Pashtun men from Southern Afghanistan
|c. 60–70 million|
|Regions with significant populations|
|United States||138,554 (2010)|
|United Kingdom||100,000 (2009)|
Additional: Dari (in Afghanistan) and Urdu (in Pakistan and India)
with smaller Twelver Shia, and small Sikh, and Hindu minorities
The native language of the Pashtuns is Pashto, an Iranian language on the Indo-Iranian branch, itself a branch of the larger Indo-European language family. The vast majority of Pashtuns in Afghanistan speak Persian as a second language, while those on the Indian Subcontinent use Hindustani (Hindi/Urdu) as their second language. However a significant minority speak these languages as their first or primary language.
The total number of Pashtuns is estimated to be around 63 million; however, this figure is disputed because of the lack of an official census in Afghanistan since 1979.
Pashtuns are native to the land of southern Afghanistan and north-western Pakistan (which is occasionally referred to as the Pashtunistan region) where the majority of Pashtuns reside. Significant and historical communities of the diaspora exist in the Sindh and Punjab provinces of Pakistan (particularly in the cities of Karachi and Lahore) and in the Rohilkhand region of the Uttar Pradesh state in India (and also in major cities such as Delhi and Bombay). A recent diaspora has formed in the Arab states of the Persian Gulf (primarily in the United Arab Emirates) as part of the larger South-Asian diaspora.
Pashtuns are the largest ethnic group in Afghanistan and constitute around 48% of the population. They have been the dominant ethno-linguistic group in Afghanistan since the nation's founding. Pashtuns are the second largest ethnic group in Pakistan, forming 15% to 18% of the population, and are considered one of the five major ethno-linguistic groups of the nation.
Historical Pashtun figures include Ahmad Shah Durrani (considered the founder of Afghanistan) and Abdul Ghaffar Khan (an Indian-Independence activist during the British Raj). Other notable figures of Pashtun descent include Ghani Khan, Malala Yousafzai, Rehman Baba, Khushal Khan Khattak, Malalai, Sher Shah Suri, Shahid Afridi, Shah Rukh Khan, Ayub Khan, Pir Roshan, Bahlul Lodi, Daoud Khan, Mirwais Hotak, Zakir Husain, Madhubala, Salman Khan, and Alaudin Khalji.
The majority of Pashtuns are found in the native Pashtun homeland, located south of the river Amu Darya which is in Afghanistan and west of the Indus River in Pakistan. This includes Khyber Pakhtunkhwa and northern Balochistan. Metropolitan centres within this area include Jalalabad, Quetta, Kandahar, Mardan, Mingora and Peshawar.
Pashtuns of the Indian subcontinent, outside the traditional homeland, are referred to as Pathans (the Hindustani word for Pashtun) both by themselves and other ethnic groups of the subcontinent.
Historically, Pashtuns have settled in various cities east of the Indus River before and during the British Raj. These include Karachi, Lahore, Rawalpindi, Bombay, Delhi, Calcutta, Rohilkhand, Jaipur and Bangalore. The settlers are descended from both Pashtuns of present-day Afghanistan and Pakistan (British India before 1947). In some regions in India, they are sometimes referred to as Kabuliwala.
In India significant Pashtun diaspora communities exist. The Rohilkhand region of Uttar Pradesh is named after the Rohilla community of Pashtun ancestry. They also live in the states of Maharashtra in central India and West Bengal in eastern India that each have a population of over a million with Pashtun ancestry; both Bombay and Calcutta were primary locations of Pashtun migrants from Afghanistan during the colonial era. There are also populations over 100,000 each in the cities of Jaipur in Rajasthan and Bangalore in Karnataka. Bombay and Calcutta both have a Pashtun population of over 1 million, whilst Jaipur and Bangalore have an estimate of around 100,000. The Pashtuns in Bangalore include the khan siblings Feroz, Sanjay and Akbar Khan, whose father settled in Bangalore from Ghazni, Karachi is home to the largest community of Pashtuns outside of the native homeland (with estimates of around 7 million).
In other regions
Indian and Pakistani Pashtuns have utilised the British/Commonwealth links of their respective countries, and modern communities have been established starting around the 1960s mainly in the United Kingdom, Canada, Australia but also in other commonwealth countries (and the United States). Some Pashtuns have also settled in the Middle East, such as in the Khorasan Province of Iran, and in the Arabian Peninsula. For example, about 300,000 Pashtuns migrated to the Persian Gulf countries between 1976 and 1981, representing 35% of Pakistani immigrants.
Due to the multiple wars in Afghanistan since the late 1970s, various waves of refugees (Afghan Pashtuns, but also a sizeable number of Tajiks, Hazara, Uzbek, Turkmen and Afghan Sikhs) have left the country as asylum seekers.
A prominent institution of the Pashtun people is the intricate system of tribes. The Pashtuns remain a predominantly tribal people, but the trend of urbanisation has begun to alter Pashtun society as cities such as Kandahar, Peshawar, Quetta and Kabul have grown rapidly due to the influx of rural Pashtuns. Despite this, many people still identify themselves with various clans.
The tribal system has several levels of organisation: the tribe they are in is from four 'greater' tribal groups: the Sarbani, the Bettani, the Gharghashti, and the Karlani, the tabar (tribe), is then divided into kinship groups called khels, which in turn is divided into smaller groups (pllarina or plarganey), each consisting of several extended families called kahols.
History and origins
Excavations of prehistoric sites suggest that early humans were living in what is now Afghanistan at least 50,000 years ago. Since the 2nd millennium BC, cities in the region now inhabited by Pashtuns have seen invasions and migrations, including by Ancient Indian peoples, Ancient Iranian peoples, the Medes, Persians, and Ancient Macedonians in antiquity, Kushans, Hephthalites, Arabs, Turks, Mongols, and others. In recent times, people of the Western world have explored the area as well.
According to Yu. V. Gankovsky:
"The Pashtuns began as a union of largely East-Iranian tribes which became the initial ethnic stratum of the Pashtun ethnogenesis, dates from the middle of the first millennium CE and is connected with the dissolution of the Epthalite (White Huns) confederacy. ... Of the contribution of the Epthalites (White Huns) to the ethnogenesis of the Pashtuns we find evidence in the ethnonym of the largest of the Pashtun tribe unions, the Abdali (Durrani after 1747) associated with the ethnic name of the Epthalites — Abdal. The Siah-posh, the Kafirs (Nuristanis) of the Hindu Kush, called all Pashtuns by a general name of Abdal still at the beginning of the 19th century."— Gankvosky, History of Afganistan
Gankovsky proposes Ephthalite origin for Pashtuns but others draw a different conclusion. Ghilji tribe has been connected to the Khalaj people. According to Abdul Hai Habibi, some oriental scholars hold that the second largest Pasthun tribe, the Ghiljis, are the descendants of a mixed race of Hephthalite and Pakhtas who have been living in Afghanistan since the Vedic Aryan period. But according to Sims-Williams, archaeological documents do not support the suggestion that the Khalaj were the Hephthalites' successors. According to Georg Morgenstierne, the Durrani tribe who were known as the "Abdali" before the formation of the Afghan Empire 1747, might be connected to with the Hephthalites; Aydogdy Kurbanov endorses this view who proposes that after the collapse of the Hephthalite confederacy, Hephthalite likely assimilated into different local populations.
