The city of Karachi, the financial capital of Pakistan, is home to the world's largest urban community of Pashtuns, larger than Kabul and Peshawar.[53] Likewise, Islamabad, the country's political capital also serves as the major urban center of Pashtuns with more than 20% of the city's population belonging to the Pashto speaking community.
Pashtuns in India are often referred to as Pathans (the Hindustani word for Pashtun) both by themselves and other ethnic groups of the subcontinent.[54][55][56][57] Some Indians claim descent from Pashtun soldiers who settled in India by marrying local women during the Muslim conquest in the Indian subcontinent.[58] 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".[59]
In India significant Pashtun diaspora communities exist.[62][58] While speakers of Pashto in the country only number 21,677 as of 2011, estimates of the ethnic or ancestral Pashtun population in India range from 3,200,000[3][4][63] to 11,482,000[64] to as high as double their population in Afghanistan (approximately 30 million).[65]
Pashtun-inhabited areas in Pakistan and Afghanistan (including the southern borders of the former Soviet Union, the northeastern borders of Iran, and the northwestern borders of India disputed with Pakistan), in early 1980s.
During the 19th century, when the British were recruiting peasants from British India as indentured servants to work in the Caribbean, South Africa and other places, Rohillas were sent to Trinidad, Surinam, Guyana, and Fiji, to work in the sugarcane fields and perform manual labour.[70] Many stayed and formed 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. Some Pashtuns travelled as far as Australia during the same era.[71]
Today, the Pashtuns are a collection of diversely scattered communities present across the length and breadth of India, with the largest populations principally settled in the plains of northern and central India.[72][73][74] Following the partition of India in 1947, many of them migrated to Pakistan.[72] The majority of Indian Pashtuns are Urdu-speaking communities,[75] who have assimilated into the local society over the course of generations.[75] Pashtuns have influenced and contributed to various fields in India, particularly politics, the entertainment industry and sports.[74]
Iran
Pashtuns are also found in smaller numbers in the eastern and northern parts of Iran.[76] Records as early as the mid-1600s report Durrani Pashtuns living in the Khorasan Province of Safavid Iran.[77] After the short reign of the Ghilji Pashtuns in Iran, Nader Shah defeated the last independent Ghilji ruler of Kandahar, Hussain Hotak. In order to secure Durrani control in southern Afghanistan, Nader Shah deported Hussain Hotak and large numbers of the Ghilji Pashtuns to the Mazandaran Province in northern Iran. The remnants of this once sizable exiled community, although assimilated, continue to claim Pashtun descent.[78] During the early 18th century, in the course of a very few years, the number of Durrani Pashtuns in Iranian Khorasan, greatly increased.[79] Later the region became part of the Durrani Empire itself. The second Durrani king of Afghanistan, Timur Shah Durrani was born in Mashhad.[80] Contemporary to Durrani rule in the east, Azad Khan Afghan, an ethnic Ghilji Pashtun, formerly second in charge of Azerbaijan during Afsharid rule, gained power in the western regions of Iran and Azerbaijan for a short period.[81] According to a sample survey in 1988, 75 percent of all Afghan refugees in the southern part of the Iranian Khorasan Province were Durrani Pashtuns.[82]
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 Arabian Peninsula. For example, about 300,000 Pashtuns migrated to the Persian Gulf countries between 1976 and 1981, representing 35% of Pakistani immigrants.[83] The Pakistani and Afghan diaspora around the world includes Pashtuns.
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.
