PkRevolution
Chief Minister (5k+ posts)
This is Afghanistan - Theft cars from Pakistan :13:
pathan zinda baad
- Thread starter ansarppu
- Start date
This is Afghanistan - Theft cars from Pakistan :13:
IMKKK
Minister (2k+ posts)
Paa jee nikaal tau lain ge lekin kia waqt ki bhi koyee qeemat hoti hai ke nahin????????
Naswar - Snuff Tobacco Of Pashtuns
[12:22 AM | 0 comments ]
[12:22 AM | 0 comments ]
Whether we like it or not the tobacco known as “naswar” is associated with Pashtuns. Naswar is primarily used in Central Asia, Iran, Afghanistan, Pakistan, Tajikistan, Sweden and India. In Pakistan though it is is predominantly used by members of the Pashtun ethnic group. Some of the many varieties of naswar are produced in different parts of the Khyber-Pakhtunkwa Province of Pakistan and the city of Bannu is especially famous for producing the best naswar.
Naswar is held in the mouth for 10 to 15 minutes. If it is chewed it produces a bad taste in the mouth. Usually, the consumption varies but mostly people take it on an hourly basis as it is highly addictive. Nowadays most of the educated Pashtuns are against the use of this product because of it’s detrimental health effects.
An assortment of naswar.
A worker crushing dried Tobacco for converting it to Naswar. Naswar or dried Tobacco is used mostly by Pashtuns but it is also popular among many others. Naswar could be found in two colors i.e green or Black, and the use of Naswar is by placing a small portion like a small tablet inside the mouth and then extracting the juice out of it without bringing down the material of naswar to the stomach, and after few minutes the Naswar is then thrown out
Naswar waiting to be sold in Karachi
Naswar is held in the mouth for 10 to 15 minutes. If it is chewed it produces a bad taste in the mouth. Usually, the consumption varies but mostly people take it on an hourly basis as it is highly addictive. Nowadays most of the educated Pashtuns are against the use of this product because of it’s detrimental health effects.
An assortment of naswar.
A worker crushing dried Tobacco for converting it to Naswar. Naswar or dried Tobacco is used mostly by Pashtuns but it is also popular among many others. Naswar could be found in two colors i.e green or Black, and the use of Naswar is by placing a small portion like a small tablet inside the mouth and then extracting the juice out of it without bringing down the material of naswar to the stomach, and after few minutes the Naswar is then thrown out
Naswar waiting to be sold in Karachi
Wulvar - The Pashtun Custom ( Bride Price )
[9:48 AM | 0 comments ]
Wulwar is an ancient Pashtoon custom of paying an amount, in cash or kind, paid or agreed to be paid, to the parent or guardian of a woman by any person in consideration of marriage of such woman with that man. It is indeed price of the bride paid by the groom or his family to the parents of woman upon the marriage of their daughter to the groom. The custom of wulwar is opposite to dowry, which is paid to the groom by the bride’s family to help establish a new household.
The wulwar has some specific Pashtoon peculiarities, but as a custom of bride price it has existed in the ancient civilizations of Egyptians, Mesopotamians, Hebrews, Aztecs and Incas (“Siwan”). According to Islamic law a marriage cannot be declared valid without contracting bride price, known as Mahr. The custom of paying bride price to the woman’s father has been mentioned as an established custom in the Code of Hammurabi, the Hebrew Bible and Talmud (central text of Judaism pertaining to law, ethics, customs and history) (“Full”). In ancient China and India bride price was negotiated for validity of marriage and such transfers continue to be practiced in rural areas in these countries. As of now bride prices are most prevalent in Africa, particularly in sub-Saharan countries, where such payments are made in 90 percent marriages (“Siwan”).
Historically the pashtoons were sheep and goat-herding pastoralists who migrated annually from winter pastures to the summer highland pastures, who were exclusively involved in pastoral economy for their livelihoods. Contrary to the common perception of woman as powerless and subjugated individuals in typical patriarchal tribal social structure, women made important contributions to economic and social decision-making in nomadic pastoralist society. Shepherding and marketing was carried out by men and adolescent boys, while dairy and wool production activities were the responsibilities of the women and adolescent girls. The management of economic resources provided those women with sources of power, which was not available to women in sedentary communities. Hence, woman’s skills as a pastoralist producer and manager made her an attractive wife and daughter-in-law. Therefore, looked at from an anthropological perspective, wulwar or bride price could be explained in monetary terms, as compensation made in exchange for bride’s family loss of her labour within the family.