The ethnogenesis of the Pashtun ethnic group is unclear but historians have come across references to various ancient peoples called Pakthas (Pactyans) between the 2nd and the 1st millennium BC, who may be their early ancestors. However, there are many conflicting theories amongst historians and the Pashtuns themselves.
Mohan Lal states:
Willem Vogelsang states:
"Looking for the origin of Pashtuns and the Afghans is something like exploring the source of the Amazon. Is there one specific beginning? And are the Pashtuns originally identical with the Afghans? Although the Pashtuns nowadays constitute a clear ethnic group with their own language and culture, there is no evidence whatsoever that all modern Pashtuns share the same ethnic origin. In fact it is highly unlikely."
Pashtuns are intimately tied to the history of modern Afghanistan, Pakistan and northern India. Following Muslim conquests from the 7th to 11th centuries, many Pashtun ghazis (warriors) invaded and conquered much of the northern parts of South Asia during the periods of the Suris and Durranis.
Pashto is generally classified as an Eastern Iranian language. It shares features with the Munji language, which is the closest existing language to the extinct Bactrian, but also shares features with the Sogdian language, as well as Khwarezmian, Shughni, Sanglechi, and Khotanese Saka. It is suggested by some that Pashto may have originated in the Badakhshan region and is connected to a Saka language akin to Khotanese. In fact major linguist Georg Morgenstierne has described Pashto as a Saka dialect and many others have observed the similarities between Pashto and other Saka languages as well, suggesting that the original Pashto-speakers might have been a Saka group. Furthemore Pashto and Ossetian, another Saka-descending language, share cognates in their vocabulary which other Eastern Iranian languages lack Cheung suggests a common isogloss between Pashto and Ossetian which he explains by an undocumented Saka dialect being spoken close to reconstructed Old Pashto which was likely spoken north of the Oxus at that time. Others however have suggested a much older Iranic ancestor given the affinity to Old Avestan.
Ancient historical references: Pashtun
There is mention of the tribe called Pakthās who were one of the tribes that fought against Sudas in the Dasarajna - the Battle of the Ten Kings - of the Rigveda (RV 7.18.7) dated between c. 1500 and 1200 BCE. The Pakthās are mentioned:
Together came the Pakthas (पक्थास), the Bhalanas, the Alinas, the Sivas, the Visanins. Yet to the Trtsus came the Ārya's Comrade, through love of spoil and heroes' war, to lead them.— Rigveda, Book 7, Hymn 18, Verse 7
Other Indians dwell near the town of Caspatyrus[Κασπατύρῳ] and the Pactyic [Πακτυϊκῇ] country, north of the rest of India; these live like the Bactrians; they are of all Indians the most warlike, and it is they who are sent for the gold; for in these parts all is desolate because of the sand.— Herodotus, The Histories, Book III, Chapter 102, Section 1
These Pactyans lived on the eastern frontier of the Achaemenid Arachosia Satrapy as early as the 1st millennium BCE, present day Afghanistan. Herodotus also mentions a tribe of known as Aparytai (Ἀπαρύται) Thomas Holdich has linked them with the Pashtun tribe: Afridis as all these tribes have been placed in the Indus valley. Herodotus states:
The Sattagydae, Gandarii, Dadicae, and Aparytae (Ἀπαρύται) paid together a hundred and seventy talents; this was the seventh province— Herodotus, The Histories, Book III, Chapter 91, Section 4
"The northern regions of the country are inhabited by the Bolitai, the western regions by the Aristophyloi below whom live the Parsioi (Πάρσιοι). The southern regions are inhabited by the Parsiētai (Παρσιῆται), the eastern regions by the Ambautai. The towns and villages lying in the country of the Paropanisadai are these: Parsiana Zarzaua/Barzaura Artoarta Baborana Kapisa niphanda"— Ptolemy, 150 CE, 6.18.3-4
Strabo, the Greek geographer, in the Geographica (written between 43 BC to 23 AD) makes mention of the Pasiani (Πασιανοὶ), this has been identified with Pashtuns given that Pashto is an Eastern-Iranian language and Pashtuns reside in the area once termed Ariana. Strabo states:
"Most of the Scythians...each separate tribe has its peculiar name. All, or the greatest part of them, are nomades. The best known tribes are those who deprived the Greeks of Bactriana, the Asii, Pasiani, Tochari, and Sacarauli, who came from the country on the other side of the Iaxartes (Syr Darya)"— Strabo, The Geography, Book XI, Chapter 8, Section 2
This is considered a different rendering of Ptolemy's Parsioi (Πάρσιοι). Johnny Cheung, reflecting on Ptolemy's Parsioi (Πάρσιοι) and Strabo's Pasiani (Πασιανοὶ) states: "Both forms show slight phonetic substitutions, viz. of υ for ι, and the loss of r in Pasianoi is due to perseveration from the preceding Asianoi. They are therefore the most likely candidates as the (linguistic) ancestors of modern day Pashtuns.".
Middle historical references: Afghan
The earliest mention of the name Afghan (Abgân - αβγανο) is by Shapur I of the Sassanid Empire during the 3rd century CE. In the 4th century the word "Afghans/Afghana" (αβγανανο) as a reference to the Pashtun people is mentioned in the Bactrian documents, they mention an Afghan chief named Bredag Watanan in connection with the Hephtalites and in the context of some stolen horses. Interestingly the documents mention the Afghans far in the north of Afghanistan around modern Kunduz, Baghlan and Samangan in historical Bactria
"To Ormuzd Bunukan ,from Bredag Watanan ... greetings and homage from ... ) , the ( sotang ( ? ) of Parpaz ( under ) [ the glorious ) yabghu of Hephthal , the chief of the Afghans , ' the judge of Tukharistan and Gharchistan . Moreover , ' a letter [ has come hither ] from you , so I have heard how [ you have ] written ' ' to me concerning ] my health . I arrived in good health , ( and ) ( afterwards ( ? ) ' ' I heard that a message ] was sent thither to you ( saying ) thus : ... look after the farming but the order was given to you thus. You should hand over the grain and then request it from the citizens store: I will not order, so.....I Myself order And I in Respect of winter sends men thither to you then look after the farming, To Ormuzd Bunukan, Greetings"— the Bactrian documents, 4th century
Other reference from the same documents :
"because [you] (pl.), the clan of the Afghans, said thus to me:...And you should not have denied? the men of Rob [that] the Afghans took (away) the horses"— the Bactrian documents, 4th century, Sims-Williams 2007b, pp. 90-91
"[To ...]-bid the Afghan... Moreover, they are in [War]nu(?) because of the Afghans, so [you should] impose a penalty on Nat Kharagan ... ...lord of Warnu with ... ... ...the Afghan... ... "— the Bactrian documents, 4th century, Sims-Williams 2007b, pp. 90-91
"It would be unfavourable to the people of Chola, the Afghans (Avagāṇa), the white Huns and the Chinese."— Varāha Mihira, 6th century CE, chapt. 11, verse 61
Xuanzang, a Chinese Buddhist pilgrim, visiting the Afghanistan region several times between 630 and 644 CE also speaks about them. In Shahnameh 1–110 and 1–116, it is written as Awgaan. According to several scholars such as V. Minorsky, the name "Afghan" is documented several times in the 982 CE Hudud-al-Alam.
