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Journal articles on the topic 'Pashtuns'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Khan, Dr Muhammad Anees. "THE DISCREPANCY BETWEEN PASHTUN’S AND MUGHAL’S AND THE ROLE OF KHUSHAL KHAN KHATTAK." Pakistan Journal of Humanities and Social Sciences Research 2, no. 1 (2019): 28–38. http://dx.doi.org/10.37605/pjhssr.2.1.3.

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Pashtuns are followed back to Afghans in their way of life. The historical backdrop of the Pashtun individuals is antiquated and quite a bit of it isn't completely investigated. Among these Pashtun's Khushal khan khattak (1613-1689) was an incredible writer, courageous warrior, researcher and head of the Khattak clan. He gave much weight on the solidarity of Pashtuns tribes and supported insurrection against the Mughal's. He likewise advanced Pashtun patriotism through his verse and presumably the primary Afghan who exhibited his speculations for the solidarity of the Pashtun clans against out

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Yousaf, Farooq. "Pakistan’s “Tribal” Pashtuns, Their “Violent” Representation, and the Pashtun Tahafuz Movement." SAGE Open 9, no. 1 (2019): 215824401982954. http://dx.doi.org/10.1177/2158244019829546.

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The tribal Pashtuns of Pakistan, based in the Afghanistan–Pakistan border region, have historically been portrayed as “violent” and “warrior-like,” both in the colonial and contemporary literature. However, a brief review of archival literature suggests that oriental representation of tribal Pashtuns is based on various generalizations that were formed and propagated during the British military expeditions against the tribal Pashtuns. Moreover, these generalizations and stereotypes against the tribal Pashtuns have persisted since Pakistan’s independence in 1947. Recent developments in Pakistan

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3

Khan, Zainullah, and Majid Ali Shah. "The Representation of Pathans in Pakistani Prime-Time Urdu Drama." Summer 2023 4, no. 3 (2023): 312–26. http://dx.doi.org/10.55737/qjssh.873461740.

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The research explores the representation of Pashtuns in popular Urdu dramas during prime time in Pakistan. Data was collected from six highly-watched Pakistani dramas, namely Suno Chanda, Suno Chanda Two, Bulbuley, Uraan, Googly Mohalla, and Yaqeen Ka Safar. These specific dramas were chosen purposefully due to the inclusion of Pashtun characters. A quantitative content analysis method was employed to examine the portrayal of Pashtuns in these prime-time Urdu dramas. All six dramas focused on depicting aspects of Pashtun life. The study's findings indicate that directors, producers, and actors

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4

Khan, Surat, Muhammad Faheem, and Saima Gul. "Understanding Pashtunwali and the Manifestation of Pashtun Nationalism in Pakistan: A Conceptual Analysis." Global Social Sciences Review IV, no. I (2019): 264–70. http://dx.doi.org/10.31703/gssr.2019(iv-i).35.

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This paper describes the key elements of Pashtunwali and the manifestation of Pashtun nationalism, especially in Pakistan. This study on Pashtun nationalism finds that Pashtunwali is a centuries-old primordial customary code of life and it is important in the context of nationalism as it strengthens the sentiments and feelings of closeness and affinity; central to the phenomenon of nationalism, among the Pashtuns. This paper also highlights two different aspects of Pashtun nationalism in Pakistan. In the formative phase of Pakistans independence, the stance of Pashtun nationalists was more inc

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Surat, Khan. "Understanding Pashtunwali and the Manifestation of Pashtun Nationalism in Pakistan: A Conceptual Analysis." Global Social Sciences Review 4, no. 1 (2019): 264–70. https://doi.org/10.31703/gssr.2019(IV-I).35.

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This paper describes the key elements of Pashtunwali and the manifestation of Pashtun nationalism, especially in Pakistan. This study on Pashtun nationalism finds that Pashtunwali is a centuries-old primordial customary code of life and it is important in the context of nationalism as it strengthens the sentiments and feelings of closeness and affinity; central to the phenomenon of nationalism, among the Pashtuns. This paper also highlights two different aspects of Pashtun nationalism in Pakistan. In the formative phase of Pakistans independence, the stance of Pashtun nationalists was more inc

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6

Pelevin, Mikhail. "Pashtuns’ Tribal Islam: The Beginning of Written History." Iran and the Caucasus 25, no. 2 (2021): 115–33. http://dx.doi.org/10.1163/1573384x-20210203.

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The complicated process of the Pashtun tribes’ conversion to Islam is indirectly reflected in tribal genealogies, which bear traces of artificial Islamification. Recorded in the early 17th century, these genealogies are poorly consistent with apocryphal Hadiths and hagiographies intended to prove that Pashtuns had steadily adhered to Sunni Islam since the times of the Prophet Muḥammad. The politicised concept of the primordial adherence of Pashtuns to Islam was likely to have been released for wide circulation during the reign of the Lodī sultans in the late 15th century. By the mid-17th centu

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Dr. Naqeeb Ahmad Jan and Dr. Sadia Tahir. "An Account Of The Translation Of Rahman’s Poetry By Hamza Khan Shinwari." Dareecha-e-Tahqeeq 5, no. 2 (2024): 32–43. http://dx.doi.org/10.58760/dareecha-e-tahqeeq.v5i2.173.