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
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
Joseph Marquart made the connection of the Pashtuns with names such as the Parsiētai (Παρσιῆται), Parsioi (Πάρσιοι) that were cited by Ptolemy 150 CE:[94][95]
"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 Scythian tribe Pasiani (Πασιανοί), which has also been identified with Pashtuns given that Pashto is an Eastern-Iranian language, much like the Scythian languages:[96][97][98][99][100]
"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).[99]Johnny Cheung,[101] reflecting on Ptolemy's Parsioi (Πάρσιοι) and Strabo's Pasiani (Πασιανοί) 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."[102]
Bactrian document in the Greek script from the 4th century mentioning the word Afghan (αβγανανο): "To Ormuzd Bunukan from Bredag Watanan, the chief of the Afghans"
The earliest mention of the name Afghan (Abgân) is by Shapur I of the Sassanid Empire during the 3rd century CE,[115] In the 4th century the word "Afghans/Afghana" (αβγανανο) as a reference to a particular people is mentioned in the Bactrian documents found in Northern Afghanistan.[116][117]
"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
"because [you] (pl.), the clan of the Afghans, said thus to me:...And you should not have denied? the men of Rob[118] [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."[121]
— Varāha Mihira, 6th century CE, chapt. 11, verse 61
The word Afghan also appeared in the 982 Ḥudūd al-ʿĀlam, where a reference is made to a village, Saul, which was probably located near Gardez, Afghanistan.[122]
"Saul, a pleasant village on a mountain. In it live Afghans".[122]
The same book also speaks of a king in Ninhar (Nangarhar), who had Muslim, Afghan and Hindu wives.[123] In the 11th century, Afghans are mentioned in Al-Biruni's Tarikh-ul Hind ("History of the Indus"), which describes groups of rebellious Afghans in the tribal lands west of the Indus River in what is today Pakistan.[122][124]
Al-Utbi, the Ghaznavid chronicler, in his Tarikh-i Yamini recorded that many Afghans and Khiljis (possibly the modern Ghilji) enlisted in the army of Sabuktigin after Jayapala was defeated.[125] Al-Utbi further stated that Afghans and Ghiljis made a part of Mahmud Ghaznavi's army and were sent on his expedition to Tocharistan, while on another occasion Mahmud Ghaznavi attacked and punished a group of opposing Afghans, as also corroborated by Abulfazl Beyhaqi.[126] It is recorded that Afghans were also enrolled in the Ghurid Kingdom (1148–1215).[127] By the beginning of the Khilji dynasty in 1290, Afghans have been well known in northern India.
Ibn Battuta, when visiting Afghanistan following the era of the Khilji dynasty, also wrote about the Afghans.
"We travelled on to Kabul, formerly a vast town, the site of which is now occupied by Afghans. They hold mountains and defiles and possess considerable strength, and are mostly highwaymen. Their principal mountain is called Kuh Sulayman. It is told that the prophet Sulayman [Solomon] ascended this mountain and having looked out over India, which was then covered with darkness, returned without entering it."[128]
He [Khalid bin Abdullah son of Khalid bin Walid] retired, therefore, with his family, and a number of Arab retainers, into the Sulaiman Mountains, situated between Multan and Peshawar, where he took up his residence, and gave his daughter in marriage to one of the Afghan chiefs, who had become a proselyte to Mahomedism. From this marriage many children were born, among whom were two sons famous in history. The one Lodhi, the other Sur; who each, subsequently, became head of the tribes which to this day bear their name. 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.[31]
The ethnogenesis of the Pashtun ethnic group is unclear. There are many conflicting theories amongst historians and the Pashtuns themselves. Modern scholars believe that Pashtuns do not all share the same origin. The early ancestors of modern-day Pashtuns may have belonged to old Iranian tribes that spread throughout the eastern Iranian plateau.[129][130][27] historians have also come across references to various ancient peoples called Pakthas (Pactyans) between the 2nd and the 1st millennium BC,[131][132]
Mohan Lal stated in 1846 that "the origin of the Afghans is so obscure, that no one, even among the oldest and most clever of the tribe, can give satisfactory information on this point."[133] Others have suggested that a single origin of the Pashtuns is unlikely but rather they are a tribal confederation.