"Saul, a pleasant village on a mountain. In it live Afghans".— Hudud ul-'alam, 982 CE
Hudud ul-'alam also speaks of a king in Ninhar (Nangarhar), who had Muslim, Afghan and Hindu wives. Al-Biruni wrote about Afghans in the 11th century as various tribes living in the western mountains of India and extending to the region of Sind. It was reported that between 1039 and 1040 CE Mas'ud I of the Ghaznavid Empire sent his son to subdue a group of rebel Afghans near Ghazni. An army of Arabs, Afghans, Khiljis and others was assembled by Arslan Shah Ghaznavid in 1119 CE. Another army of Afghans and Khiljis was assembled by Bahram Shah Ghaznavid in 1153 CE. Muhammad of Ghor, ruler of the Ghorids, also had Afghans in his army along with others. A famous Moroccan travelling scholar, Ibn Battuta, visiting Afghanistan following the era of the Khalji dynasty in early 1300s gives his description of the Afghans.
"We travelled on to Kabul, formerly a vast town, the site of which is now occupied by a village inhabited by a tribe of Persians called Afghans. They hold mountains and defiles and possess considerable strength, and are mostly highwaymen. Their principle mountain is called Kuh Sulayman. It is told that the prophet Sulayman (Solomon), Sulemani ascended this mountain and having looked out over India, which was then covered with darkness, returned without entering it."— Ibn Battuta, 1333
"The men of Kábul and Khilj also went home; and whenever they were questioned about the Musulmáns of the Kohistán (the mountains), and how matters stood there, they said, "Don't call it Kohistán, but Afghánistán; for there is nothing there but Afgháns and disturbances." Thus it is clear that for this reason the people of the country call their home in their own language Afghánistán, and themselves Afgháns. The people of India call them Patán; but the reason for this is not known. But it occurs to me, that when, under the rule of Muhammadan sovereigns, Musulmáns first came to the city of Patná, and dwelt there, the people of India (for that reason) called them Patáns—but God knows!"— Ferishta, 1560–1620
Anthropology and oral traditions
Pashto is classified under the Eastern Iranian sub-branch of the Iranian branch of the Indo-European language family. Those who speak a Southern dialect of Pashto refer to themselves as Pashtuns, while those who speak Northern Dialect call themselves Pukhtuns. These native people compose the core of ethnic Pashtuns who are found in southeastern Afghanistan and western Pakistan. The Pashtuns have oral and written accounts of their family tree. Lineage is considered very important.
Theory of Pashtun descent from Israelites
Some anthropologists lend credence to the oral traditions of the Pashtun tribes themselves. For example, according to the Encyclopaedia of Islam, the theory of Pashtun descent from Israelites is traced to Nimat Allah al-Harawi, who compiled a history for Khan-e-Jehan Lodhi in the reign of Mughal Emperor Jehangir in the 17th century. The 13th century Tabaqat-i Nasiri discusses the settlement of immigrant Bani Israel at the end of the 8th century CE in the Ghor region of Afghanistan, settlement attested by Jewish inscriptions in Ghor. Historian André Wink suggests that the story "may contain a clue to the remarkable theory of the Jewish origin of some of the Afghan tribes which is persistently advocated in the Persian-Afghan chronicles." These references to Bani Israel agree with the commonly held view by Pashtuns that when the twelve tribes of Israel were dispersed, the tribe of Joseph, among other Hebrew tribes, settled in the Afghanistan region. This oral tradition is widespread among the Pashtun tribes. There have been many legends over the centuries of descent from the Ten Lost Tribes after groups converted to Christianity and Islam. Hence the tribal name Yusufzai in Pashto translates to the "son of Joseph". A similar story is told by many historians, including the 14th century Ibn Battuta and 16th century Ferishta. However, the similarity of names can also be traced to the presence of Arabic through Islam.
One conflicting issue in the belief that the Pashtuns descend from the Israelites is that the Ten Lost Tribes were exiled by the ruler of Assyria, while Maghzan-e-Afghani says they were permitted by the ruler to go east to Afghanistan. This inconsistency can be explained by the fact that Persia acquired the lands of the ancient Assyrian Empire when it conquered the Empire of the Medes and Chaldean Babylonia, which had conquered Assyria decades earlier. But no ancient author mentions such a transfer of Israelites further east, or no ancient extra-Biblical texts refer to the Ten Lost Tribes at all.
"The Afghan historians proceed to relate that the children of Israel, both in Ghore and in Arabia, preserved their knowledge of the unity of God and the purity of their religious belief, and that on the appearance of the last and greatest of the prophets (Muhammad) the Afghans of Ghore listened to the invitation of their Arabian brethren, the chief of whom was Khauled...if we consider the easy way with which all rude nations receive accounts favourable to their own antiquity, I fear we much class the descents of the Afghans from the Jews with that of the Romans and the British from the Trojans, and that of the Irish from the Milesians or Brahmins."— Mountstuart Elphinstone, 1841
"The ‘mythified’ misconception that the Pashtuns are the descendants of the lost tribes of Israel is a fabrication popularized in 14th-century India. A claim that is full of logical inconsistencies and historical incongruities, and stands in stark contrast to the conclusive evidence of the Indo-Iranian origin of Pashtuns supported by the incontrovertible DNA sequencing that the genome analysis revealed scientifically."— 
"Our study demonstrates genetic similarities between Pathans from Afghanistan and Pakistan, both of which are characterized by the predominance of haplogroup R1a1a*-M198 (>50%) and the sharing of the same modal haplotype...Although Greeks and Jews have been proposed as ancestors to Pathans, their genetic origin remains ambiguous...Overall, Ashkenazi Jews exhibit a frequency of 15.3% for haplogroup R1a1a-M198"— "Afghanistan from a Y-chromosome perspective", European Journal of Human Genetics
Other Theories of Descent
Some Pashtun tribes claim descent from Arabs, including some claiming to be Sayyids (descendants of Muhammad). Some groups from Peshawar and Kandahar believe to be descended from Greeks who arrived with Alexander the Great. Some like the Ghilji also claim Turkish descent having settled in the Hindu Kush area and began to assimilate much of the culture and language of the Pashtun tribes already present there.
"I have read in the Mutla-ul-Anwar, a work written by a respectable author, and which I procured at Burhanpur, a town of Khandesh in the Deccan, that the Afghans are Copts of the race of the Pharaohs; and that when the prophet Moses got the better of that infidel who was overwhelmed in the Red Sea, many of the Copts became converts to the Jewish faith; but others, stubborn and self-willed, refusing to embrace the true faith, leaving their country, came to India, and eventually settled in the Sulimany mountains, where they bore the name of Afghans."
Henry Walter Bellew (1864) was of the view that the Pashtuns likely have mixed Greek and Rajput roots. Following Alexander's brief occupation, the successor state of the Seleucid Empire expanded influence on the Pashtuns until 305 BCE when they gave up dominating power to the Indian Maurya Empire as part of an alliance treaty.Vogelsang (2002) suggests that a single origin of the Pashtuns is unlikely but rather they are a tribal confederation.