In Pashtoon society the price of wulwar varies across families in accordance with their social and economic status. The price is lower when marriage takes place within the family or clan but it could be considerably larger if the bride is married to a distant relative or outside the family and clan. Similarly a virgin’s price is considerably higher than a divorced / raped woman. As mentioned in Deuteronomy 22: 28-29, we learn that a man who rapes an unbetrothed virgin must pay 50 shekels to her father and marry her (“Women”).
The wulwar is a contested issue. It has both negative and positive connotations. From a gender rights perspective, it is a human rights violation and is quite often considered as a social evil because of the moral implications of selling a woman. Moreover, in most cases marriages are delayed for longer periods on account of difficulties faced by the groom in raising / defraying Wulwar price. On the positive side, wulver at times acts as disincentive to the husband to either divorce his wife or remarry, because he would need certain amount to bale to pay for second wife. This probably also explains the norm of monogamy and occurrence of very low divorces in typical Pashtoon tribal society.
Literature review reveals that there is a decline in bride price payment across the developing countries and it may eventually disappear altogether (“Siwan”). Although legislation was done in number of countries to prohibit this practice, but such measure did not prove successful. It is argued that the advent of industrialization and the resultant process of urbanization and modernization in Europe caused the disappearance of marriage payments in nineteenth century. The modernization process acted as a catalyst of change. It transformed the traditional hierarchical society based on inherited status into a more individualistic society based on achievement and with it led to the disappearance of marriage payments.
The custom of wulwar is dying out in Pashtoon society. Its cultural acceptability is fast waning. It is almost non-existent in urban middle-class educated families. Here too, it was not the law such as the Balochistan Prohibition of Wulver Act 1964 that led to the demise of wulver. But it is the socio-economic change, as a result of urbanization and modernization, and positive role played by civil society and public opinion leaders that is fast rendering wulwar unacceptable.
About The Author: Hassan Yar Bareach is a current student of Anthropology/Sociology at lums. His areas of interest includes religion, developmental studies and South Asian culture
[9:48 AM | 0 comments ]
The wulwar has some specific Pashtoon peculiarities, but as a custom of bride price it has existed in the ancient civilizations of Egyptians, Mesopotamians, Hebrews, Aztecs and Incas (“Siwan”). According to Islamic law a marriage cannot be declared valid without contracting bride price, known as Mahr. The custom of paying bride price to the woman’s father has been mentioned as an established custom in the Code of Hammurabi, the Hebrew Bible and Talmud (central text of Judaism pertaining to law, ethics, customs and history) (“Full”). In ancient China and India bride price was negotiated for validity of marriage and such transfers continue to be practiced in rural areas in these countries. As of now bride prices are most prevalent in Africa, particularly in sub-Saharan countries, where such payments are made in 90 percent marriages (“Siwan”).
Historically the pashtoons were sheep and goat-herding pastoralists who migrated annually from winter pastures to the summer highland pastures, who were exclusively involved in pastoral economy for their livelihoods. Contrary to the common perception of woman as powerless and subjugated individuals in typical patriarchal tribal social structure, women made important contributions to economic and social decision-making in nomadic pastoralist society. Shepherding and marketing was carried out by men and adolescent boys, while dairy and wool production activities were the responsibilities of the women and adolescent girls. The management of economic resources provided those women with sources of power, which was not available to women in sedentary communities. Hence, woman’s skills as a pastoralist producer and manager made her an attractive wife and daughter-in-law. Therefore, looked at from an anthropological perspective, wulwar or bride price could be explained in monetary terms, as compensation made in exchange for bride’s family loss of her labour within the family.
