Before colonisation, conflict resolution in many societies was deeply rooted in indigenous practices that emphasised consensus-building, inclusivity, and community ownership.

In Pakistan, the Jirga system, practiced among Pashtun communities, is a tribal assembly of elders that resolves conflicts, land disputes and enforces customary laws. Similarly, the Panchayat, a council of village elders, addresses local disputes and community governance in rural areas of the country. The Karez, a centuries-old water management system in Baluchistan, not only ensured equitable water distribution but also encouraged collaboration among communities dependent on shared resources.

‘Chigha’ (roughly translated to shouting or call for help) was a rural system where one member of the community raises an alarm or makes a call (often literally shouting) to gather other members for immediate assistance or intervention. Mainly practiced in rural areas of Baluchistan and some rural part of Khyber Pakhtunkhwa, Chigha reflects the strong bonds of mutual support and obligation within tribal communities. When someone calls for a Chigha, it is a moral and social duty to respond.

These trusted indigenous mechanisms have long been valued for their role in governance, violence prevention, dispute mediation and fostering community harmony. They reflect the collective wisdom of unique local communities and have been instrumental in sustaining social cohesion.

However, colonial influence systematically dismantled these systems, replacing them with centralised, hierarchical structures designed to extract resources and consolidate control. As Shashi Tharoor aptly highlights in Inglorious Empire, colonial forces undermined local traditions and alienated communities from their own means of self-governance. It left a legacy of fragmented societies.

Even today, bureaucratic, hierarchical systems still concentrate power in a few hands while marginalising grassroots mechanisms. This has fuelled societal divides and centralised governance failures to address the nuanced, local roots of conflicts.

Grassroots peacebuilders can change that.

Revitalising traditional approaches

In 2021, HIVE Pakistan initiated a flexible small funding programme, Simurg Fund, to support young grassroots peacebuilders. The aim was to identify and support off-radar community and peace workers, who are more connected to their respective communities yet not part of mainstream funding programs.

Through the Simurg Fund, HIVE received applications for funding for unique and grounded solutions to community issues on social cohesion, conflict resolution and peace work. One such initiative was Aman Chaupal – the revival of traditional safe communal spaces in Sandan Kallan, a village in district Kasur of Punjab, Pakistan.

For centuries, Punjab and other rural areas in Pakistan had communal spaces which were typically located in open courtyards, under large trees, or near village centres. These spaces served as a hub for social interaction, dispute resolution, and decision-making and were symbols of inclusivity. Elders, community leaders, and members of all religions gathered to discuss local matters, address conflicts, and share communal wisdom. Unfortunately, like other community systems, over time these local institutions of social cohesion were lost. Over time, this practice in Sandan Kallan had shifted to the local mosque, inadvertently excluding a significant portion of the Christian community from the decision-making process.

The Aman Chaupal initiative sought to revive the traditional communal and inclusive safe space. It emerged as a vital intervention, not only to reintegrate the excluded members of the village into decision-making but also to restore the cultural and traditional values that once formed the bedrock of social cohesion and equality.

Shakeel and Tayyaba, grassroots peacebuilders who worked to create Aman Chaupal, sitting inside it. 08.10.2023. Photo provided to Peace Direct by Hive Pakistan.

Constructed at the heart of the village and designed to be environmentally friendly, Aman Chaupal has become a hub of village life. A range of activities have been hosted here, from elders gathering to resolve community issues, to evening tuition classes for school children, and even cultural and sports events. The initiative was wholeheartedly embraced by the villagers, with almost every household contributing in some way to its construction.

Beyond uniting the fragmented community, Aman Chaupal provided a platform for marginalised voices. During the brick-laying ceremony, a poetry recital was organised where, for the first time, women’s right to inheritance was openly discussed. This discussion not only challenged deeply rooted patriarchal norms but also ignited a much-needed dialogue on women’s empowerment.

Community-rooted systems can embody collective decision-making, accessibility, and cultural relevance, but they are not without their flaws and shortcomings. Critics have highlighted their tendency to perpetuate patriarchal norms, exclude marginalised groups, and occasionally conflict with modern human rights standards. Despite these limitations, their historical significance and localised approaches to conflict resolution and resource management underscore their potential for lasting impact on communities. If Aman Chaupal could overcome those potential challenges, so could other revivals of traditional systems.

If we genuinely wish to decolonise peacebuilding, it’s necessary to move beyond viewing indigenous practices as backward, outdated or flawed. Instead, we must recognise their value, respect their wisdom, and integrate them into modern approaches. Aman Chaupal stands as an example of the powerful potential of this work.

* Simurg Fund is the local name for the Youth Action for Peace Programme, a Local Action Fund model co-designed by Peace Direct and national organisations in five countries to deliver small grants to grassroots youth peacebuilders.

Read more about Aman Chaupal here: https://www.peacedirect-impact.org/aman-chaupal-a-palace-of-hope.