Their modern past stretches back to the Delhi Sultanate, particularly the Hotak dynasty and the Durrani Empire. The Hotaks were Ghilji tribesmen who rebelled against the Safavids and seized control over much of Persia from 1722 to 1729. This was followed by the conquests of Ahmad Shah Durrani who was a former high-ranking military commander under Nader Shah. He created the last Afghan empire that covered most of what is now Afghanistan, Pakistan, Kashmir, Indian Punjab, as well as the Kohistan and Khorasan provinces of Iran. After the decline of the Durrani dynasty in the first half of the 19th century under Shuja Shah Durrani, the Barakzai dynasty took control of the empire. Specifically, the Mohamedzai subclan held Afghanistan's monarchy from around 1826 to the end of Zahir Shah's reign in 1973. Former President Hamid Karzai is from the Popalzai tribe of Kandahar.
The Pashtuns in Afghanistan resisted British designs upon their territory and kept the Russians at bay during the so-called Great Game. By playing the two super powers against each other, Afghanistan remained an independent sovereign state and maintained some autonomy (see the Siege of Malakand). But during the reign of Abdur Rahman Khan (1880–1901), Pashtun regions were politically divided by the Durand Line, and what is today western Pakistan was claimed by British in 1893. In the 20th century, many politically active Pashtun leaders living under British rule of undivided India supported Indian independence, including Ashfaqulla Khan, Abdul Samad Khan Achakzai, Ajmal Khattak, Bacha Khan and his son Wali Khan (both members of the Khudai Khidmatgar), and were inspired by Mohandas Gandhi's non-violent method of resistance. Some Pashtuns also worked in the Muslim League to fight for an independent Pakistan, including Yusuf Khattak and Abdur Rab Nishtar who was a close associate of Muhammad Ali Jinnah.
The Pashtuns of Afghanistan attained complete independence from British political intervention during the reign of Amanullah Khan, following the Third Anglo-Afghan War. By the 1950s a popular call for Pashtunistan began to be heard in Afghanistan and the new state of Pakistan. This led to bad relations between the two nations. The Afghan monarchy ended when President Daoud Khan seized control of Afghanistan from his cousin Zahir Shah in 1973, which opened doors for a proxy war by neighbors and the rise of Marxism. In April 1978, Daoud Khan was assassinated along with his family and relatives. Mujahideen commanders began being recruited in neighboring Pakistan for a guerrilla warfare against the Democratic Republic of Afghanistan. In 1979, the Soviet Union invaded its southern neighbor Afghanistan in order to defeat a rising insurgency. The mujahideen were funded by the United States, Saudi Arabia, Iran and others, and included some Pashtun commanders such as Gulbuddin Hekmatyar and Jalaluddin Haqqani, who are currently waging an insurgency against the Islamic republic of Afghanistan and the US-led Resolute Support Mission. In the meantime, millions of Pashtuns fled their native land to live among other Afghan diaspora in Pakistan and Iran, and from there tens of thousands proceeded to North America, the European Union, the Middle East, Australia and other parts of the world.
In the late 1990s, Pashtuns became known for being the primary ethnic group comprised by the Islamic Emirate of Afghanistan (Taliban regime). The Northern Alliance that was fighting against the Taliban also included a number of Pashtuns. Among them were Abdullah Abdullah, Abdul Qadir and his brother Abdul Haq, Abdul Rasul Sayyaf, Asadullah Khalid, Hamid Karzai and Gul Agha Sherzai. The Taliban regime was ousted in late 2001 during the US-led War in Afghanistan and replaced with the Karzai administration. This was followed by the Ghani administration.
Many high-ranking government officials in Afghanistan are Pashtuns, including: Zalmay Rasoul, Abdul Rahim Wardak, Omar Zakhilwal, Ghulam Farooq Wardak, Anwar ul-Haq Ahady, Yousef Pashtun and Amirzai Sangin. The list of current governors of Afghanistan, as well as the parliamentarians in the House of the People and House of Elders, include large percentage of Pashtuns. The Chief of staff of the Afghan National Army, Sher Mohammad Karimi, and Commander of the Afghan Air Force, Mohammad Dawran, as well as Chief Justice of Afghanistan Abdul Salam Azimi and Attorney General Mohammad Ishaq Aloko also belong to the Pashtun ethnic group.
Pashtuns not only played an important role in South Asia but also in Central Asia and the Middle East. Many of the non-Pashtun groups in Afghanistan have adopted the Pashtun culture and use Pashto as a second language. For example, many leaders of non-Pashtun ethnic groups in Afghanistan practice Pashtunwali to some degree and are fluent in Pashto language. These include Ahmad Shah Massoud, Ismail Khan, Mohammed Fahim, Bismillah Khan Mohammadi, and many others. The Afghan royal family, which was represented by King Zahir Shah, belongs to the Mohammadzai tribe of Pashtuns. Other prominent Pashtuns include the 17th-century poets Khushal Khan Khattak and Rahman Baba, and in contemporary era Afghan Astronaut Abdul Ahad Mohmand, former U.S. Ambassador to the United Nations Zalmay Khalilzad, and Ashraf Ghani Ahmadzai among many others.
Many Pashtuns of Pakistan and India have adopted non-Pashtun cultures, and learned other languages such as Urdu, Punjabi, and Hindko. These include Ghulam Mohammad (First Finance Minister, from 1947 to 1951 and Third Governor-General of Pakistan, from 1951 to 1955), Ayub Khan, who was the second President of Pakistan, and Zakir Husain, who was the third President of India. Many more held high government posts, such as Fazal-ur-Rehman, Asfandyar Wali Khan, Mahmood Khan Achakzai, Sirajul Haq, and Aftab Ahmad Sherpao, who are presidents of their respective political parties in Pakistan. Others became famous in sports (e.g., Imran Khan, Mansoor Ali Khan Pataudi, Younis Khan, Shahid Afridi, Irfan Pathan, Jahangir Khan, Jansher Khan, Rashid Khan, and Mujeeb Ur Rahman) and literature (e.g., Ghani Khan, Hamza Shinwari, and Kabir Stori). Malala Yousafzai, who became the youngest Nobel Peace Prize recipient in 2014, is a Pakistani Pashtun.
Many of the Bollywood film stars in India have Pashtun ancestry; some of the most notable ones are Aamir Khan, Shahrukh Khan, Salman Khan, Feroz Khan, Madhubala, Kader Khan, Saif Ali Khan, Soha Ali Khan, Sara Ali Khan, and Zarine Khan. In addition, one of India's former presidents, Zakir Hussain, belonged to the Afridi tribe. Mohammad Yunus, India's former ambassador to Algeria and advisor to Indira Gandhi, is of Pashtun origin and related to the legendary Bacha Khan.
According to a 2012 study on Y Dna:
"In addition, Pashtun split first from the rest of the Afghans around 4.7 kya (95% CI 2,775–7,725), which is a date marked by the rise of the Bronze Age civilizations of the region. These dates suggest that the differentiation of the social systems in Afghanistan could have been driven by the emergence of the first urban civilizations."
And also according to the same 2012 study:
"MDS and Barrier analysis have identified a significant affinity between Pashtun, Tajik, North Indian, and Western Indian populations, creating an Afghan-Indian population structure that excludes the Hazaras, Uzbeks, and the South Indian Dravidian speakers. In addition, gene flow to Afghanistan from India marked by Indian lineages, L-M20, H-M69, and R2a-M124, also seems to mostly involve Pashtuns and Tajiks. This genetic affinity and gene flow suggests interactions that could have existed since at least the establishment of the region's first civilizations at the Indus Valley and the Bactria-Margiana Archaeological Complex."
