The unmanned drone aircraft deployed by the United States have become iconic of US involvement in the border regions between Afghanistan and Pakistan. The areas of North and South Waziristan on the border with Afghanistan have frequently been witness to attacks using this powerful weapon controlled by a distant power. There has been much discussion on drone warfare – both internationally and within Pakistan.
In Waziristan itself, the phenomenon of drone warfare has generated some specific cultural and linguistic references. The drone itself has bombed its way into the consciousness of the region, its people and their dialect of Pashto.
The drone carries many local names: “Taztazaka” (referring to insect-like sounds), “Banganah” (referring to the buzzing sound of the drone overheard) and Sheematgara.
That last word has a fascinating context – and yet a tragic one, given that it is a usage borne out of a long, horrific conflict.
Collection of poems by Ajab Noor Jazbati, poet of Waziristan
I set out to investigate the usage of that word.
In the local Pashto dialect of Waziristan, “Sheematgara” is a term that carries a very negative connotation in the Pawtagai – the open space where tribal women sit together to work or converse. “Sheematgara” refers to someone who engages in ‘jasusi’ or spying. The women tend to look down upon behaviour of that kind – i.e. someone who makes efforts to find out secrets and then use them to undermine others or to gossip, etc.
In Waziristan’s Pashto dialect, for a male the word is “Sheematgar” while for a female the word is “Sheematgara”
Local Pashto poet Ajab Noor, alias Jazbati, tells me more about the word.
Drone warfare has taken both a physical and psychological toll on the civilian population
Jazbati remained President of the Wana Pashto Adabi Tolana, a literary organisation. He is presently working as a teacher (SCT) at the Government High School Kari Kot Wana, South Waziristan Agency.
He says:
“The word ‘Sheematgara’ is derived from ‘Sheemat’ which means disclosing the privacy (secrecy) of someone. And so, now it is also used for the US drone. When a drone is seen in the sky, Waziristan’s people say ‘Sheematgara Bai Rughla’ and this is taken to mean ‘The drone has came again’”
Usually, in media coverage about the impact of drone warfare on the local civilian population, it is the destructive aspect of the drones that is emphasised – they are armed and can carry out deadly airstrikes. This, of course, is understandable.
But the usage of the word Sheematgara highlights another aspect of the drones that the local people find particularly distressing: the fact that it is seen as a violator of family and community privacy.
The drone, at the end of the day, is not just a means of delivering firepower. It is first and foremost a spy’s tool – and of this, the civilian population in Waziristan is painfully aware.
Ajab Noor further expresses it as follows:
“Sheematgara has missiles and cameras, but its cameras are seen as being more dangerous than even its lethal missiles – tribal people equate privacy with honour and value it more than even their lives. Sheematgara’s camera is a big concern for us!”
The drone has found its way into contemporary poetry from the region, too. Ajab Noor, who has a collection of his Pashto poetry published in a book titled Da Jazbato Hindara, writes the following verses about the unmanned aircraft:
Da Malalai Pa Yo Tapay Da Jang Surat Badal Sho
Pukhthana Peghla La Thar Nana Mutabara Gar Zee
Pakhtun Zydee Da Hm Mada Yai Da Zyd O Pyzanda
Waziristan Pa Khawarah Zaka Sheematgara Gar Zee
(Malalai with her Tapay changed a defeat into a victory—-
A Pakhtun girl walks proudly till today)
The Pakhtun is brave, this quality is to be understood –
Because of this, the Sheematgara has come to Waziristan)
In his verses, Ajab Noor refers to the famed folk heroine and patriotic figure Malalai of Maiwand, who rallied Pakhtun tribes to victory against the British invaders at the 1880 battle of Maiwand.
Ajab Noor tells me:
“Malalai with her Tapay (traditional two-lined folklore poetry) changed the Afghan war into victory against the British Empire”. He hopes that today her Tapay might free the people of Waziristan from what is often seen as yet another empire – from where the drones are sent.
The distress and discomfort caused by drones flying overheard is something that many other people in Waziristan can testify to.
Zertaj Gul Bibi, an old lady from the area, tells me:
“I get very disturbed when I hear the buzzing sound of Sheematgara. I heard that it has the power to clearly see everything on the ground, day and night.”
She is not impressed. Very much the opposite, in fact:
“It is very bad, as I fear that Sheematgara is watching over our homes and interfering in our privacy. It is an insult to family honour!”
She then continues:
“Luckily, Sheematgara (US done) is not seen nowadays in Waziristan as much as it was earlier. This is a good gesture and it should be stopped forever!”
Amongst the tribal population, many have been worried about drones also due to the local way of life which exposes them to the spying aircraft and their cameras. On cold days, tribal people (sleep) indoors, while on hot days they live in the open yards of their mud houses. Time and again, local religious clerics in their Friday sermons have warned the local tribal population about the cameras fixed in this new Sheematgara – the seeker of secrets.
Due to the decade-long War on Terror, many tribal people, especially women, are traumatized. Amongst the psychological issues caused by violence perpetuated by all sides in the conflict, one of the main factors is drone warfare.
For years, the people of Waziristan have been worried and angry, but there is a general feeling that not much can be done about it. There is no organization or forum available where they can lodge a complaint. Rarely have their voices been heard over the buzzing of the drones.