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Rahman baba is the most popular and beloved poet of the Pashtuns. Saidu Baba, a religious Scholar and Sufi of Swat once said if “Pashtuns asked to pray on a book other than Quran they would undoubtedly go for Rahman Baba’s book.” Rahman touched heights of the art of poetry. The horizons of simplicity and artfulness were crossed by him and that’s why he became “The Poet of Pashtuns”, to be loved and admired by each and every Pashtun since then

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8

Pamir, Ehsanullah, Asadullah Waheedi, and Khalid Ahmad Habib. "Some Aspects of Pashtun Culture." Randwick International of Social Science Journal 4, no. 3 (2023): 743–48. http://dx.doi.org/10.47175/rissj.v4i3.710.

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Pashtun culture is a rich and diverse culture that has been shaped by centuries of history and tradition. Often referred to as Pashtunwali, this culture encompasses every aspect of daily life, from social norms and customs to religious practices and cuisine. As an ethnic group, the Pashtun people are primarily located in Afghanistan and Pakistan. They are known for their proud and distinctive culture that emphasizes loyalty, hospitality, and respect for the Pashtun code of conduct. A central aspect of Pashtun is the Pashtunwali, which is the traditional code of conduct of the Pashtun people. D

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9

Rasool, Syed, and Jehangir Khan. "Pashtun Images in Contemporary Pakistani Fiction in English." University of Chitral Journal of Linguistics and Literature 1, no. 1 (2018): 23–38. http://dx.doi.org/10.33195/uochjll/1/1/02/2017.

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Living in an area that has long been a battlefield where various world powers have often been at loggerheads, Pashtuns have frequently drawn the attention of several works of fiction. Yet literary scholars have largely ignored the importance of these works of fiction looking into the lives of Pashtuns. This paper proposes that from the times of the Cold War to those of the War on Terror, Pashtun identities have been clouded by the hegemonic discourses of the contesting global powers, leading to gaps and silences in their depiction in literature.This paper argues that the Pashtun images in cont

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10

Afridi, Anfal, Javeria Noor Sawal, Sara Shah Jehan, and Muhammad Bacha. "Tourism to terrorism: mapping the wounded landscape of the Swat valley in Pakistan." Liberal Arts and Social Sciences International Journal (LASSIJ) 8, no. 2 (2024): 17–35. http://dx.doi.org/10.47264/idea.lassij/8.2.2.

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Swat valley is an administrative district of Pakistan where Pashtuns live. Their ethnic and cultural heritage and Islamic values are mixed with the Pashtunwali, a traditional Pashtun code of conduct. The strong warrior history of Pashtuns made them vulnerable, and especially foreign terrorists tried to use this land for their interests. The Taliban insurgency in Swat started in 2007, due to which every sector of life was affected. Hence, Pakistan’s government, Pakistan's military, and different national and international NGOs put their utmost efforts until now to re-establish the lost peace at

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11

Muhammad, Tariq. "The Pashtun Tribal System and Issues of Security." Global Social Sciences Review 3, no. 1 (2018): 101–12. https://doi.org/10.5281/zenodo.4331644.

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Pashtun tribal system is a very unique phenomenon of the entire Pashtuns. Being a complete code of life for most of them. This code guides them in all walks of life. In terms of its genealogy, it is very close to Islam and is considered as code of life for them. The tribal structure of Pashtuns has changed a lot during the last 36 years in which the dominating role of Maliks and tribal elders have been excessively reduced giving place to that of mullah. Soviet intervention in Afghanistan followed by the U.S. intervention was a turning point in changing the entire tribal structure of Pashtuns.

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Muhammad, Tariq, Shoaib Malik Muhammad, and Khan Afridi Manzoor. "The Pashtun Tribal System and Issues of Security." GLOBAL SOCIAL SCIENCES REVIEW (GSSR) III, no. I (2018): 101–12. https://doi.org/10.31703/gssr.2018(III-I).07.

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Pashtun tribal system is a very unique phenomenon of the entire Pashtuns. Being a complete code of life for most of them. This code guides them in all walks of life. In terms of its genealogy, it is very close to Islam and is considered as code of life for them. The tribal structure of Pashtuns has changed a lot during the last 36 years in which the dominating role of Maliks and tribal elders have been excessively reduced giving place to that of mullah. Soviet intervention in Afghanistan followed by the U.S. intervention was a turning point in changing the entire tribal structure of Pashtuns.