Afghan Pashtun Y DNA:
According to another study from 2012 called "Afghanistan from a Y-chromosome perspective," the study from a sample size of 190 showed R1a1a-M198 to be the most dominant haplogroup in Pashtuns at 67.4%. In the north, it peaks at 50% while in the south, it peaks at 65.8%.
According to a Mitochondrial DNA analysis of four ethnic groups of Afghanistan, the majority of mtDNA among Afghan Pashtuns belongs to West Eurasian lineages, and share a greater affinity with West Eurasian and Central Asian populations rather than to populations of South Asia or East Asia. The haplogroup analysis indicates the Baluch, Pashtuns and Tajiks share some sort of ancestral heritage
Pashtun Autosomal DNA:
A 2019 study on autosomal STR profiles of the populations of South and North Afghanistan states:
"We observe an overall topology that reflects the general partitioning patterns seen in the MDS plot with the Afghani groups exhibiting close genetic affinities to Near Eastern groups and to a lesser extend to populations from the northern portion of the Indian subcontinent"
Among historians, anthropologists, and the Pashtuns themselves, there is some debate as to who exactly qualifies as a Pashtun. The most prominent views are:
- Pashtuns are predominantly an Eastern Iranian people, who use Pashto as their first language, and originate from Afghanistan and Pakistan. This is the generally accepted academic view.
- They are those who follow Pashtunwali.
- Pashtuns are those whose related through patrilineal descent. This may be traced back to legendary times, in accordance with the legend of Qais Abdur Rashid, the figure regarded as their progenitor in folklore.
These three definitions may be described as the ethno-linguistic definition, the religious-cultural definition and the patrilineal definition, respectively.
The ethno-linguistic definition is the most prominent and accepted view as to who is and is not a Pashtun. Generally, this most common view holds that Pashtuns are defined within the parameters of having mainly eastern Iranian ethnic origins, sharing a common language, culture and history, living in relatively close geographic proximity to each other, and acknowledging each other as kinsmen. Thus, tribes that speak disparate yet mutually intelligible dialects of Pashto acknowledge each other as ethnic Pashtuns and even subscribe to certain dialects as "proper", such as the Pukhto spoken by the Yusufzai, Gigyani tribe, Ghilji and other tribes in Eastern Afghanistan and the Pashto spoken by the Kakar, Wazir, Khilji and Durranis in Southern Afghanistan. These criteria tend to be used by most Pashtuns in Afghanistan and Pakistan.
The cultural definition requires Pashtuns to adhere to Pashtunwali codes. Orthodox tribesmen, may refuse to recognise any non-Muslim as a Pashtun. However, others tend to be more flexible and sometimes define who is Pashtun based on cultural and not religious criteria: Pashtun society is not homogenous by religion. The overwhelming majority of Pashtuns are Sunni, with a tiny Shia community (the Turi and partially the Bangash tribe) in the Kurram and Orakzai agencies of FATA, Pakistan. There are also Hindu Pashtuns, sometimes known as the Sheen Khalai, who have moved predominantly to India.
The patrilineal definition is based on an important orthodox law of Pashtunwali which mainly requires that only those who have a Pashtun father are Pashtun. This law has maintained the tradition of exclusively patriarchal tribal lineage. This definition places less emphasis on what language one speaks, such as Pashto, Dari, Hindko, Urdu, Hindi or English. There are various communities who claim Pashtun origin but are largely found among other ethnic groups in the region who generally do not speak the Pashto language. These communities are often considered overlapping groups or are simply assigned to the ethno-linguistic group that corresponds to their geographic location and mother tongue. The Niazi is one of these groups.
Claimants of Pashtun heritage in South Asia have mixed with local Muslim populations and are referred to as Pathan, the Hindustani form of Pashtun. These communities are usually partial Pashtun, to varying degrees, and often trace their Pashtun ancestry through a paternal lineage. The Pathans in India have lost both the language and presumably many of the ways of their ancestors, but trace their fathers' ethnic heritage to the Pashtun tribes. Smaller number of Pashtuns living in Pakistan are also fluent in Hindko, Seraiki and Balochi. These languages are often found in areas such as Abbottabad, Mansehra, Haripur, Attock, Khanewal, Multan, Dera Ismail Khan and Balochistan. Some Indians claim descent from Pashtun soldiers who settled in India by marrying local women during the Muslim conquest in the Indian subcontinent. No specific population figures exist, as claimants of Pashtun descent are spread throughout the country. Notably, the Rohillas, after their defeat by the British, are known to have settled in parts of North India and intermarried with local ethnic groups. They are believed to have been bilingual in Pashto and Urdu until the mid-19th century. Some Urdu-speaking Muhajir people of India claiming descent from Pashtuns began moving to Pakistan in 1947. Many Pathans chose to live in the Republic of India after the partition of India and Khan Mohammad Atif, a professor at the University of Lucknow, estimates that "The population of Pathans in India is twice their population in Afghanistan".
During the 19th century, when the British were accepting peasants from British India as indentured servants to work in the Caribbean, South Africa and other far away places, Rohillas who had lost their empire were unemployed and restless were sent to places as far as Trinidad, Surinam, Guyana, and Fiji, to work with other Indians on the sugarcane fields and perform manual labour. Many of these immigrants stayed there and formed unique communities of their own. Some of them assimilated with the other South Asian Muslim nationalities to form a common Indian Muslim community in tandem with the larger Indian community, losing their distinctive heritage. Their descendants mostly speak English and other local languages. Some Pashtuns travelled to as far away as Australia during the same era.
Pashtun culture is mostly based on Pashtunwali and the usage of the Pashto language. Pre-Islamic traditions, dating back to Alexander's defeat of the Persian Empire in 330 BC, possibly survived in the form of traditional dances, while literary styles and music reflect influence from the Persian tradition and regional musical instruments fused with localised variants and interpretation. Pashtun culture is a unique blend of native customs with some influences from South and Western Asia. Like other Muslims, Pashtuns celebrate Ramadan and Eid al-Fitr. Some also celebrate Nouruz, which is the Persian new year dating to pre-Islamic period.
Pashto is the mother tongue of Pashtuns. It is one of the two, national languages of Afghanistan. It is categorised as an Eastern Iranian language, but a remarkably large number of words are unique to Pashto. Pashto morphology in relation to verbs is complex compared to other Iranian languages. Pashto has a large number of dialects: generally divided into Northern, Southern and Central groups. As Elfenbein notes: "Dialect differences lie primarily in phonology and lexicon: the morphology and syntax are, again with the exception of Wanetsi, quite remarkably uniform". The first Pashto alphabet was developed by Pir Roshan in the 16th century. In 1958, a meeting of Pashtun scholars and writers from both Afghanistan and Pakistan, held in Kabul, standardised the present Pashto alphabet.
Pashtunwali (Pashto: پښتونولي) refers to an ancient self-governing tribal system that regulates nearly all aspects of Pashtun life ranging from community to personal level. One of the better known tenets is Melmastyā́ (Pashto: مېلمستيا), hospitality and asylum to all guests seeking help. Perceived injustice calls for Badál (Pashto: بدل), swift revenge. Many aspects promote peaceful co-existence, such as Nənawā́te (Pashto: ننواتې), the humble admission of guilt for a wrong committed, which should result in automatic forgiveness from the wronged party. These and other basic precepts of Pashtunwali continue to be followed by many Pashtuns, especially in rural areas.
