David B. Edwards’ book "Caravan of Martyrs: Sacrifice and Suicide Bombing in Afghanistan" offers a fascinating and insightful exploration into the alarming transformation of sacrificial violence within Afghanistan. Published by the University of California Press in 2017 during the period of US-led NATO control in Afghanistan, the book explores the historical psychological and sociopolitical factors that have evolved the traditional notion of martyrdom into the modern phenomenon of suicide bombings in the region.
This book delves into the core of a region continually mired in conflict. It is a must-read for those seeking a deeper understanding of the forces shaping Pashtun lands encompassing both Afghanistan and Pakistan. With Afghanistan now under the Taliban's de facto rule and the Pakistani Taliban reasserting their presence attempting to reclaim territories lost before 2015, this analysis offers critical insights into the ongoing struggles and transformations within the area. The book also proved to be an invaluable resource for the Taliban-focused chapter of my Ph.D thesis, where I extensively used its detailed analysis to improve my analysis and discussion.
Edwards uses robust anthropological methods integrating qualitative interviews participant observations and analysis of media reports. His long-standing engagement with Afghanistan deepens the narrative providing authenticity and depth to his observations. His understanding of the local identity dynamics—particularly the intricacies of Afghan religious and tribal affiliations and their impact on political violence—is nuanced and well-articulated.
Edwards argues that unlike the Peshawar parties—such as Hizb-i Islami, Jamiat-i Islami and other groups based in Peshawar during the Soviet-Afghan War—which emphasized their educational and leadership credentials, the Taliban highlighted their village mosque-based symbolism and humble beginnings. The Taliban's primary agenda was to purify Afghanistan from the corruption and contagion introduced by both communists and corrupt mujahidin (Chapter 4 pp. 80–81). The Taliban's use of public punishment and moral policing was a central element in their strategy to instill fear and maintain social control. These acts were not merely punitive but were public spectacles meant to demonstrate their authority and enforce Islamic law according to their strict interpretation of Shariah (Chapter 4 pp. 82–83).
The book thoroughly examines the historical development of martyrdom and sacrifice tracing its journey from traditional Afghan society to its recent involvement in contemporary jihad. Edwards' adept integration of cultural insights with contemporary geopolitical analysis makes Caravan of Martyrs not only a scholarly asset, but also a crucial read for policymakers scholars and readers worldwide intrigued by the resilience and transformations within Afghan society.
Edwards' approach to examining suicide bombing in Afghanistan is multilayered involving historical analysis anthropological insight and extensive fieldwork. His research is rich in historical context tracing the evolution of sacrificial violence in Afghanistan from the Soviet invasion to the rise of the Taliban and the eventual proliferation of suicide bombings post-2001. The book effectively links these contemporary practices with deeper historical religious narratives particularly around the notions of martyrdom (shahadat) and sacrifice (qurbani) which are deeply embedded in the local culture and religion.
Edwards explores the role of media in shaping the jihadist narrative. On pages 63-64 he discusses how martyrdom magazines commemorated those who died fighting the Soviets. These magazines used photographs and poetry to glorify the martyrs serving both to honor the dead and to promote the political goals of parties like Hizb-i Islami and Jamiat-i Islami.
Edwards begins by setting the historical stage tracing the evolution of martyrdom and sacrifice from traditional Afghan society to its manipulation within modern jihadist movements. He notes: "The history of Afghanistan’s bitter years of war can be told in many ways. The Caravan of Martyrs chronicles the war in Afghanistan in relation to the sacrificial violence that has defined and dominated each stage of the conflict" (Preface p. xi). This introduction outlines the book's objective to situate sacrificial violence within Afghanistan's extensive historical conflicts emphasizing the transformation of traditional sacrifice into a tool of modern warfare.
Edwards explores the role of media in shaping the jihadist narrative. On pages 63-64 he discusses how martyrdom magazines commemorated those who died fighting the Soviets. These magazines used photographs and poetry to glorify the martyrs serving both to honor the dead and to promote the political goals of parties like Hizb-i Islami and Jamiat-i Islami. This analysis underscores the ways in which jihadist groups in Afghanistan have used diverse media to promote and exalt the concept of martyrdom effectively reshaping Afghan cultural perceptions of sacrifice and valor in combat.
Edwards also reflects on the broader implications of these cultural shifts noting: "In focusing on forms of violence rather than ends I am concerned with the cultural logic that informs the act" (Chapter 1 p. 17). Here Edwards argues that understanding the form and symbolism of violence such as suicide bombings is crucial to comprehending its roots and appeal within Afghan [and Pashtun tribal] society beyond the immediate political or strategic outcomes.
Here are some of the religious and cultural dimensions Edwards further explores in his analysis of the Taliban insurgency
The Concept of Honor (namus)
In Caravan of Martyrs, Edwards explores the concept of honor within Afghan society substantiated by field stories noting its central role in shaping individual and group actions. He quotes that for Afghans: “Wives, sisters and other female patrilineal relatives are a man’s primary namus; then come his residence and land and the land of the extended patrilineal family and tribe of all of those obliged by kinship to defend one another (Chapter 6 pp. 142-143). He outlines how honor deeply interwoven with the notions of protecting personal and familial reputation drives many to participate in or support acts of violence including suicide bombings.
Edwards notes that the Taliban often recruit from Pakistani madrasas and these institutions have significantly influenced the insurgency by providing training and ideological support to fighters who cross into Afghanistan to join the Taliban's ranks. He provides insight into the interwoven nature of the Afghan and Pakistani Taliban movements and the shared cultural historical and ideological roots that bind them.