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13

Rashid, Ahmad Rubina Waseem Shahid Afridi. "Pashtunistan: Aconstruction Of An Imaginary Entity." Multicultural Education 8, no. 6 (2022): 227. https://doi.org/10.5281/zenodo.6726483.

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<em>This article examines the dynamics of successive Afghan regimes' subjective interpretation of "Pashtunistan" by depicting the socioeconomic conditions of Pakistan's Pashtuns, which portrays their relative discrimination and deprivation. The article asserts that ethnopolitical elites engage in political adventurism due to the availability of opportunity and willingness. This paper aims to represent marginal interpretations of social, political, and economic discrimination of Pakistani Pashtuns as subjectively presented by the Afghan ethnopolitical elites, using a historica

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14

Belokrenitsky, Vyacheslav Y. "PASHTUNS AND PASHTUN TRIBES OF AFGHANISTAN AND PAKISTAN: THEIR QUANTITY AND SETTLEMENT." Journal of the Institute of Oriental Studies RAS, no. 1 (19) (2022): 12–24. http://dx.doi.org/10.31696/2618-7302-2022-1-12-24.

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Taliban Movement’s second coming to power in Afghanistan in the summer of 2021 revives interest in the Pashtuns, who make up most supporters and participants of the organization which is banned in Russia. However, this does not mean that there are no representatives of other ethnic groups among the ordinary participants of the movement and even its leaders. These facts are well reflected in a catch phrase “not all Pashtuns are Talibs, but almost all the Talibs are Pashtuns.” The problem of the Pashtuns, who have so far preserved a generally tribal structure, is complicated as they live not onl

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15

Ishfaq, Uroosa, Kashif Ashfaq, and Muhammad Haroon. "War on Terror and its Implications on Khyber Pakhtunkhwa." Global International Relations Review V, no. IV (2022): 13–20. http://dx.doi.org/10.31703/girr.2022(v-iv).02.

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Pakistan’s role as a front-line country for the US in the War on Terror has profound implications for its domestic politics and foreign policy. With a majority Pashtun population, KPK has been a target of the War on Terror because of its social setup, cultural restraints, and the faith of its population at the boundary with Afghanistan. The socio-cultural similarities and geographical proximity with Afghanistan have made it important for Al-Qaeda militants. The War on Terror in KPK had negative political, economic,and social repercussions for the area and as a result, created hatred in the Pas

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16

Ayub, Aamir, Yasir Shehzad, and Shakeel Ahmad. "Representation of Pashtuns in the Context of Terrorism: A Comparative Study of Bollywood and Lollywood Movies After 9/11." Journal of Asian Development Studies 13, no. 2 (2024): 1156–64. http://dx.doi.org/10.62345/jads.2024.13.2.91.

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This research paper aims to understand how the Pashtuns have been represented in relationship to terrorism in post-9/11 Bollywood and Lollywood movies. It focuses mainly on "Torbaaz" from Bollywood and "Waar" from Lollywood to define the nature of Pashtun characterization, the functioning of intelligence agencies, and the socio-political side of the represented narratives. In this research, the analytical approach developed in the author's previous works is applied to contemplate how these films represent or fail to represent Pashtun identity, taking into consideration the cultural, historical

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17

Wasai, Jawad Ullah, and Abida Bano. "Militancy and Pashtun Culture: Challenges and Developments in Pashtun Society in Khyber Pakhtunkhwa, Pakistan." Liberal Arts and Social Sciences International Journal (LASSIJ) 3, no. 2 (2020): 115–27. http://dx.doi.org/10.47264/idea.lassij/3.2.14.

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The invasion of Afghanistan by the former USSR in 1979 led to violent conflict in the country with severe implications for all neighbouring countries along with Pakistan. Within Pakistan, the most affected people are the Pashtuns bordering Afghanistan. The armed conflict, which started after the USSR invasion, continues to this day. Among other aspects, this conflict has severely affected the social and cultural values of Pashtun society. Due to the continued militancy and extremism in the region, the historical Pashtun social institutions and norms like Jirga, Melmastia (hospitality), and Bad

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18

Green, Nile. "Tribe, Diaspora, and Sainthood in Afghan History." Journal of Asian Studies 67, no. 1 (2008): 171–211. http://dx.doi.org/10.1017/s0021911808000065.

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Before the founding of the state of Afghanistan in the eighteenth century, the main centers of political and cultural gravity for the Pashtuns lay in India, where numerous Pashtuns migrated in pursuit of commerce and soldiery. Amid the cosmopolitan pressures of India and its alternative models of self-knowledge and affiliation, Pashtun elites elaborated a distinct idiom of “Afghan” identity. With the Afghans' absorption into the Mughal Empire, earlier patterns of accommodation to the Indian environment were overturned through the writing of history, whereby the Afghan past and present were car

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19

Aziz, Latafat, Rabia Ali, and Asim Muneeb Khan. "EPISTEME AND EXPERIENCES ABOUT PASHTUNWALI: THE STANDPOINT OF PASHTUN WOMEN OF KHYBER PAKHTUNKHWA, PAKISTAN." Pakistan Journal of Social Research 03, no. 03 (2021): 204–15. http://dx.doi.org/10.52567/pjsr.v3i3.242.