"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."[122]
It is suggested by some that Pashto may have originated in the Badakhshan region and is connected to a Saka language akin to Khotanese.[139] 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.[140][141] Furthermore, Pashto and Ossetian, another Scythian-descending language, share cognates in their vocabulary which other Eastern Iranian languages lack[142] 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.[143] Others however have suggested a much older Iranic ancestor given the affinity to Old Avestan.[144]
According to Firasat et al. 2007, a proportion of Pashtuns may descend from Greeks, but they also suggest that Greek ancestry may also have come from Greek slaves brought by Xerxes I.[150]
The Greek ancestry of the Pashtuns may also be traced on the basis of a homologous group. And Hoplogroup J2 is from the Semitic population, and this Hoplogroup is found in 6.5% of Greeks and Pashtuns and 55.6% of the Israelite population.[151]
A number of genetic studies on Pashtuns have lately been undertaken by academics from various institutions and research institutes. The Greek heritage of Pakistani Pashtuns has been researched in. In this study, the Pashtuns, Kalash, and Burusho to be descended from Alexander's soldiers considered.[152]
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.[155]
According to some accounts the Ghilji tribe has been connected to the Khalaj people.[157] Following al-Khwarizmi, Josef Markwart claimed the Khalaj to be remnants of the Hephthalite confederacy.[158] The Hephthalites may have been Indo-Iranian,[158] although the view that they were of TurkicGaoju origin[159] "seems to be most prominent at present".[160] The Khalaj may originally have been Turkic-speaking and only federated with Iranian Pashto-speaking tribes in Medieval times.[161]
However, according to linguist Sims-Williams, archaeological documents do not support the suggestion that the Khalaj were the successors of the Hephthalites,[162] while according to historian V. Minorsky, the Khalaj were "perhaps only politically associated with the Hephthalites."[163]
According to Georg Morgenstierne, the Durrani tribe who were known as the "Abdali" before the formation of the Durrani Empire 1747,[164] might be connected to with the Hephthalites;[165]Aydogdy Kurbanov endorses this view who proposes that after the collapse of the Hephthalite confederacy, Hephthalite likely assimilated into different local populations.[166]
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.[168] 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."[169] 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.[170] 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.[31] However, the similarity of names can also be traced to the presence of Arabic through Islam.[171]
This theory of Pashtuns Jewish origin has been largely denied and is said that Its biblical claims are anecdotal, its historical documentation is inconsistent, its geographic claims are incoherent, and its linguistic assertions are implausible.[172]
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.[173]
"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."[174]
— Mountstuart Elphinstone, 1841
This theory has been criticised for not being substantiated by historical evidence.[171] Zaman Stanizai criticises this theory:[171]
"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."
According to genetic studies Pashtuns have a greater R1a1a*-M198 modal halogroup than Jews:[175]
"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
During the so-called "Great Game" of the 19th century, rivalry between the British and Russian empires was useful to the Pashtuns of Afghanistan in resisting foreign control and retaining a degree of autonomy (see the Siege of Malakand). However, during the reign of Abdur Rahman Khan (1880–1901), Pashtun regions were politically divided by the Durand Line – areas that would become western Pakistan fell within British India as a result of the border.
The long wars in Afghanistan have led to Pashtuns gaining a reputation for being exceptional fighters.[203] Some activists and intellectuals are trying to rebuild Pashtun intellectualism and its pre-war culture.[204]
Genetics
The majority of Pashtuns from Afghanistan belong to R1a, with a frequncy of 50-65%.[205] Subclade R1a-Z2125 occurs at a frequency of 40%.[206] This subclade is predominantly found in Tajiks, Turkmen, Uzbeks and in some populations in the Caucasus and Iran.[207]Haplogroup G-M201 reaches 9% in Afghan Pashtuns and is the second most frequent haplogroup in Pashtuns from southern Afghanistan.[205][208] Haplogroup L and Haplogroup J2 occurs at an overall frequncy of 6%.[205] 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 Pashtuns and Tajiks in Afghanistan share ancestral heritage. Among the studied ethnic groups, the Pashtuns have the greatest mtDNA diversity.[209] The most frequent haplogroup among Pakistani Pashtuns is haplogroup R which is found at a rate of 28-50%. Haplogroup J2 was found in 9% to 24% depending on the study and Haplogroup E has been found at a frequency of 4% to 13%. Haplogroup L occurs at a rate of 8%. Certain Pakistani Pashtun groups exhibit high levels of R1b.[210][211] Overall Pashtun groups are genetically diverse, and the Pashtun ethnic group is not a single genetic population. Different Pashtun groups exhibit different genetic backgrounds, resulting in considerable heterogeneity.[212]
