathers, most of Pakistan’s political leaders have come from key tribal families in their areas and have established ‘political’ parties primarily to protect and promote family interests rather than the public good. Consequently, most political parties, whether secular or religious, have largely been familial organizations.

In a tribal society, violence and conflict are common. Efforts to introduce and promote modern institutions and concepts like industrialization and democracy are extremely challenging. In Pakistan, large-scale industrialization has not taken root, particularly in areas with a strong tribal presence.

This aspect of tribalism hinders the emergence of genuine leadership that could steer the country toward development. The persistent underdevelopment in Pakistan is partly due to the absence of authentic political leadership, as tribalism has prevented such leadership from emerging and thriving.

In different provinces and regions of Pakistan, traditional tribal authorities are known by specific titles: among Punjabis, they are called Chaudhris or Nawabs; among the Pakhtuns, they are Khans and Maliks; among the Sindhis, Waderas; and among the Baloch, Sardars and Wajas.

A key characteristic of tribalism is institutionalized violence and conflict. Without these elements, the very functionality of a tribal society would be compromised. This is primarily because such societies have few, if any, political institutions and mechanisms for resolving disputes, feuds, and enmities. The widespread violence and conflict in Pakistani society are a direct consequence of the high value placed on violence by many members of the society.

The dominance of tribal leadership has also stifled the development of strong democratic institutions in Pakistan. Democracy is more than a system; it is a culture that requires a conducive social environment to flourish. In a tribal social structure, democracy struggles to take root, which explains, in part, the challenges faced by democracy in Pakistan.

Tribal societies also tend to interpret religion narrowly, and Pakistan is no exception. The extremism and terrorism that the country has experienced over the last two decades are closely linked to the narrow worldviews typical of tribal societies, particularly the rigid interpretation of religion.

The biggest casualty of tribalism and its collectivist ethos is the individual and their freedom. Each individual is endowed by God with unique talents, skills, and faculties, which can only be realized when they are allowed to pursue them freely. However, in a tribal society, the individual is subservient to the interests of the family, tribe, and society. This often leads to frustration, as individuals are denied the opportunity for self-expression. As a result, they may resort to violence or seek to migrate abroad. The prevalence of violence in Pakistan and the high level of brain drain are indicative of this reality.

Furthermore, a tribal society is inherently male-dominated, with women playing limited and insignificant roles. As a result, half of the population remains economically unproductive.

Tribalism greatly compromises individual freedom, as a tribal society is governed collectively. Sociologist Emile Durkheim referred to this as “mechanical solidarity,” where kinship bonds determine every social action. In such a society, conformity to group interests and norms is essential for survival. This stifles development and leads to the marginalization of individuals, resulting in violence and conflict.

In Pakistan, policymakers have rarely analyzed the country’s myriad social, economic, and political problems through the lens of its social structure, which is dominated by tribalism. For meaningful change and development to occur in Pakistan, the tribal-dominated social structure must be transformed; otherwise, the nation will struggle to achieve its objectives.