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Pashtun societies are well studied by international and national scholars of Pakistan and Afghanistan. The existing scholarship largely presents a male perspective while explaining the nature, structure, and interpretation of Pashtunwali in Pashtun society. A rigid and fundamentalist view of Pashtun society is usually portrayed such as tarborwali, revenge, honor killings, etc. Our research work was focused specifically on the pashtun females’ experiences and episteme of transmission patterns of Pashtunwali—Pashtuns cardinal code of conduct, among Pashtun women in Pakistan. This study was carri

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20

Khan, Surat. "The Interplay of Nationalism and Religion in Pashtun Society: An Analysis." Global Social Sciences Review IV, no. III (2019): 235–40. http://dx.doi.org/10.31703/gssr.2019(iv-iii).30.

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This paper discusses the role and interplay of nationalism and religion in the context of Pashtun society. Both nationalism and religion have been pivotal in shaping the international system and in guiding the mutual interactions of human beings and social groups. For the Pashtun society, both religion and nationalism simultaneously exist . Historically, the role and impact of both phenomena have been varied. However, as a result of Pakistans policy of strategic depth and the resultant Afghan Jihad in Afghanistan vis-à-vis the USSR, religious extremism and radicalization have increased specifi

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Surat, Khan. "The Interplay of Nationalism and Religion in Pashtun Society: An Analysis." Global Social Sciences Review 4, no. 3 (2020): 235–40. https://doi.org/10.5281/zenodo.4383833.

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This paper discusses the role and interplay of nationalism and religion in the context of Pashtun society. Both nationalism and religion have been pivotal in shaping the international system and in guiding the mutual interactions of human beings and social groups. For the Pashtun society, both religion and nationalism simultaneously exist . Historically, the role and impact of both phenomena have been varied. However, as a result of Pakistans policy of strategic depth and the resultant Afghan Jihad in Afghanistan vis-à-vis the USSR, religious extremism and radicalization have increased

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., Rahila, and Rao Nadeem Alam. "EXPLORING BADAL AS ZEEST-O-RIWAJ IN PUKHTUN CULTURE: A CASE STUDY OF FEMALES OF VILLAGE GALOCH, SWAT." Pakistan Journal of Social Research 03, no. 03 (2021): 520–34. http://dx.doi.org/10.52567/pjsr.v3i3.411.

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This paper deals with an often-discussed theme ‘Badal’ or revenge among Pashtuns. Albeit; this paper provides the insights into a gendered domain of ‘Badal’ that is the cultural and ritualistic aspect of reciprocity. There are multiple lenses that could be used to explore the ontology of this gendered ‘Badal’; including symbolic violence or the reciprocity through gift and exchange. This paper will explore these layers of epistemological meanings that are embedded in Pashtun Zeest-o-Riwaj or the Pashtun culture and rituals. Badal is what completes a Pashtun; making of Pashtun needs to be under

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23

Rabbi, Fazal, Muhammad Shakeel Ahmad, and Munib Ahmed. "War on Terror and Pak-Afghan Borderland." Global Regional Review VI, no. III (2021): 60–66. http://dx.doi.org/10.31703/grr.2021(vi-iii).07.

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The US-led war on terror against Osama bin Laden and the Al-Qaeda network has brought gigantic socio-political and economic impacts on the overall population of Pashtuns of FATA and KP. The US drone strikes largely targeted the Pashtuns population in the tribal belt of Pakistan while the Pakistani security forces particularly conducted various operations in the Pashtuns areas, being a partner/ally of the get praise. In the war, thousands of innocent civilians, including children and women of the Pashtuns population, have been killed, injured and millions remained displaced. Infrastructure, inc

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Rehman, Fasih Ur, Maham Nawaz, and Sana Saeed. "Transgressing Pashtun Boundaries: A Spatial Critique of the Pashtun Woman’s Position in Pashtunwali." Journal of Social Sciences Review 4, no. 4 (2024): 68–76. https://doi.org/10.54183/jssr.v4i4.431.

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Pashtunwali, an unwritten tribal code of conduct, has been shaping the lives of millions of Pashtuns, outlining the contours of their socio-cultural hierarchies. This study explores Pashtunwali's role in creating spatial hierarchies that place Pashtun women at the peripheries of Pashtun spaces, thus making Pashtunwali a patriarchal tool to exert and maintain spatial dominance of Pashtun patriarchy. Using theoretical underpinnings of spatial theory as propounded by Tim Cresswell, Edward Casey, and David Sibley, this study explores Pashtun women's spatial experiences of in-placeness, out-of-plac

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25

Inam Ullah, Dr. Waheed Ahmad Khan, and Dr. Terri Tomsky. "A Critique of Pashtuns’ Racial Profiling and Generalized Identity through Fatima Bhutto’s Shadow of The Crescent Moon." Social Science Review Archives 3, no. 1 (2025): 35–42. https://doi.org/10.70670/sra.v3i1.284.