Y haplogroup and mtdna haplogroup samples were taken from Jadoon, Yousafzai, Sayyid, Gujar and Tanoli men living in Swabi District, Khyber Pakhtunkhwa in Pakistan. Jadoon men have predominantly East Asian origin paternal ancestry with West Eurasian maternal ancestry and a lesser amount of South Asian maternal ancestry according to a Y and mtdna haplogroup test indicating local females marrying immigrant males during the medieval period. Y Haplogroup O3-M122 makes up the majority of Jadoon men, the same haplogroup carried by the majority (50-60%) of Han Chinese. 82.5% of Jadoon men carrying Q-MEH2 and O3-M122 which are both of East Asian origin. O3-M122 was absent in the Sayyid (Syed) population and appeared in low numbers among Tanolis, Gujars and Yousafzais. There appears to be founder affect in the O3-M122 among the Jadoon.[213][214][215] 76.32% of Jadoon men carry O3-M122 while 0.75% of Tanolis, 0.81% of Gujars and 2.82% of Yousafzais carry O3-M122.[216][217]
56.25% of the Jadoons in another test carried West Eurasian maternal Haplogroup H (mtDNA).[218] Dental morphology of the Swabi Jadoons was also analyzed and compared to other groups in the regions like Yousufzais and Sayyids.[219]
Definitions
The most prominent views amongst Pashtuns as to who exactly qualifies as a Pashtun are:[220]
Those who use Pashto as their first language. The Pashto language is "one of the primary markers of ethnic identity" amongst Pashtuns.[221]
Adherence to the code of Pashtunwali.[220][222] The cultural definition requires Pashtuns to adhere to Pashtunwali codes.[223]
Belonging to a Pashtun tribe through patrilineal descent, based on an important orthodox law of Pashtunwali which mainly requires that only those who have a Pashtun father are Pashtun. This definition places less emphasis on the language.[224]
A prominent institution of the Pashtun people is the intricate system of tribes.[226] 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.[227] The 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.[228]
The Durranis and Ghiljis (or Ghilzais) are the two largest groups of Pashtuns, with approximately two-thirds of Afghan Pashtuns belonging to these confederations.[229] The Durrani tribe has been more urban and politically successful, while the Ghiljis are more numerous, more rural, and reputedly tougher. In the 18th century, the groups collaborated at times and at other times fought each other. With a few gaps, Durranis ruled modern Afghanistan continuously until the Saur Revolution of 1978; the new communist rulers were Ghilji.[230]
Tribal allegiances are stronger among the Ghilji, while governance of the Durrani confederation is more to do with cross-tribal structures of land ownership.[229]
Pashto is the mother tongue of most Pashtuns.[231][232][233] It is one of the two national languages of Afghanistan.[234][235] In Pakistan, although being the second-largest language being spoken,[236] it is often neglected officially in the education system.[237][238][239][240][241][242] This has been criticised as adversely impacting the economic advancement of Pashtuns,[243][244] as students do not have the ability to comprehend what is being taught in other languages fully.[245] Robert Nichols remarks:[246]
The politics of writing Pashto language textbooks in a nationalist environment promoting integration through Islam and Urdu had unique effects. There was no lesson on any twentieth century Pakhtun, especially Abdul Ghaffar Khan, the anti-British, pro-Pakhtun nationalist. There was no lesson on the Pashtun state-builders in nineteenth and twentieth century Afghanistan. There was little or no sampling of original Pashto language religious or historical material.
— Language Policy and Language Conflict in Afghanistan and Its Neighbors, Chapter 8, page 278
If we compare the archaic structure of Pashto with the much simplified morphology of Persian, the leading modern Iranian language, we see that it stands to its 'second cousin' and neighbour in something like the same relationship as Icelandic does to English.
— David Neil MacKenzie
Pashto has a large number of dialects: generally divided into Northern, Southern and Central groups;[252] and also Tarino or Waṇetsi as distinct group.[253][254] 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".[255] Ibrahim Khan provides the following classification on the letter ښ: the Northern Western dialect (e.g. spoken by the Ghilzai) having the phonetic value /ç+/, the North Eastern (spoken by the Yusafzais etc.) having the sound /x/, the South Western (spoken by the Abdalis etc.) having /ʂ/ and the South Eastern (spoken by the Kakars etc.) having /ʃ/.[256] He illustrates that the Central dialects, which are spoken by the Karlāṇ tribes, can also be divided on the North /x/ and South /ʃ/ distinction but provides that in addition these Central dialects have had a vowel shift which makes them distinct: for instance /ɑ/ represented by aleph the non-Central dialects becoming /ɔː/ in Banisi dialect.[256]
The first Pashto alphabet was developed by Pir Roshan in the 16th century.[257] In 1958, a meeting of Pashtun scholars and writers from both Afghanistan and Pakistan, held in Kabul, standardised the present Pashto alphabet.[258]
Pashtuns prefer wearing their traditional clothesLocal clothes used by Pashtun children's
Pashtun culture is based on Pashtunwali, Islam and the understanding of Pashto language. The Kabul dialect is used to standardize the present Pashto alphabet.[258] Poetry is also an important part of Pashtun culture and it has been for centuries.[259] 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. Like other Muslims, Pashtuns celebrate Islamic holidays. Contrary to the Pashtuns living in Pakistan, Nowruz in Afghanistan is celebrated as the Afghan New Year by all Afghan ethnicities.