Edwards explains how this concept of honor does not just protect one's standing in society but also sanctifies actions taken to defend or enhance it. Edwards cites an Afghan proverb: “A man who fails to protect his namus is considered the most ignoble of creatures” emphasizing the paramount importance of defending honor against violations (Chapter 6 pp. 142-143).
Sacrifice (qurbani)
Throughout his book Edwards explores the theme of sacrifice showing how it has evolved from a personal and communal act of faith into a political tool in Afghanistan. He explains how sacrifice once a religious practice has become a means for political mobilization for the so-called ‘jihad’. Edwards highlights the deep cultural and religious importance of sacrifice its role in resolving conflicts and its symbolic power. By detailing this evolution Edwards provides a clear view of how traditional sacrificial practices have influenced contemporary extremist tactics.
Martyrdom (shahadat)
Martyrdom is portrayed as a transformative concept that evolves from traditional Islamic teachings into a potent narrative used by Taliban groups. Edwards adroitly connects historical events and traditional beliefs about martyrdom to their exploitation by groups like the Taliban and other militant groups to legitimize and encourage suicide bombings. His discussion is enriched by examples from the media and popular culture that illustrate the glorification of martyrdom.
Edwards also mentions the contribution of fighters from Pakistan to the Afghan Taliban insurgency a well-known fact document by scholars and journalists. He notes that the Taliban often recruit from Pakistani madrasas and these institutions have significantly influenced the insurgency by providing training and ideological support to fighters who cross into Afghanistan to join the Taliban's ranks. He provides insight into the interwoven nature of the Afghan and Pakistani Taliban movements and the shared cultural historical and ideological roots that bind them (Chapter 6 pp. 134-135). This cross-border involvement highlights the broader regional dynamics of the Taliban's support base which extends beyond Afghanistan's borders.
The Taliban focuses on removing what they see as moral corruption brought by communists and the Western-backed mujahidin which is integral to their identity. Edwards shows how the Taliban's narrative is based on moral and religious purity contrasting with the perceived moral decay from Western influences. This is clear in their own interpretation of Sharia law and the enforcement of public punishments which act as moral purification and demonstrations of their authority. By presenting themselves as protectors of Islamic purity and Afghan traditions the Taliban gain support and justify their anti-Western stance.
The lack of educational and vocational opportunities for young men in Afghanistan and Pakistan has been a significant factor driving youth towards the Taliban. The Taliban exploited this by offering a sense of purpose and belonging through their recruitment tactics which included the production of music and videos that resonated with the younger generation's desire for identity and adventure (Chapter 7 pp. 163–164). Psychologically, the promise of martyrdom and the associated honor and rewards play a crucial role. For instance, many young recruits are motivated by the promise of rewards in the afterlife though economic incentives such as monetary compensation are also significant motivators (Chapter 6 pp. 134–135). The political aspect is underscored by the Taliban's strategic use of violence and public executions to assert their power and control creating a climate of fear and obedience (Chapter 6 pp. 146–147).
While Edwards' analysis is insightful, the book could benefit from a more detailed exploration of the psychological motivations of individual suicide bombers. The broader sociocultural and historical contexts are well-explored, but deeper psychological profiles could provide a more rounded understanding of the individuals involved in these acts.
The section on Afghan chronology is instrumental in understanding the historical context within which the discussed themes have evolved. Edwards provides a timeline that helps readers connect significant events in Afghanistan's modern history with shifts in cultural and political dynamics discussed throughout the book. This chronology is essential for anyone studying the region's recent history offering a clear timeline of events that have shaped contemporary Afghanistan (Chapter 8 pp. 217–218).
The international community's response to the Taliban insurgency in Afghanistan has been multifaceted but often flawed, resulting in failures. Edwards points out that American tactics, such as house searches and drone strikes, have fueled resentment and anger among Afghans. These actions are seen as dishonoring and humiliating, leading to further radicalization and support for the Taliban (Chapter 6, pp. 148-149). The use of drones, in particular, has been damaging as they are perceived as cowardly and dishonorable, exacerbating the existing cultural divide and reinforcing the Taliban's narrative of resistance against foreign invaders (Chapter 6, pp. 149-150). This reinforces my study on former FATA, where the overwhelming majority rejected the use of drones, which often killed non-combatants, including women and children. Moreover, the Western portrayal of the Taliban through media, such as the widely circulated video of a Taliban execution, has influenced public opinion and policy but often lacks a deep understanding of the cultural and social dynamics at play (Chapter 4, pp. 72-73).
While Edwards' analysis is insightful, the book could benefit from a more detailed exploration of the psychological motivations of individual suicide bombers. The broader sociocultural and historical contexts are well-explored, but deeper psychological profiles could provide a more rounded understanding of the individuals involved in these acts.
The book also occasionally struggles with the breadth of the topics it aims to cover. While Edwards provides a comprehensive historical overview, there are moments where the transition between historical context and current events feels abrupt. The historical depth is impressive, but it can overshadow the juxtaposition of the present-day implications of these practices.
Moreover, Edwards tends to focus predominantly on the male participants in these activities, somewhat neglecting the role and experiences of women in these dynamics, except briefly. This oversight is notable given the increasing involvement of women in various roles within extremist contexts globally.
Caravan of Martyrs is an essential read for those seeking to understand the transformation of sacrificial violence in Afghan society and its implications for both local and global security. Edwards' ability to link historical practices of sacrifice with modern suicide bombings offers a unique perspective that is both educational and deeply disturbing. The book not only contributes significantly to the academic discourse on terrorism and martyrdom but also provides critical insights for policymakers and practitioners working to address the roots of radicalization and political violence in Afghanistan and beyond.
Despite its minor shortcomings, the book is a compelling contribution to the field, offering a comprehensive analysis that challenges readers to consider the profound ways in which cultural, historical, and religious factors intersect to shape contemporary geopolitical realities.