Another prominent Pashtun institution is the lóya jirgá (Pashto: لويه جرګه) or 'grand council' of elected elders. Most decisions in tribal life are made by members of the jirgá (Pashto: جرګه), which has been the main institution of authority that the largely egalitarian Pashtuns willingly acknowledge as a viable governing body.
Pashto literature and poetry
The majority of Pashtuns use Pashto as their native tongue, believed to belong to the Indo-Iranian language family, and is spoken by up to 60 million people. It is written in the Pashto-Arabic script and is divided into two main dialects, the southern "Pashto" and the northern "Pukhto". The language has ancient origins and bears similarities to extinct languages such as Avestan and Bactrian. Its closest modern relatives may include Pamir languages, such as Shughni and Wakhi, and Ossetic. Pashto may have ancient legacy of borrowing vocabulary from neighbouring languages including such as Persian and Vedic Sanskrit. Modern borrowings come primarily from the English language.
Fluency in Pashto is often the main determinant of group acceptance as to who is considered a Pashtun. Pashtun nationalism emerged following the rise of Pashto poetry that linked language and ethnic identity. Pashto has national status in Afghanistan and regional status in neighboring Pakistan. In addition to their native tongue, many Pashtuns are fluent in Urdu, Dari, and English. Throughout their history, poets, prophets, kings and warriors have been among the most revered members of Pashtun society. Early written records of Pashto began to appear around the 16th century.
The earliest describes Sheikh Mali's conquest of Swat. Pir Roshan is believed to have written a number of Pashto books while fighting with the Mughals. Pashtun scholars such as Abdul Hai Habibi and others believe that the earliest Pashto work dates back to Amir Kror Suri, and they use the writings found in Pata Khazana as proof. Amir Kror Suri, son of Amir Polad Suri, was an 8th-century folk hero and king from the Ghor region in Afghanistan. However, this is disputed by several European experts due to lack of strong evidence.
The advent of poetry helped transition Pashto to the modern period. Pashto literature gained significant prominence in the 20th century, with poetry by Ameer Hamza Shinwari who developed Pashto Ghazals. In 1919, during the expanding of mass media, Mahmud Tarzi published Seraj-al-Akhbar, which became the first Pashto newspaper in Afghanistan. In 1977, Khan Roshan Khan wrote Tawarikh-e-Hafiz Rehmatkhani which contains the family trees and Pashtun tribal names. Some notable poets include Khushal Khan Khattak, Afzal Khan Khattak, Ajmal Khattak, Pareshan Khattak, Rahman Baba, Nazo Anaa, Hamza Shinwari, Ahmad Shah Durrani, Timur Shah Durrani, Shuja Shah Durrani, Ghulam Muhammad Tarzi, and Ghani Khan.
Recently, Pashto literature has received increased patronage, but many Pashtuns continue to rely on oral tradition due to relatively low literacy rates and education. Pashtun society is also marked by some matriarchal tendencies. Folktales involving reverence for Pashtun mothers and matriarchs are common and are passed down from parent to child, as is most Pashtun heritage, through a rich oral tradition that has survived the ravages of time.
Media and arts
Pashto media has expanded in the last decade, with a number of Pashto TV channels becoming available. Two of the popular ones are the Pakistan-based AVT Khyber and Pashto One. Pashtuns around the world, particularly those in Arab countries, watch these for entertainment purposes and to get latest news about their native areas. Others are Afghanistan-based Shamshad TV, Radio Television Afghanistan, and Lemar TV, which has a special children's show called Baghch-e-Simsim. International news sources that provide Pashto programs include BBC Pashto and Voice of America.
Pashtun performers remain avid participants in various physical forms of expression including dance, sword fighting, and other physical feats. Perhaps the most common form of artistic expression can be seen in the various forms of Pashtun dances. One of the most prominent dances is Attan, which has ancient roots. A rigorous exercise, Attan is performed as musicians play various native instruments including the dhol (drums), tablas (percussions), rubab (a bowed string instrument), and toola (wooden flute). With a rapid circular motion, dancers perform until no one is left dancing, similar to Sufi whirling dervishes. Numerous other dances are affiliated with various tribes notably from Pakistan including the Khattak Wal Atanrh (eponymously named after the Khattak tribe), Mahsood Wal Atanrh (which, in modern times, involves the juggling of loaded rifles), and Waziro Atanrh among others. A sub-type of the Khattak Wal Atanrh known as the Braghoni involves the use of up to three swords and requires great skill. Young women and girls often entertain at weddings with the Tumbal (Dayereh) which is an instrument.
One of the most popular sports among Pashtuns is cricket, which was introduced to South Asia during the early 18th century with the arrival of the British. Many Pashtuns have become prominent international cricketers in the Pakistan national cricket team, including Imran Khan, Shahid Afridi, Majid Khan, Misbah-ul-Haq, Younis Khan, Umar Gul, Junaid Khan, Fakhar Zaman, Mohammad Rizwan, Usman Shinwari and Yasir Shah. Australian cricketer Fawad Ahmed is of Pakistani Pashtun origin who has played for the Australian national team.
Football (soccer) is also one of the most popular sports among Pashtuns. The Former captain and now the current assistant coach of Pakistan national football team, Muhammad Essa, is an ethnic Pashtun. Other sports popular among Pashtuns may include polo, field hockey, volleyball, handball, basketball, golf, track and field, bodybuilding, weightlifting, wrestling (pehlwani), kayaking, horse racing, martial arts, boxing, skateboarding, bowling and chess.
Jahangir Khan and Jansher Khan became professional squash players. Although now retired, they are engaged in promoting the sport through the Pakistan Squash Federation. Maria Toorpakai Wazir is the first female Pashtun squash player. Pakistan also produced other world champions of Pashtun origin: Hashim Khan, Roshan Khan, Azam Khan, Mo Khan and Qamar Zaman.In recent decades Hayatullah Khan Durrani, Pride of Performance legendary caver from Quetta, has been promoting mountaineering, rock climbing and Caving in Balochistan, Pakistan. Mohammad Abubakar Durrani International Canoeing shining star of Pakistan.
Snooker and billiards are played by young Pashtun men, mainly in urban areas where snooker clubs are found. Several prominent international recognized snooker players are from the Pashtun area, including Saleh Mohammed. Although traditionally very less involved in sports than boys, Pashtun girls sometimes play volleyball, basketball, football, and cricket, especially in urban areas.
The overwhelming majority of Pashtuns follow Sunni Islam, belonging to the Hanafi school of thought. There are some Shia Pashtun communities in the Federally Administered Tribal Areas (FATA) of Pakistan and in neighbouring northeastern section of Paktia Province of Afghanistan. The Shias belong to the Turi tribe while the Bangash tribe is approximately 50% Shia and the rest Sunni, who are mainly found in and around the Parachinar, Kurram, Hangu, Kohat and Orakzai areas in Pakistan.