Another prominent Pashtun institution is the lóya jirgá (Pashto: لويه جرګه) or 'grand council' of elected elders.[260] 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.[261]
The overwhelming majority of Pashtuns adhere to Sunni Islam and belong to the Hanafi school of thought. Small Shia communities exist in Khyber Pakhtunkhwa and Paktia. 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 Parachinar, Kurram, Hangu, Kohat and Orakzai.[264]
Men doing Islamic salat (praying) outside in the open in the Kunar Province of Afghanistan
A legacy of Sufi activity may be found in some Pashtun regions, especially in Khyber Pakhtunkhwa, 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.[265] 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.[266]
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.[267][268]
There are also Hindu Pashtuns, sometimes known as the Sheen Khalai, who have moved predominantly to India.[269][270] 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.[271] Prior to 1947, the community resided in the Quetta, Loralai and Maikhter regions of the British Indian province of Baluchistan.[272][271][273] They are mainly members of the Pashtun Kakar tribe. Today, they continue to speak Pashto and celebrate Pashtun culture through the Attan dance.[272][271]
The earliest describes Sheikh Mali's conquest of Swat.[284]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.[285][286] However, this is disputed by several European experts due to lack of strong evidence.
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.[290] Others are Afghanistan-based Shamshad TV, Radio Television Afghanistan, TOLOnews 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 bowedstring instrument), and toola (wooden flute). With a rapid circular motion, dancers perform until no one is left dancing, similar to Sufiwhirling 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.[291]
Makha is a traditional archery sport in Khyber Pakhtunkhwa, played with a long arrow (gheshai) having a saucer shaped metallic plate at its distal end, and a long bow.[300] In Afghanistan, some Pashtuns still participate in the ancient sport of buzkashi in which horse riders attempt to place a goat or calf carcass in a goal circle.[301][302][303]
Women
Pashtun women are known to be modest and honorable because of their modest dressing.[304][305] The lives of Pashtun women vary from those who reside in the ultra-conservative rural areas to those found in urban centres.[306] 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.[307] Though many Pashtun women remain tribal and illiterate, some have completed universities and joined the regular employment world.[306]
The decades of war and the rise of the Taliban caused considerable hardship among Pashtun women, as many of their rights have been 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.[308]
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.[309]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.[310]
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.[306] But due to numerous social hurdles, the literacy rate remains considerably lower for them than for males.[311] 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."[312]
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 have attained political office in Afghanistan and Pakistan.[313] A number of Pashtun women are found as TV hosts, journalists and actors.[60] In 1942, Madhubala (Mumtaz Jehan), the Marilyn Monroe of India, entered the Bollywood film industry.[191] Bollywood blockbusters of the 1970s and 1980s starred Parveen Babi, who hailed from the lineage of Gujarat's historical Pathan community: the royal Babi Dynasty.[314] Other Indian actresses and models, such as Zarine Khan, continue to work in the industry.[192] During the 1980s many Pashtun women served in the ranks of the Afghan communist regime's Military. Khatol Mohammadzai served paratrooper during the Afghan Civil War and was later promoted to brigadier general in the Afghan Army.[315]Nigar Johar is a three-star general in the Pakistan Army, another Pashtun female became a fighter pilot in the Pakistan Air Force.[316]
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 Pakistan, some have been kept away from ballot boxes by males.[317]
Note: population statistics for Pashtuns (including those without a notation) in foreign countries were derived from various census counts, the UN, the CIA's The World Factbook and Ethnologue.