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The identity of Pashtuns is generally associated with the stereotypes of violence, social and cultural inferiority and terrorism, especially in the wake of 9/11. This pattern of identity has been in vogue in media discourses as well as literary works. The present study, based on a critical analysis of Bhutto’s Shadow of the Crescent Moon (2013) analyses the link between terrorism and the identity of Pashtuns. The study shows that Bhutto’s depiction of Pashtuns runs counter to that of other writers especially Khaled Husseni’s The Kite Runner (2003) and Kamila Shamsie’s A God in Every Stone (201

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Khan, Rab Nawaz, and Abdul Waheed Qureshi. "The Politics of Voice in the Stereotypical Representation of the Pashtuns: A Critical Study of Khaled Hosseini’s Novels." Global Social Sciences Review III, no. II (2018): 385–99. http://dx.doi.org/10.31703/gssr.2018(iii-ii).22.

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The current study is an attempt to critically analyze the role and politics of voice in Khaled Hosseini's The Kite Runner and A Thousand Splendid Suns in terms of categorical and stereotypical representation of the Pashtuns. It is a critical discourse study (Norman Fairclough, 1989, 2018) of the selected data. Moreover, the data is viewed from the perspective of critical discourse studies. The novels under study are polyphonic in nature, and the characters belong to various Afghan ethnic backgrounds, like the Pashtuns, the Tajiks and the Hazaras. The study concludes that the novelist's choice

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Rab, Nawaz Khan. "The Politics of Voice in the Stereotypical Representation of the Pashtun: A Critical Study of Khaled Hosseini's Novels." Global Social Sciences Review 3, no. 2 (2018): 385–99. https://doi.org/10.5281/zenodo.4346645.

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The current study is an attempt to critically analyze the role and politics of voice in Khaled Hosseini's The Kite Runner and A Thousand Splendid Suns in terms of categorical and stereotypical representation of the Pashtuns. It is a critical discourse study (Norman Fairclough, 1989, 2018) of the selected data. Moreover, the data is viewed from the perspective of critical discourse studies. The novels under study are polyphonic in nature, and the characters belong to various Afghan ethnic backgrounds, like the Pashtuns, the Tajiks and the Hazaras. The study concludes that the novelist's

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Rab, Nawaz Khan, and Waheed Qureshi Abdul. "The Politics of Voice in the Stereotypical Representation of the Pashtun: A Critical Study of Khaled Hosseini's Novels." GLOBAL SOCIAL SCIENCES REVIEW (GSSR) III, no. II (2018): 385–99. https://doi.org/10.31703/gssr.2018(III-II).22.

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The current study is an attempt to critically analyze the role and politics of voice in Khaled Hosseini's The Kite Runner and A Thousand Splendid Suns in terms of categorical and stereotypical representation of the Pashtuns. It is a critical discourse study (Norman Fairclough, 1989, 2018) of the selected data. Moreover, the data is viewed from the perspective of critical discourse studies. The novels under study are polyphonic in nature, and the characters belong to various Afghan ethnic backgrounds, like the Pashtuns, the Tajiks and the Hazaras. The study concludes that the novelist's

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29

Ali, Salman, Atiqa Khalil, and Ummer Awais. "Pashtunwali: An Afghan Ethical Code and Cultural Identity in Lone Survivor by Marcus Luttrell." Global Regional Review IX, no. I (2024): 142–53. http://dx.doi.org/10.31703/grr.2024(ix-i).12.

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The Pashtuns and their identity have been misrepresentedover the past decades. These people are represented as ferocious, uncivilized, and anarchistic. Such falsification ruined the otherwise old set of principles of Pashtun people known as Pashtunwali. This study aims to discuss the ideas of Pashtunwali in Marcus Luttrell's Lone Survivor through the theory of cultural studies by Stuart Hall. Pashtunwali, otherwise called Pakhtunwali or the Pashtun code of conduct, is a conventional moral code and lifestyle followed by the Pashtun people for centuries. Marcus Luttrell experiences the working o

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30

Khan, Zafar. "Myths or Reality: Pashtun Indigenous Communities Resistance to State Authority in Colonial and Post-Colonial Era." Inverge Journal of Social Sciences 3, no. 3 (2024): 13–22. https://doi.org/10.63544/ijss.v3i3.85.