In Pashtoon society the price of wulwar varies across families in accordance with their social and economic status. The price is lower when marriage takes place within the family or clan but it could be considerably larger if the bride is married to a distant relative or outside the family and clan. Similarly a virgin’s price is considerably higher than a divorced / raped woman. As mentioned in Deuteronomy 22: 28-29, we learn that a man who rapes an unbetrothed virgin must pay 50 shekels to her father and marry her (“Women”).
The wulwar is a contested issue. It has both negative and positive connotations. From a gender rights perspective, it is a human rights violation and is quite often considered as a social evil because of the moral implications of selling a woman. Moreover, in most cases marriages are delayed for longer periods on account of difficulties faced by the groom in raising / defraying Wulwar price. On the positive side, wulver at times acts as disincentive to the husband to either divorce his wife or remarry, because he would need certain amount to bale to pay for second wife. This probably also explains the norm of monogamy and occurrence of very low divorces in typical Pashtoon tribal society.
Literature review reveals that there is a decline in bride price payment across the developing countries and it may eventually disappear altogether (“Siwan”). Although legislation was done in number of countries to prohibit this practice, but such measure did not prove successful. It is argued that the advent of industrialization and the resultant process of urbanization and modernization in Europe caused the disappearance of marriage payments in nineteenth century. The modernization process acted as a catalyst of change. It transformed the traditional hierarchical society based on inherited status into a more individualistic society based on achievement and with it led to the disappearance of marriage payments.
The custom of wulwar is dying out in Pashtoon society. Its cultural acceptability is fast waning. It is almost non-existent in urban middle-class educated families. Here too, it was not the law such as the Balochistan Prohibition of Wulver Act 1964 that led to the demise of wulver. But it is the socio-economic change, as a result of urbanization and modernization, and positive role played by civil society and public opinion leaders that is fast rendering wulwar unacceptable.
Origin of Pashtuns - The Link To Israel
[6:24 AM | 0 comments ]
[6:24 AM | 0 comments ]
The Origin of the largest segmentary lineage group in the world is still a mystery to many. There are many conflicting theories, some contemporary, some ancient, about the origins of the Pashtun people, both among historians and the Pashtun themselves. But the one suggesting Pashtuns as descendants of the ten lost tribes of Jews has the most compelling case.
The Theory of Pashtun descent from Israelites is traced to Maghzan-e-Afghani who compiled a history for Khan-e-Jehan Lodhi in the reign of Mughal Emperor Jehangir in the 16th century AD. This reference is in line with the commonly held view by Pashtuns that when the twelve tribes of Israel were dispersed (Israel and Judah, Lost Ten Tribes), the tribe of Joseph among other Hebrew tribes settled in the region. However, Some sources state that the Maghzan-e-Afghani, from an oral tradition, may be a myth which grew out of a political and cultural struggle between Pashtuns and the Mughals.
There are an estimated 40 million Pashtuns around the world including more than 14 million in Afghanistan and 28 million in Pakistan, mainly in the North West Frontier Province and Tribal areas but also with a strong presence in Karachi. Many have grown up with stories of their people being "Children of Israel". According to legend, they are descended from the Ephraim tribe which was driven out of Israel by the Assyrian invasion in around 700BC. Evidence of ancient Jewish settlement has been found in Herat, close to Afghanistan's border with Iran, where a graveyard contains tombs inscribed in Hebrew. The Afghan capital Kabul also has a centuries-old synagogue which has long been abandoned
Their tribal groupings have similar names, including Yusufzai, which means sons of Joseph; and Afridi, thought by some to come from Ephraim. Some customs and practices are said to be similar to Jewish traditions: lighting candles on the sabbath, refraining from eating certain foods, using a canopy during a wedding ceremony and some similarities in garments
Proponents of this theory believe that Pashtuns of Afghanistan and Pakistan converted to Islam in 7th AD, when their leader Qais Abdul Rasheed met Prophet (PBUH) in Saudi Arabia. Abaseen Yousafzai, the head of Pashtu department of Islamia College Peshawar said that, “The Prophet Mohammed addressed Qais and his tribesmen and said that you belong to Malik Talut’s race. Thereafter he called him Malik (King),". He further added that Qais was born in the Ghor province of modern-day Afghanistan. Upon hearing of the advent of Islam, his tribe sent him to Medina in Saudi Arabia, where he became a Muslim
Now a genetic study to investigate a connection between the lost tribes of Israel and the Pashtuns of Afghanistan and northern Pakistan will be funded by Israel, according to a report in The Observer.An Indian researcher based at the National Institute of Immuno-haemotology in Mumbai will now spend time at a leading Israeli institute, Technion to study the findings of her research. Shahnaz Ali collected the blood-samples from members of the Pashtun Afridi tribe living near Lucknow, India. Previous research in a similar area failed to determine a link either way.