^James William Spain (1963). The Pathan Borderland. Mouton. p. 40. Retrieved 1 January 2012. The most familiar name in the west is Pathan, a Hindi term adopted by the British, which is usually applied only to the people living east of the Durand.
^Pathan. World English Dictionary. Retrieved 1 January 2012. 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]
^Lindisfarne, Nancy; Tapper, Nancy (23 May 1991). Bartered Brides: Politics, Gender and Marriage in an Afghan Tribal Society. Cambridge University Press. p. 29. ISBN978-0-521-38158-1. As for the Pashtun nomads, passing the length of the region, they maintain a complex chain of transactions involving goods and information. Most important, each nomad household has a series of 'friends' in Uzbek, Aymak and Hazara villages along the route, usually debtors who take cash advances, animals and wool from them, to be redeemed in local produce and fodder over a number of years. Nomads regard these friendships as important interest-bearing investments akin to the lands some of them own in the same villages; recently villagers have sometimes withheld their dues, but relations between the participants are cordial, in spite of latent tensions and backbiting.
^Rubin, Barnett R. (1 January 2002). The Fragmentation of Afghanistan: State Formation and Collapse in the International System. Yale University Press. p. 33. ISBN978-0-300-09519-7. In some parts of Afghanistan, Pashtun nomads favored by the state often clashed with non- Pashtun (especially Hazara) peasants. Much of their pasture was granted to them by the state after being expropriated from conquered non-Pashtun communities. The nomads appear to have lost these pastures as the Hazaras gained autonomy in the recent war.___Nomads depend on peasants for their staple food, grain, while peasants rely on nomads for animal products, trade goods, credit, and information...Nomads are also ideally situated for smuggling. For some Baluch and Pashtun nomads, as well as settled tribes in border areas, smuggling has been a source of more income than agriculture or pastoralism. Seaso- nal migration patterns of nomads have been disrupted by war and state formation throughout history, and the Afghan-Soviet war was no exception.
^Baiza, Yahia (21 August 2013). Education in Afghanistan: Developments, Influences and Legacies Since 1901. Routledge. p. 100. ISBN978-1-134-12082-6. A typical issue that continues to disturb social order in Afghanistan even at the present time (2012) concerns the Pashtun nomads and grazing lands. Throughout the period 1929 78, governments supported the desire of the Pashtun nomads to take their cattle to graze in Hazara regions. Kishtmand writes that when Daoud visited Hazaristan in the 1950s. where the majority of the population are Hazaras, the local people com- plained about Pashtun nomads bringing their cattle to their grazing lands and destroying their harvest and land. Daoud responded that it was the right of the Pashtuns to do so and that the land belonged to them (Kishtmand 2002: 106).
^Clunan, Anne; Trinkunas, Harold A. (10 May 2010). Ungoverned Spaces: Alternatives to State Authority in an Era of Softened Sovereignty. Stanford University Press. p. 101. ISBN978-0-8047-7012-5. In 1846, the British sought to segregate settled areas on the frontier from the pastoral Pashtun communities found in the surrounding hills." British au- thorities made no attempt "to advance into the highlands, or even to secure the main passages through the mountains such as the Khyber Pass."2" In addition, the Close Border Policy tried to contract services from more resistant hill tribes in an attempt to co-opt them. In exchange for their cooperation, the tribes would receive a stipend for their services.
^Banuazizi, Ali; Weiner, Myron (1 August 1988). The State, Religion, and Ethnic Politics: Afghanistan, Iran, and Pakistan. Syracuse University Press. p. 95. ISBN978-0-8156-2448-6. The Hazaras, who rebelled and fought an extended war against the Afghan government, were stripped of their control over the Hindu Kush pastures and the pastures were given to the Pashtun pastoralists. This had a devastating impact on the Hazara's society and economy. These pastures had been held in common by the vari- ous regional Hazara groups and so had provided important bases for large "tribal" affiliations to be maintained. With the loss of their sum- mer pastures the units of practical Hazara affiliation declined. Also, Hazara leaders were killed or deported, and their lands were confis- cated. These activities of the Afghan government, carried on as a deliberate policy, sometimes exacerbated by other outrages effected by the Pashtun pastoralists, emasculated the Hazaras.