Studies conducted among the Ghilji reveal strong links between tribal affiliation and membership in the larger ummah (Islamic community). Afghan historians believe that most Pashtuns are descendants of Qais Abdur Rashid, who is purported to have been an early convert to Islam and thus bequeathed the faith to the early Pashtun population. The legend says that after Qais heard of the new religion of Islam, he travelled to meet Muhammad in Medina and returned to Afghanistan as a Muslim. He purportedly had four children: Sarban, Batan, Ghourghusht and Karlan. Before the Islamization of their territory, the Pashtuns likely followed various religions. Some may have been Buddhists and Hindus, while others Zoroastians, worshippers of the sun, or worshippers of Nana, with some adhering to Judaism and "local natural religions". However, there is no conclusive evidence to these theories other than the fact that these were the religions practiced by the people in this region before the arrival of Islam in the 7th century.
A legacy of Sufi activity may be found in some Pashtun regions, especially in the Khyber Pakhtunkhwa area, as evident in songs and dances. Many Pashtuns are prominent Ulema, Islamic scholars, such as Maulana Aazam an author of more than five hundred books including Tafasee of the Quran as Naqeeb Ut Tafaseer, Tafseer Ul Aazamain, Tafseer e Naqeebi and Noor Ut Tafaseer etc., as well as Muhammad Muhsin Khan who has helped translate the Noble Quran, Sahih Al-Bukhari and many other books to the English language. Jamal-al-Din al-Afghani was a 19th-century Islamic ideologist and one of the founders of Islamic modernism. Although his ethnicity is disputed by some, he is widely accepted in the Afghanistan-Pakistan region as well as in the Arab world, as a Pashtun from the Kunar Province of Afghanistan. Like other non Arabic-speaking Muslims, many Pashtuns are able to read the Quran but not understand the Arabic language implicit in the holy text itself. Translations, especially in English, are scarcely far and in between understood or distributed. This paradox has contributed to the spread of different versions of religious practices and Wahabism, as well as political Islamism (including movements such as the Taliban) having a key presence in Pashtun society. In order to counter radicalisation and fundamentalism, the United States began spreading its influence in Pashtun areas.[failed verification][failed verification] Many Pashtuns want to reclaim their identity from being lumped in with the Taliban and international terrorism, which is not directly linked with Pashtun culture and history.
Lastly, little information is available on non-Muslim as there is limited data regarding irreligious groups and minorities, especially since many of the Hindu and Sikh Pashtuns migrated from Khyber Pakhtunkhwa after the partition of India and later, after the rise of the Taliban.
A small Pashtun Hindu community, known as the Sheen Khalai meaning 'blue skinned' (referring to the color of Pashtun women's facial tattoos), migrated to Unniara, Rajasthan, India after partition. Prior to 1947, the community resided in the Quetta, Loralai and Maikhter regions of the British Indian province of Baluchistan. They are mainly members of the Pashtun Kakar tribe. Today, they continue to speak Pashto and celebrate Pashtun culture through the Attan dance.
There is also a minority of Pashtun Sikhs in some tribal areas of Khyber Pakhtunkhwa, including in Tirah, Orakzai, Kurram, Malakand, and Swat. Due to the ongoing insurgency in Khyber Pakhtunkhwa, like many other tribal Pashtuns, some Pashtun Sikhs were internally displaced from their ancestral villages to settle in cities like Peshawar and Nankana Sahib.
In Pashtun society there are three levels of women's leadership and legislative authority: the national level, the village level, and the family level. The national level includes women such as Nazo Tokhi (Nazo Anaa), Zarghona Anaa, and Malalai of Maiwand. Nazo Anaa was a prominent 17th century Pashto poet and an educated Pashtun woman who eventually became the "Mother of Afghan Nationalism" after gaining authority through her poetry and upholding of the Pashtunwali code. She used the Pashtunwali law to unite the Pashtun tribes against their Persian enemies. Her cause was picked up in the early 18th century by Zarghona Anaa, the mother of Ahmad Shah Durrani.
The lives of Pashtun women vary from those who reside in conservative rural areas, such as the tribal belt, to those found in relatively freer urban centres. At the village level, the female village leader is called "qaryadar". Her duties may include witnessing women's ceremonies, mobilising women to practice religious festivals, preparing the female dead for burial, and performing services for deceased women. She also arranges marriages for her own family and arbitrates conflicts for men and women. Though many Pashtun women remain tribal and illiterate, others have become educated and gainfully employed.
In Afghanistan, the decades of war and the rise of the Taliban caused considerable hardship among Pashtun women, as many of their rights were curtailed by a rigid interpretation of Islamic law. The difficult lives of Afghan female refugees gained considerable notoriety with the iconic image Afghan Girl (Sharbat Gula) depicted on the June 1985 cover of National Geographic magazine.
Modern social reform for Pashtun women began in the early 20th century, when Queen Soraya Tarzi of Afghanistan made rapid reforms to improve women's lives and their position in the family. She was the only woman to appear on the list of rulers in Afghanistan. Credited with having been one of the first and most powerful Afghan and Muslim female activists. Her advocacy of social reforms for women led to a protest and contributed to the ultimate demise of King Amanullah's reign in 1929. In 1942, Madhubala (Mumtaz Jehan), the Marilyn Monroe of India, entered the Bollywood film industry. Bollywood blockbusters of 1970s and 1980s starred Parveen Babi, who hailed from the lineage of Gujarat's historical Pathan community: the royal Babi Dynasty. Other Indian actresses and models, such as Zarine Khan, continue to work in the industry. Civil rights remained an important issue during the 1970s, as feminist leader Meena Keshwar Kamal campaigned for women's rights and founded the Revolutionary Association of the Women of Afghanistan (RAWA) in the 1977.
Pashtun women these days vary from the traditional housewives who live in seclusion to urban workers, some of whom seek or have attained parity with men. But due to numerous social hurdles, the literacy rate remains considerably lower for Pashtun females than for males. Abuse against women is present and increasingly being challenged by women's rights organisations which find themselves struggling with conservative religious groups as well as government officials in both Pakistan and Afghanistan. According to a 1992 book, "a powerful ethic of forbearance severely limits the ability of traditional Pashtun women to mitigate the suffering they acknowledge in their lives."
Despite obstacles, many Pashtun women have begun a process of slow change. A rich oral tradition and resurgence of poetry has inspired many Pashtun women seeking to learn to read and write. Further challenging the status quo, Vida Samadzai was selected as Miss Afghanistan in 2003, a feat that was received with a mixture of support from those who back the individual rights of women and those who view such displays as anti-traditionalist and un-Islamic. Some Pashtun women have attained political office in Pakistan. In Afghanistan, following recent elections, the proportion of female political representatives is one of the highest in the world. A number of Pashtun women are found as TV hosts, journalists and actors. Khatol Mohammadzai serves as Brigadier general in the military of Afghanistan, another Pashtun female became a fighter pilot in the Pakistan Air Force. Some other notable Pashtun women include Suhaila Seddiqi, Zeenat Karzai, Shukria Barakzai, Fauzia Gailani, Naghma, Najiba Faiz, Tabassum Adnan, Sana Safi, Malalai Kakar, Malala Yousafzai, and the late Ghazala Javed.
Pashtun women often have their legal rights curtailed in favour of their husbands or male relatives. For example, though women are officially allowed to vote in Afghanistan and Pakistan, some have been kept away from ballot boxes by males. Another tradition that persists is swara (a form of child marriage), which was declared illegal in Pakistan in 2000 but continues in some parts. Substantial work remains for Pashtun women to gain equal rights with men, who remain disproportionately dominant in most aspects of Pashtun society. Human rights organisations continue to struggle for greater women's rights, such as the Afghan Women's Network and the Aurat Foundation in Pakistan which aims to protect women from domestic violence.