Still the origins of Pashtuns is not clear and this theory has been a matter of curiosity since long ago, but its hoped that a scientific analysis will provide us with some answers about the Israelite origin of Pashtuns.
The Theory of Pashtun descent from Israelites is traced to Maghzan-e-Afghani who compiled a history for Khan-e-Jehan Lodhi in the reign of Mughal Emperor Jehangir in the 16th century AD. This reference is in line with the commonly held view by Pashtuns that when the twelve tribes of Israel were dispersed (Israel and Judah, Lost Ten Tribes), the tribe of Joseph among other Hebrew tribes settled in the region. However, Some sources state that the Maghzan-e-Afghani, from an oral tradition, may be a myth which grew out of a political and cultural struggle between Pashtuns and the Mughals.
There are an estimated 40 million Pashtuns around the world including more than 14 million in Afghanistan and 28 million in Pakistan, mainly in the North West Frontier Province and Tribal areas but also with a strong presence in Karachi. Many have grown up with stories of their people being "Children of Israel". According to legend, they are descended from the Ephraim tribe which was driven out of Israel by the Assyrian invasion in around 700BC. Evidence of ancient Jewish settlement has been found in Herat, close to Afghanistan's border with Iran, where a graveyard contains tombs inscribed in Hebrew. The Afghan capital Kabul also has a centuries-old synagogue which has long been abandoned
Their tribal groupings have similar names, including Yusufzai, which means sons of Joseph; and Afridi, thought by some to come from Ephraim. Some customs and practices are said to be similar to Jewish traditions: lighting candles on the sabbath, refraining from eating certain foods, using a canopy during a wedding ceremony and some similarities in garments
Proponents of this theory believe that Pashtuns of Afghanistan and Pakistan converted to Islam in 7th AD, when their leader Qais Abdul Rasheed met Prophet (PBUH) in Saudi Arabia. Abaseen Yousafzai, the head of Pashtu department of Islamia College Peshawar said that, “The Prophet Mohammed addressed Qais and his tribesmen and said that you belong to Malik Talut’s race. Thereafter he called him Malik (King),". He further added that Qais was born in the Ghor province of modern-day Afghanistan. Upon hearing of the advent of Islam, his tribe sent him to Medina in Saudi Arabia, where he became a Muslim
Now a genetic study to investigate a connection between the lost tribes of Israel and the Pashtuns of Afghanistan and northern Pakistan will be funded by Israel, according to a report in The Observer.An Indian researcher based at the National Institute of Immuno-haemotology in Mumbai will now spend time at a leading Israeli institute, Technion to study the findings of her research. Shahnaz Ali collected the blood-samples from members of the Pashtun Afridi tribe living near Lucknow, India. Previous research in a similar area failed to determine a link either way.
Still the origins of Pashtuns is not clear and this theory has been a matter of curiosity since long ago, but its hoped that a scientific analysis will provide us with some answers about the Israelite origin of Pashtuns.
Ghani Khan about Leader!
[9:04 AM | 0 comments ]
Take a crow’s beak,
[9:04 AM | 0 comments ]
Here is an excellent poem by Ghani Khan about political leaders... You can find the translation below.
Translation
Take a crow’s beak,
A snake’s tongue,
A chicken’s brain,
And the heart of a rambler,
A dog’s throat
That barks well,
A mule’s stubbornness,
And deck it pride,
Mud from the village,
And the city’s dunghill;
And then befriend
A blind potter,
Who will prepare
A new leader for you.