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Pashtun resistance to state authority has been interpreted in light of stereotypical colonial theories in colonial and post-colonial periods. Pashtuns were presented as marshals and wild people who resisted every kind of state authority in the colonial era. Perceptions about Pashtun’s resistance to state authority based on politically motivated stereotypes resonate in the British colonial regime. This study focuses on the stereotypes and myths associated with Pashtun's resistance to state authority in the colonial period and its effect on them in post-colonial periods. The British colonial reg

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31

Omarkhel, Hameedullah, Nargis Shahnawaz, and Nazya Patman Rasooli. "The Cultural Codes of Pashto in Khushal Khan’s Poetry." Integrated Journal for Research in Arts and Humanities 3, no. 2 (2023): 8–12. http://dx.doi.org/10.55544/ijrah.3.2.2.

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Khushal Khan Khattak is a prolific writer, poet, politician, and community leader of Pashtun nation. He, as a leader, understood the spirit and soul of the Pashtuns at that time. So, his poems have all the cultural codes of the Pashtun nation. For example: Challenge, honor, masculinity, hospitality, shame, modesty, honesty, unity and love. A few hundred years ago, the cultural codes, which described in his poems, are almost still present in the Pashtun community. The main reason being the backwardness of the Pashtun nation and their society, is because the cultural codes change as societ

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32

Dobaev, Igor. "INTERNAL POLITICAL AND ETHNO-CONFESSIONAL SITUATION IN AFGHANISTAN ON THE EVE OF THE ENTRY OF SOVIET TROOPS (12.27.1979)." Russia and the moslem world, no. 1 (2022): 5–19. http://dx.doi.org/10.31249/rmw/2022.01.01.

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The article examines the internal political and ethno-confessional situation in Afghanistan on the eve of the entry of Soviet troops into this country on December 27, 1979. The dominant influence on the intra-Afghan processes of ethnicity, first of all, the Pashtun factor. This factor is based on traditional genus tribal relations, historically developed among the Pashtuns, who are the state-forming people of Afghanistan. Ignoring ethnic features of Afghan Muslims, especially the synthesis of the Pashtun nationalism, their customary law (Pashtunwalai) and traditional forms existence of Islam b

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Jehad Ali, Muhammad Israr, Zafar Khan, and Yousaf Ali. "A Cultural Responses to Entrepreneurial Activities in Pashtun Society of Pakistan." International Journal of Social Science & Entrepreneurship 3, no. 1 (2023): 363–79. http://dx.doi.org/10.58661/ijsse.v3i1.116.

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Entrepreneurship is playing a vital role in national socioeconomic development. Entrepreneurial endeavors are significantly influenced by culture. In this study, the cultural barriers to entrepreneurship in Pashtun tribal society are examined. The tribal society of the Pashtuns was used as a case study. To carry out this study, a qualitative research paradigm was employed. In-depth interviews were conducted with those involved in business activities. Respondents to the study were selected through a purposive sampling technique. The thematic analysis method was employed to investigate the socia

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Pelevin, Mikhail. "A Note on Qandahar Pashtuns: An Early Eighteenth-Century Pashto Source and Its Literary Context." Afghanistan 6, no. 2 (2023): 178–207. http://dx.doi.org/10.3366/afg.2023.0113.

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The article offers a discussion of a little-known Pashto document from 1712 containing presumably the earliest report on the Ghilzay revolt of 1709 in Qandahar and a few additional notes on relations between the Abdālī chieftains and the regional Safavid authorities. The text has been preserved in the Tārīkh-i muraṣṣaʿ (The Ornamented History) by Afżal Khān Khaṫak (d. c. 1740/41). The content, stylistic peculiarities, and underlying tribalist ideologies of the document are examined with an overview of sporadic remarks about Qandahar Pashtuns in the writings of Khushḥāl Khān Khaṫak (d. 1689). T

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Ullah, Dr Inam, Muhammad Yaseen, and Muhammad Shakeel Khan. "Exploring the Complex Portrayal of Pashtuns’ Identity in Kamila Shamsie’s A God in Every Stone." Research Journal for Social Affairs 3, no. 5 (2025): 47–55. https://doi.org/10.71317/rjsa.003.05.0299.

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The identity of Pashtuns and their representation has been a subject of considerable debate, especially in the wake of 9/11. Various versions of their identity have been propagated during different phases of history. The majority of which portrays them as violent, lawless, uncivilized, warmongers, and reluctant to gender equality. The present study critically examines such stereotypical identity and representations of Pashtuns in Kamila Shamsie’s A God in Every Stone (2014). The study is qualitative in nature and based on Shamsie (2014). The analysis is conducted under the theoretical frame of

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Shah, Kriti M. "The Pashtuns, the Taliban, and America’s Longest War." Asian Survey 57, no. 6 (2017): 981–1007. http://dx.doi.org/10.1525/as.2017.57.6.981.

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As the United States’ war in Afghanistan enters its 16th year, the Taliban insurgency shows no signs of waning; therefore it is worth deliberating aspects of the movement that have been ignored or forgotten by the West. Pashtuns, many of whom are loyal Taliban members, are an integral part of the instability that has wracked Afghanistan for generations. This paper seeks to understand the Pashtuns in Afghanistan and Pakistan, exploring their role in any resolution to the war.

