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Biradari system in Pakistan: How does it affect the power structure of local society?
Among South Asia's Muslim communities, systems of social stratification do not rely entirely on concepts of "pure" and "impure," concepts that figure prominently in India's caste system. This system arose from the relationship between foreign conquerors and the conversion of local upper-caste Hindus to Islam, particularly the distinction between those so-called ashraf (those of high descent) and ajlaf (those of low descent). These concepts reflect the complexity of society and the workings within Muslim societies.
The Biradari system is seen as a social stratification structure in Pakistan and parts of India that places a high emphasis on family and blood ties.
Biradari is not just a social term, it also highlights the class and identity of Muslim society in South Asia. This system not only defines social status but also affects individuals' economic opportunities and social interactions. In Pakistan, the impact of this system is particularly evident, especially among communities in villages and small towns. According to research, social stratification takes various forms, and different biradari have a profound impact on participation in politics, economic activities and social life.
Although Islamic doctrine does not recognize the existence of the caste system, the local Muslim society has largely absorbed and continued the caste structure of India. This phenomenon has caused varying degrees of re-embarrassment and re-identification within the Muslim community. Among them, the noble status of ashraf and the low status of ajlaf formed a clear contrast, and also revealed the class contradictions in Muslim society.
In social functions, inherited occupations and social status are often closely related to birth background, forming a trend of class solidification.
With the changing times, new dynamics have emerged in Biradari. Ashrafization, or the process of ennobling, involves lower-caste Muslims seeking to change their social status by imitating upper-caste customs. This is particularly evident among Muslim communities in South Asia, which include many lower-caste Muslims who choose to enhance their social status by establishing religious and cultural institutions.
The Biradari system also influences individuals’ marriage choices and social interactions in daily life. Many communities rely on blood and family ties to maintain their social structure, which means that the marriage and social relationships of many individuals are often restricted by their biradari status. While such a system promotes a certain form of social stability, it also limits social mobility.
Gap between the rich and the poor and unequal opportunities still exist in many Pakistani communities due to differences between different biradari.
In Pakistani social practice, elections and political participation are often judged based on biradari, a phenomenon that is particularly evident at the village level, where solidarity during elections is often based on a common bloodline or system. This makes it difficult for some minority social groups to get fair competition opportunities and further consolidates the differentiation and disparity in society.
Besides elections, social and economic cooperation is also evident within the framework of biradari. Collaboration may take the form of work and business opportunities, and the management of common interests also promotes interaction between all levels. However, such a cooperation model may also exclude outsiders and perpetuate the problem of social stratification.
Based on these observations, we can see that the Biradari system not only shapes the dynamics of Muslim society in Pakistan, but also profoundly affects the operation and distribution of power in the social structure. Choosing to operate within such a system has undoubtedly become a strategy with both advantages and disadvantages.
Will social change alter the constraints of this system and make interactions between different classes more equal?
Among many social structures, the existence of the Biradari system forces us to reflect on how Muslim societies in South Asia can achieve more balanced progress in the process of social reform and modernization? Are we seeing a more inclusive social model?