Morey (Mother) - A Tribute to Mother by the Legendary Ghani Khan
[7:34 AM | 0 comments ]
[7:34 AM | 0 comments ]
Morey (Mother) is one of the most beautiful poem written by Ghani Khan,one of the greatest Pashto poet and philosopher of 20th century. Ghani Khan's mother died of illness when he was only six years old. This poem shows how much "Morey" meant for him. Sardar Ali Takkar, the famous pashto singer has sung this song, and listening it in his beautiful voice brings tears to your eyes.....
TRANSLATION
TRANSLATION
Morey (Mother)
Though you are buried and hidden in dust
I still remember your black beautiful eyes
Mother, I havn't forgotten your arms
Around me in my pain
The stories you used to tell me, I recall them every evening
Of ******, Haramooni and Bahram
Your beatings were sweeter than the love of others
Your harsh words were better than the prayers of others
When I'd do something bad
And Baba (father) would lose his temper
You'd be my only friend
And my tears would make you cry as well
Mother, I remember that small swing
Which you used to swing for me
With each swing, your songs and your smiles
Would make my heart as light as the air
Though you are buried and hidden in dust
Though you are buried and hidden in dust
Or when you'd be angry with me
And would make me cry a lot
Mother, I remember all the Eids
When you'd wear jewellery on your beautiful face
You'd fight with me and would make me clean and beautiful
And I'd make myself dirty in the mud
You'd beat me for that and would then kiss me with love
With smiles you'd tolerate my harsh words
I do still remember the smile on your lips
I still remember my running to the festivals
And afterwards when I'd come home tired in the evening
In your lap, and with your 'Allahu' (lullaby) I'd sleep
Though you are buried and hidden in dust
Mother, I still remember one dark night
When my body was hot like fire
My head was full with the noises of airplanes
And my ears went deaf to sound
O my everything, my mother, you'd say 'Qurbaan'
You had cure for each of my 'ah' (cry)
Mother, I also remember another day
When our home was full of cries
Your otherwise warm hands had turned cold
Your otherwise pink beautiful cheeks had turned colorless white
With a smile on your face, you were deep asleep and were not waking up
I was crying but you were not waking up
I said "Mother, mother", but you didn't reply "Qurbaan" to me
But you were lying there like a flower in the autumn
I was crying and you were sleeping with a smile on your face
I was crying and you were not asking me why?
Though you are buried and hidden in dust
I still remember your beautiful black eyes
(Ghani Khan)
Though you are buried and hidden in dust
I still remember your black beautiful eyes
Mother, I havn't forgotten your arms
Around me in my pain
The stories you used to tell me, I recall them every evening
Of ******, Haramooni and Bahram
Your beatings were sweeter than the love of others
Your harsh words were better than the prayers of others
When I'd do something bad
And Baba (father) would lose his temper
You'd be my only friend
And my tears would make you cry as well
Mother, I remember that small swing
Which you used to swing for me
With each swing, your songs and your smiles
Would make my heart as light as the air
Though you are buried and hidden in dust
Though you are buried and hidden in dust
Or when you'd be angry with me
And would make me cry a lot
Mother, I remember all the Eids
When you'd wear jewellery on your beautiful face
You'd fight with me and would make me clean and beautiful
And I'd make myself dirty in the mud
You'd beat me for that and would then kiss me with love
With smiles you'd tolerate my harsh words
I do still remember the smile on your lips
I still remember my running to the festivals
And afterwards when I'd come home tired in the evening
In your lap, and with your 'Allahu' (lullaby) I'd sleep
Though you are buried and hidden in dust
Mother, I still remember one dark night
When my body was hot like fire
My head was full with the noises of airplanes
And my ears went deaf to sound
O my everything, my mother, you'd say 'Qurbaan'
You had cure for each of my 'ah' (cry)
Mother, I also remember another day
When our home was full of cries
Your otherwise warm hands had turned cold
Your otherwise pink beautiful cheeks had turned colorless white
With a smile on your face, you were deep asleep and were not waking up
I was crying but you were not waking up
I said "Mother, mother", but you didn't reply "Qurbaan" to me
But you were lying there like a flower in the autumn
I was crying and you were sleeping with a smile on your face
I was crying and you were not asking me why?