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Khan, Asmatullah. "Factors Driving the Choice of Education in Pashtun-dominated Areas of Baluchistan: a research essay." Journal of Law, Social Justice and Global Development, no. 27 (November 8, 2024): 42–64. https://doi.org/10.31273/lgd.2023.27.1796.

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This study is a synthesis of existing research knowledge and of empirical research in the geographic areas of the Islamic Republic of Pakistan in which ethnic Pashtuns are a majority. The subject is the how fundamental principles, beliefs and cultural commitments motivate and shape decision-making in education for parents of pre-tertiary young people. Parental choice may seem limited and obvious, but it is subject to a matrix of factors. Access to the rural areas of Pakistan requires navigation, as does understanding the cultural depth of ethnic Pashtuns. Researched and written by a resident o

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Ahmed, Raja Qaiser, Mohammad Ishaq, and Muhammad Shoaib. "The changing political trends in erstwhile FATA: a study of the last three elections." International Area Studies Review 24, no. 4 (2021): 335–48. http://dx.doi.org/10.1177/22338659211013652.

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This study investigates the changing political trends in erstwhile Federally Administered Tribal Areas of Pakistan. Analysis of the last three elections (2008, 2013, 2018) shows a substantial change in the region. The tribal structure, local traditions, power arrangement and electoral practices have changed significantly over a decade. The extension of the Political Parties Order to the region and its merger with Khyber Pakhtunkhwa stimulated political activities in the area that increased the political awareness of tribal people. The results of the 2013 and 2018 elections highlight the change

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Dr. Farzana Gul Taj and Dr. Syed Waqar Ali Shah. "The Pashtunistan Conundrum: Historical Analysis of Territorial Claims and Global Interests." GUMAN 7, no. 1 (2024): 70–82. https://doi.org/10.63075/guman.v7i1.784.

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The Pashtunistan issue had historical significance for Pakistan, particularly regarding its relations with Afghanistan and its internal dynamics, especially in the northwestern regions of Pakistan. The regional as well as, international forces made use of this controversy in the best possible manner for the promotion of their objectives. India, America and Soviet Union got involved in the issue to safeguard their stakes in the region. The traditional rivalry between India and Pakistan had its distinct worth and expression on the issue. Patronage and support of Pashtun Nationalist movements lef

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Khan, Abrar, and Salman Khan. "In the Fire of Local community Conflicts: The Role of Religious Leaders in Conflict Resolution, Examples from Pashtun Culture Khyber Pakhtunkhwa, Pakistan." Journal of Advances in Humanities Research 1, no. 2 (2022): 17–31. http://dx.doi.org/10.56868/jadhur.v1i2.23.

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Religious leaders are considered respected members of the community and they could bring an end to fighting because of their honesty and soft power resources. In this context, the present study deals with the role of religious leaders in conflict resolution. A sample size of 361 respondents was selected in the district Dir Lower Tahsil Maidan through Random Sampling Technique. Chi-square X2 statistics were used to determine the association between independent and dependent variables. Most respondents (52.1%) stated that religious leaders in Pashtun cultures symbolize peace. Similarly, more tha

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Pramanik, Sofior Rahman. "The Problem of Ethnicity in Khaled Hosseini's The Kite Runner." SMART MOVES JOURNAL IJELLH 8, no. 9 (2020): 151–57. http://dx.doi.org/10.24113/ijellh.v8i9.10777.

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Ethnicity is a worldwide matter and is based on a cluster of personality originated from some ancestry and shares some common traits like language, culture, religion, rite and rituals of the society. Belonging to the same inherited status every member of the ethnic group share same dress -style and have similar physical appearance. "Ethnicity refers to a group of people who are of the same origin, history, values , attitude and behavior[1].In every nation throughout the world, there are some ethnic group. Afghanistan is such a country where there is a large number of ethnic group like - Pashtu

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Vishwa Bhushan. "Ethnic Dehumanization in Khaled Hosseini’s The Kite Runner." Creative Launcher 7, no. 6 (2022): 84–92. http://dx.doi.org/10.53032/tcl.2022.7.6.09.

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Ethnic dehumanization occurs when an ethnic group thinks that the other ethnic group is not equal to it and can be treated as less than human. The debut novel of Khaled Hosseini’s The Kite Runner manifests intangible situation between the Pashtuns and Hazaras who are two different ethnic groups in Afghanistan. The purpose of my paper is to deal with the concept of dehumanization, the reason for dehumanizing ethnicity and to analyses the effect of dehumanization depicted in Hosseini’s The Kite Runner. Theories of sociological and psychological approaches are used in this paper. Apart from Shia

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Schuster, Liza, and Riaz Muhammed Khan Shinwari. "Migration in Afghan women's poetry." Soundings 76, no. 76 (2020): 111–23. http://dx.doi.org/10.3898/soun.76.08.2020.

