The Legend of Buz-E-Chini (The Chinese Goat) is a mythical tale from the Hazaragi folklore dialect. The exact date of its creation is unknown, potentially spanning centuries. Passed down verbally from generation to generation, this tale has firmly established itself in the verbal storytelling tradition of the Hazaras society. It is rare to find a Hazara nation that is unfamiliar with the story of the Buz-E-Chini (Chinese Goat). What is the reason for the enduring appeal of this anecdote? What message does it convey to the Hazaras, and why does it captivate them?
Joseph Proudhon once said: “An idea is a flower rooted in the earth of reality.” It means the relationship between idea and matter, the relationship between fantasy and reality. That is, the idea arises from the earth of matter, the imagination from the earth of reality. As its name suggests, the tale of Buz-E-China is a legend, a work of imagination. So, how does this imaginative creation relate to reality? Is it a flower rooted in the soil of the real-life historical experiences of the Hazaras? What are these historical experiences? They are the historical sufferings of the Hazaras—economic poverty, systematic political, religious, and racial oppression, and deprivation of fundamental human rights in Afghanistan. The Legend Buz-E-Chini conveys a fantastical narrative that teaches the path to liberation from these sufferings. It instructs on combating the fierce, cunning wolves that stand in the way of the Hazaras' lives.
Historically, the Hazaras of Afghanistan have yet to have a significant body of written literature, but they have a rich tradition of oral storytelling. Storytelling has been an integral part of Hazara culture and life. These tales, primarily conveyed through imaginative narration, have been passed down orally from generation to generation. Till the advent of modern culture and especially material advancements like radio, television, and telephones, storytelling was a vibrant and dynamic aspect of Hazara culture.
Thus, mothers would narrate tales to their children. Elderly men would tell stories to young men, and elderly women would share tales with younger women in social gatherings. Special sessions were held for storytelling. These tales were either creations of previous generations or newly created. In this way, tales were crafted and transmitted orally from generation to generation. No one read these tales in books; they were orally passed down from one generation to the next.
So, Why Fictional?
Couldn't the Hazaras create real literature and so-called realist fiction? Why did imaginative and fictional storytelling predominantly take root among the Hazaras? The examination, research, and exploration of Hazaragi verbal literature must be conducted independently within the context of Hazara society. This means not linking it to the literary schools of the old and new worlds. For example, one should not compare or judge Hazaragi verbal imaginative and fictional literature with the styles and movements of the global Romantic literary tradition. The Romantics were professional writers dedicated to creating literary texts. However, in Hazara society, storytelling was not a professional occupation. There were no professional storytellers in the history of Hazara literature. On the contrary, creative storytelling was part of the daily lives of ordinary people. Any creative mind, whether a farmer or a shepherd, had the capability to craft tales.
The rise of imagination in Hazaragi verbal literature can have numerous social reasons that require serious and patient study and research. However, in brief, it could be said that historical social-political oppression and the inability to change life and destiny might be significant reasons for the creation of imaginative and fictional stories among the Hazaras. This inability manifests itself in the tale of the Chinese Goat. When, as a human being, one cannot bring about change in reality, the method of change comes through imagination and fantasy.
Some Basic Points Can Be Deduced from The Legend of Buz-E-Chini:
Inability to Change Life and Destiny: The tale of the Buz-E-Chini was created at a time when Hazara society, as a real and living human community, was incapable of changing its life and destiny due to oppression and socio-political suppression. The creator of the tale, understanding this inability, plays out a method of change through unique imaginative creativity.
Comparing Human Social Life to Jungle Life Using Animal Metaphors: The Chinese Goat suggests that the society in which humans live is no different from a jungle. The struggle for survival is a common feature of both, with the strong constantly preying on the weak. Thus, if one wishes to save one's life, one must be strong.
Overthrowing the Darwinian World, Disrupting the Law of the Jungle, and Eliminating the Struggle for Survival: The Buz-E-Chini disrupts the law of the jungle, rising against the Darwinian world where the strong devour the weak, and challenges it. One should not be slaughtered like a helpless goat at the mercy of ravenous wolves on the sacrificial altar of history. One must stand against the Darwinian world where the strong trample the weak and disrupt the law of the jungle. We must be the creators of our own destiny and pursue a life free from domination and oppression.
Fear and Conservatism as Death: The Buz-E-Chini abandons conservatism, rids its heart of fear, forsakes compromise and peace negotiations with the ferocious enemy—the wolf—and fights, reclaiming its rights from the jaws of the wolf.
The Buz-E-Chini is Honest: It is determined and steadfast in reclaiming its rights. There is no deceit, trickery, or fraud in its actions. Unlike the wolf, which goes to the blacksmith to sharpen its teeth and employs cunning, the Chinese Goat remains untainted by deceit and stratagem.
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The Legend of Buz-E-Chini and Status of Fiction—Verbal Literature of the Hazaras