Though you are buried and hidden in dust
I still remember your beautiful black eyes
(Ghani Khan)
The Prison Dream By Ghani Khan
[7:42 AM | 0 comments ]
[7:42 AM | 0 comments ]
I dream, and seek for it some answer from the world.
I lie and rest my head on the beloved’s lap;
I see myself rising like a falcon to the air;
Alighting on the roof of Mehmoud I become eyes of Ayaz.
I rise from the quiet heart like a tender love song,
Bartering for houris the age of courtesans.
I dream I am sitting on the cool bank of Jindai –
My beloved amongst maidens stands out as a candle;
Her red lips smile and tell me to weep on,
‘Drink your lifeblood, for it is a joyous wine.’
I dream, and seek for it some answer from the world
I dream of an evening at a garden full of flowers –
Red eyes of the cupbearer with wine in ruddy hands;
Fingers on a sitar in elation like Khayyam’s,
Gently turning over it the sweet fable of love.
I dream, and seek for it some answer from the world
I dream that the white moon is rising with a smile;
My sweetheart is shy and slowly reaches me –
Wine comes to the lips, demise to the mouth,
And measure for measure she gives me red lan.
I dream, and seek for it some answer from the world.
I dream that I set out shrouded in a zephyr;
Go to my darling’s side as a vision of love;
Hang before her eyes like a desert dream,
And lose in one jangle the riches of my life.
I dream, and seek for it some answer from the world
I dream that I set off like a butterfly;
Fly round a narcissus and skim past a jasmine;
Circle the necklace round the beloved’s delicate neck
And hail her, invisible, with silent greetings.
I dream, and seek for it some answer from the world
I dream that I rise like the cry of Mansoor –
A handful of dust, I become an ocean of light.
But then I hear the Azan and wake up with a flurry.
Sleep takes away the dreams and the world comes to life
Saying, ‘lay down Ghani Khan, do your time in jail.’
Ghani Khan in Hyderabad Jail – 1948
I lie and rest my head on the beloved’s lap;
I see myself rising like a falcon to the air;
Alighting on the roof of Mehmoud I become eyes of Ayaz.
I rise from the quiet heart like a tender love song,
Bartering for houris the age of courtesans.
I dream I am sitting on the cool bank of Jindai –
My beloved amongst maidens stands out as a candle;
Her red lips smile and tell me to weep on,
‘Drink your lifeblood, for it is a joyous wine.’
I dream, and seek for it some answer from the world
I dream of an evening at a garden full of flowers –
Red eyes of the cupbearer with wine in ruddy hands;
Fingers on a sitar in elation like Khayyam’s,
Gently turning over it the sweet fable of love.
I dream, and seek for it some answer from the world
I dream that the white moon is rising with a smile;
My sweetheart is shy and slowly reaches me –
Wine comes to the lips, demise to the mouth,
And measure for measure she gives me red lan.
I dream, and seek for it some answer from the world.
I dream that I set out shrouded in a zephyr;
Go to my darling’s side as a vision of love;
Hang before her eyes like a desert dream,
And lose in one jangle the riches of my life.
I dream, and seek for it some answer from the world
I dream that I set off like a butterfly;
Fly round a narcissus and skim past a jasmine;
Circle the necklace round the beloved’s delicate neck
And hail her, invisible, with silent greetings.
I dream, and seek for it some answer from the world
I dream that I rise like the cry of Mansoor –
A handful of dust, I become an ocean of light.
But then I hear the Azan and wake up with a flurry.
Sleep takes away the dreams and the world comes to life
Saying, ‘lay down Ghani Khan, do your time in jail.’
Ghani Khan in Hyderabad Jail – 1948
Raaz
(50k+ posts) بابائے فورم
آپ نے وہ تو سنا ہی ہوگا،،کہ اگر خانصاحب کی دشمنی لگ جائے تو 100 سال تک انتقام لیتےہیں،اس لئے وقت کا کوئی مسلئہ نہیں،،
aamir_uetn
Prime Minister (20k+ posts)
:P
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