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One can sense a diminutive yet charming cultural amalgamation in certain localities within the town with the settling of around 250 Pashtun Sikh families in the city.
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Sabrina Toppa, Despite border tensions, Indian Sikhs celebrate festival in Pakistan, TRT World, 2019-04-16, "Hasanabdal is home to around 200 Sikh families that have primarily moved from Pakistan’s Khyber Pakhtunkhwa province, including Pakistan’s former tribal areas. The majority are Pashtun Sikhs who abandoned their homes and took refuge near Sikhism’s historical sites."
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The friends from Peshawar would speak of Hindu and Sikh Pashtuns who had migrated to India. In the tribal areas – the no man's land between Afghanistan and Pakistan – quite a few Hindus stayed on and were protected by the tribal codes. The same was true in Afghanistan itself (till the mujahidin and the Taliban arrived).
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The meat-eating Hindu Pashtuns are a little known tribe in India even today, with a distinct culture carried forward from Afghanistan and Balochistan which includes blue tattoos on the faces of the women, traditional Pashtun dancing and clothes heavily adorned with coins and embroidery.
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Pathan (pəˈtɑːn) — n a member of the Pashto-speaking people of Afghanistan, Western Pakistan, and elsewhere, most of whom are Muslim in religion [C17: from Hindi]
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The Pashto-speaking tribesman who live in Afghanistan, where they are one of the main ethnic groups, and in Pakistan, where they are generally called by the variant term Pathan (Hindi and Urdu).
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...though most scholars believe it more likely that they arose from an intermingling of ancient Aryans from the north or west with subsequent invaders.
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The fact is that the important Ghilzai tribe occupies now the region round Ghazni, where the Khalaj used to live and that historical data all point, to the transformation of the Turkish Khalaj into Afghan Ghilzai.
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The Hephthalites may also have participated in the origin of the Afghans. The Afghan tribe Abdal is one of the big tribes that has lived there for centuries. Renaming the Abdals to Durrani occurred in 1747, when descendants from the Sadozai branch Zirak of this tribe, Ahmad-khan Abdali, became the shah of Afghanistan. In 1747 the tribe changed its name to "Durrani" when Ahmad khan became the first king of Afghanistan and accepted the title "Dur-i-Duran" (the pearl of pearls, from Arabian: "durr" – pearl).
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- Comrie, Bernard (2009). The World's Major Languages.
Pashto belongs to the North-Eastern group within the Iranian Languages
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Pashto originally belonged to the north - eastern branch of the Iranic languages
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- "Encolypedia Iranica, AFGHANISTAN vi. Paṣ̌tō". "It shares with Munǰī the change of *δ > l, but this tendency extends also to Sogdian. The Waṇ. dialect shares with Munǰī the change of -t- > -y-/0. If we want to assume that this agreement points to some special connection, and not to a secondary, parallel development, we should have to admit that one branch of pre-Paṣ̌tō had already, before the splitting off of Waṇ., retained some special connection with Munǰī, an assumption unsupported by any other facts. Apart from l <*δ the only agreement between Paṣ̌tō and Munǰī appears to be Pṣ̌t. zə; Munǰī zo/a "I." Note also Pṣ̌t. l but Munǰī x̌ < θ (Pṣ̌t. plan "wide," cal(w)or "four," but Munǰī paҳəy, čfūr, Yidḡa čšīr < *čəҳfūr). Paṣ̌tō has dr-, wr- < *θr-, *fr- like Khotanese Saka (see above 23). An isolated, but important, agreement with Sangl. is the remarkable change of *rs/z > Pṣ̌t. ҳt/ǧd; Sangl. ṣ̌t/ẓ̌d (obəҳta "juniper;" Sangl. wəṣ̌t; (w)ūǧd "long;" vəẓ̌dük) (see above 25). But we find similar development also in Shugh. ambaҳc, vūγ̌j. The most plausible explanation seems to be that *rs (with unvoiced r) became *ṣ̌s and, with differentiation *ṣ̌c, and *rz, through *ẓ̌z > ẓ̌j (from which Shugh. ҳc, γ̌j). Pṣ̌t. and Sangl. then shared a further differentiation into ṣ̌t, ẓ̌d ( > Pṣ̌t. ҳt, ğd).". Check date values in:
- "Encolypedia Iranica, AFGHANISTAN vi. Paṣ̌tō". "It is, however, possible that the original home of Paṣ̌tō may have been in Badaḵšān, somewhere between Munǰī and Sangl. and Shugh., with some contact with a Saka dialect akin to Khotanese.". Check date values in:
- Indo-Iranica. Kolkata, India: Iran Society. 1946-. pp. 173–174.
... and their language is most closely related to on the one hand with Saka on the other with Munji-YidghaCheck date values in:
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Pashto in its origin, is probably a Saka dialect.
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All contemporary historians, archeologists and linguists are agreed that since the Scythian and Sarmatian tribes were of the Iranian linguistic group...
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According to Strabo (c. 54 B.C., A.D. 24), who refers to the authority of Apollodorus of Artemia, the Greeks of Bactria became masters of Ariana, a vague term roughly indicating the eastern districts of the Persian empire, and of India.
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Pashtun...bore the exclusive name of Afghan before that name came to denote any native of the present land area of Afghanistan.
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The earliest mention of the name 'Afghan' (Abgan) is to be found in a Sasanid inscription from the third century AD, and it appears in India in the form of 'Avagana' ...
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[ To Ormuzd Bunukan ,from Bredag Watanan ... greetings and homage from ... ) , Pithe ( sot ] ang ( ? ) of Parpaz ( under ) [ the glorious ) yabghu of [ Heph ] thal , the chief ... of the Afghans
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- A small kingdom in Bactria
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Alexander took these away from the Aryans and established settlements of his own, but Seleucus Nicator gave them to Sandrocottus (Chandragupta), upon terms of intermarriage and of receiving in exchange 500 elephants.
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Ruled now by parties of the religious right, the Frontier province emerges soon after one proceeds westwards from Islamabad. I was lucky to find Ajmal Khan Khattak in his humble home in Akora Khattak, beyond the Indus. Once Badshah Khan's young lieutenant, Mr. Khattak spent years with him in Afghanistan and offered a host of memories. And I was able to meet Badshah Khan's surviving children, Wali Khan, the famous political figure of the NWFP, and his half-sister, Mehr Taj, whose husband Yahya Jan, a schoolmaster who became a Minister in the Frontier, was the brother of the late Mohammed Yunus, who had made India his home.
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Estimates of the number of Pashto speakers range from 40 million to 60 million ...
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There is a small Sikh community in the largely ungoverned Orakzai tribal region, while a few live in Kurram's regional headquarters of Parachinar. They consider themselves "sons of the soil" – Pashtuns to be more specific – and are identified as such. "We are proud to be Pashtuns," says Sahib Singh. "Pashto is our tongue, our mother tongue – and we are proud of it."
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She's a Pathan girl who speaks Hindi and Urdu well and was spectacular in the screen test. It was pure luck.
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|Wikisource has the text of the 1911 Encyclopædia Britannica article Pathan.|