^ abHuang, Guiyou (30 December 2008). The Greenwood Encyclopedia of Asian American Literature [3 volumes]. ABC-CLIO. ISBN978-1-56720-736-1. In Afghanistan, up until the 1970s, the common reference to Afghan meant Pashtun. . . . The term Afghan as an inclusive term for all ethnic groups was an effort begun by the "modernizing" King Amanullah (1909-1921). . . .
^Chiovenda, Andrea (12 November 2019). Crafting Masculine Selves: Culture, War, and Psychodynamics in Afghanistan. Oxford University Press. ISBN978-0-19-007355-8. Niamatullah knew Persian very well, as all the educated Pashtuns generally do in Afghanistan
^"Hindu Society and English Rule". The Westminster Review. 108 (213–214). The Leonard Scott Publishing Company: 154. 1877. Hindustani had arisen as a lingua franca from the intercourse of the Persian-speaking Pathans with the Hindi-speaking Hindus.
^Hakala, Walter N. (2012). "Languages as a Key to Understanding Afghanistan's Cultures"(PDF). National Geographic. Retrieved 13 March 2018. In the 1980s and '90s, at least three million Afghans--mostly Pashtun--fled to Pakistan, where a substantial number spent several years being exposed to Hindi- and Urdu-language media, especially Bollywood films and songs, and being educated in Urdu-language schools, both of which contributed to the decline of Dari, even among urban Pashtuns.
^Krishnamurthy, Rajeshwari (28 June 2013). "Kabul Diary: Discovering the Indian connection". Gateway House: Indian Council on Global Relations. Retrieved 13 March 2018. Most Afghans in Kabul understand and/or speak Hindi, thanks to the popularity of Indian cinema in the country.
^Green, Nile (2017). Afghanistan's Islam: From Conversion to the Taliban. University of California Press. p. 18. ISBN978-0-520-29413-4. Many of the communities of ethnic Pashtuns (known as Pathans in India) that had emerged in India over the previous centuries lived peaceably among their Hindu neighbors. Most of these Indo-Afghans lost the ability to speak Pashto and instead spoke Hindi and Punjabi.
^Lewis, Paul M. (2009). "Pashto, Northern". SIL International. Dallas, TX: Ethnologue: Languages of the World, Sixteenth edition. Retrieved 18 September 2010. Ethnic population: 49,529,000 possibly total Pashto in all countries.
^ abCanfield, Robert L.; Rasuly-Paleczek, Gabriele (4 October 2010). Ethnicity, Authority and Power in Central Asia: New Games Great and Small. Routledge. p. 148. ISBN978-1-136-92750-8. By the late-eighteenth century perhaps 100,000 "Afghan" or "Puthan" migrants had established several generations of political control and economic consolidation within numerous Rohilkhand communities
^ ab"Pakhtoons in Kashmir". The Hindu. 20 July 1954. Archived from the original on 9 December 2004. Retrieved 28 November 2012. Over a lakh Pakhtoons living in Jammu and Kashmir as nomad tribesmen without any nationality became Indian subjects on July 17. Batches of them received certificates to this effect from the Kashmir Prime Minister, Bakshi Ghulam Mohammed, at village Gutligabh, 17 miles from Srinagar.
^"Pashtun". Encyclopædia Britannica. Retrieved 29 May 2020. Pashtun, also spelled Pushtun or Pakhtun, Hindustani Pathan, Persian Afghan, Pashto-speaking people residing primarily in the region that lies between the Hindu Kush in northeastern Afghanistan and the northern stretch of the Indus River in Pakistan.
^George Morton-Jack (24 February 2015). The Indian Army on the Western Front South Asia Edition. Cambridge University Press. pp. 3–. ISBN978-1-107-11765-5. 'Pathan', an Urdu and a Hindi term, was usually used by the British when speaking in English. They preferred it to 'Pashtun', 'Pashtoon', 'Pakhtun' or 'Pukhtun', all Pashtu versions of the same word, which the frontier tribesmen would have used when speaking of themselves in their own Pashtu dialects.
^Alavi, Shams Ur Rehman (11 December 2008). "Indian Pathans to broker peace in Afghanistan". Hindustan Times. Pathans are now scattered across the country, and have pockets of influence in parts of UP, Bihar and other states. They have also shone in several fields, especially Bollywood and sports. Famous Indian Pathans include Dilip Kumar, Shah Rukh Khan and Irfan Pathan. "The population of Pathans in India is twice their population in Afghanistan and though we no longer have ties (with that country), we have a common ancestry and feel it's our duty to help put an end to this menace," Atif added. Academicians, social activists, writers and religious scholars are part of the initiative. The All India Muslim Majlis, All India Minorities Federation and several other organisations have joined the call for peace and are making preparations for the jirga.