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This article reproduces examples of Afghan Landays and offers a commentary on their meanings. Landays are pithy, powerful two-line poems that speak of love, honour, war and separation. They are part of a long oral tradition in Pashtun culture, and are often composed by women. The largest group of Landays are written by women left behind in Afghanistan, and they include references to all stages of the migration experience, from departure, through the period of absence, to return. Landays have continued to circulate among Afghan Pashtuns for decades, and the emotions voiced have remained largely

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Schuster, Liza, and Riaz Muhammed Khan Shinwari. "Migration in Afghan women's poetry." Soundings 76, no. 76 (2020): 111–23. http://dx.doi.org/10.3898/soun.76.08.2020.

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This article reproduces examples of Afghan Landays and offers a commentary on their meanings. Landays are pithy, powerful two-line poems that speak of love, honour, war and separation. They are part of a long oral tradition in Pashtun culture, and are often composed by women. The largest group of Landays are written by women left behind in Afghanistan, and they include references to all stages of the migration experience, from departure, through the period of absence, to return. Landays have continued to circulate among Afghan Pashtuns for decades, and the emotions voiced have remained largely

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Ahady, Anwar-ul-Haq. "The Decline of the Pashtuns in Afghanistan." Asian Survey 35, no. 7 (1995): 621–34. http://dx.doi.org/10.2307/2645419.

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Ahady, Anwar-ul-Haq. "The Decline of the Pashtuns in Afghanistan." Asian Survey 35, no. 7 (1995): 621–34. http://dx.doi.org/10.1525/as.1995.35.7.01p0035w.

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Rubiyanto, Yohanes Eko, and Restu Arini. "Social Class Conflict Presented In “The Kite Runner” Novel Based On Marxism Theory." JELE (Journal of English Language and Education) 2, no. 2 (2016): 125. http://dx.doi.org/10.26486/jele.v2i2.228.

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The writer conducts the research related to class conflict which is presented in Khaled Hosseini’s “The Kite Runner” novel. This qualitative research is written to analyze the conflicts that happen in Afghan society which is mainly caused by difference of social class. The research is conducted by using library research. The method used in this research is descriptive qualitative method as the data are described in the form of sentences. The steps of collecting the data in this research are reading both the novel and the supporting theories related, analyzing, organizing and displaying the dat

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Nawaz, Dr Shah. "Social Reforms and Political Activism Unpacking the Dual Role of Khudai Khidmatgar Movement." CARC Research in Social Sciences 3, no. 3 (2024): 356–64. http://dx.doi.org/10.58329/criss.v3i3.156.

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This article examines the Khudai Khidmatgar Movement, led by Khan Abdul Ghaffar Khan popularly known as Fakhr-i-Afghan Bacha khan, which played a pivotal role in social reform and political activism in colonial India. Founded in 1929, the movement adopted non-violent resistance to British rule while also addressing deep-rooted social issues within Pashtun society, such as factionalism, illiteracy, poverty, social and gender discrimination and blood feuds. Implying indegounious values, knowledge and tools, Ghaffar Khan promoted education, unity, and peaceful coexistence among his people, challe

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Ula, Fadhila Maghfirotul, and Zuhrul Anam. "Unmasking The Failure of Multiculturalism in The Kite Runner by Khaled Hosseini." English Education and Literature Journal (E-Jou) 4, no. 02 (2024): 129–40. http://dx.doi.org/10.53863/ejou.v4i02.1144.

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This research investigates the issue of multiculturalism in Khaled Hosseini's novel The Kite Runner (2003). The novel narrates the friendship, betrayal, and redemption between two boys (Amir, who is from the Pashtun tribe, and Hassan, who is from the Hazara tribe) in Afghanistan, separated by social backgrounds and traumatic incidents. This research applies the Hybridity theory proposed by Homi K. Bhabha (1994), an Indian literary theorist and professor recognized for his contributions to postcolonial studies. A qualitative method is preferred as textual analysis heavily permeates the research

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Mohammadi, Noria. "INSTITUTIONAL RACISM IN SULTANZADAH'S NOVEL 'SHAM-E AKHIR-E AFGHANI' (2021)." Leksema: Jurnal Bahasa dan Sastra 9, no. 1 (2024): 11–19. http://dx.doi.org/10.22515/ljbs.v9i1.7884.

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This research addresses institutional racism in Afghanistan, focusing on Mohammad Asif Sultanzadah's novel entitled Sham-e Akhir-e Afghani (2021). Utilizing the theoretical framework of institutional racism from Carmichael and Hamilton (1967), this study employs a qualitative approach with textual analysis as the primary tool. In the novel, Sultanzadah’s narrative highlights institutional racism perpetrated by extremist Pashtuns (Taliban) and Afghan government against Hazaras. Findings indicate that racism persists in Afghan society, with Hazaras that differ in ethnicity, religion, and culture

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