^Frey, James (16 September 2020). The Indian Rebellion, 1857–1859: A Short History with Documents. Hackett Publishing. p. 141. ISBN978-1-62466-905-7.
^ abJasim Khan (27 December 2015). Being Salman. Penguin Books Limited. pp. 34, 35, 37, 38–. ISBN978-81-8475-094-2. Superstar Salman Khan is a Pashtun from the Akuzai clan...One has to travel roughly forty-five kilometres from Mingora towards Peshawar to reach the nondescript town of Malakand. This is the place where the forebears of Salman Khan once lived. They belonged to the Akuzai clan of the Pashtun tribe...
^Swarup, Shubhangi (27 January 2011). "The Kingdom of Khan". Open. Archived from the original on 4 June 2020. Retrieved 6 June 2020.
^ abAlavi, Shams Ur Rehman (11 December 2008). "Indian Pathans to broker peace in Afghanistan". Hindustan Times. Pathans are now scattered across the country, and have pockets of influence in parts of UP, Bihar and other states. They have also shone in several fields, especially Bollywood and sports. The three most famous Indian Pathans are Dilip Kumar, Shah Rukh Khan and Irfan Pathan. "The population of Pathans in India is twice their population in Afghanistan and though we no longer have ties (with that country), we have a common ancestry and feel it's our duty to help put an end to this menace", Atif added. Academicians, social activists, writers and religious scholars are part of the initiative. The All India Muslim Majlis, All India Minorities Federation and several other organisations have joined the call for peace and are making preparations for the jirga.
^"ḠILZĪ – Encyclopaedia Iranica". www.iranicaonline.org. Retrieved 4 April 2021. Nāder Shah also defeated the last independent Ḡalzay ruler of Qandahār, Shah Ḥosayn Hotak, Shah Maḥmūd's brother in 1150/1738. Shah Ḥosayn and large numbers of the Ḡalzī were deported to Mazandarān (Marvī, pp. 543-52; Lockhart, 1938, pp. 115-20). The remnants of this once sizable exiled community, although assimilated, continue to claim Ḡalzī Pashtun descent.
^"DORRĀNĪ – Encyclopaedia Iranica". iranicaonline.org. Retrieved 4 April 2021. raided in Khorasan, and "in the course of a very few years greatly increased in numbers"
^"DORRĀNĪ – Encyclopaedia Iranica". iranicaonline.org. Retrieved 4 April 2021. According to a sample survey in 1988, nearly 75 percent of all Afghan refugees in the southern part of Persian Khorasan were Dorrānī, that is, about 280,000 people (Papoli-Yazdi, p. 62).
^Sagar, Krishna Chandra (1 January 1992). Foreign Influence on Ancient India. Northern Book Centre. p. 91. ISBN9788172110284. According to Strabo (c. 54 B.C., A.D. 24), who refers to the authority of Apollodorus of Artemia [sic], the Greeks of Bactria became masters of Ariana, a vague term roughly indicating the eastern districts of the Persian empire, and of India.
^"Pashtun | people". Encyclopedia Britannica. Retrieved 3 November 2020. Pashtun...bore the exclusive name of Afghan before that name came to denote any native of the present land area of Afghanistan.
^* "The name Afghan has evidently been derived from Asvakan, the Assakenoi of Arrian... " (Megasthenes and Arrian, p 180. See also: Alexander's Invasion of India, p 38; J.W. McCrindle).
"Even the name Afghan is Aryan being derived from Asvakayana, an important clan of the Asvakas or horsemen who must have derived this title from their handling of celebrated breeds of horses" (See: Imprints of Indian Thought and Culture Abroad, p 124, Vivekananda Kendra Prakashan).
cf: "Their name (Afghan) means "cavalier" being derived from the Sanskrit, Asva, or Asvaka, a horse, and shows that their country must have been noted in ancient times, as it is at the present day, for its superior breed of horses. Asvaka was an important tribe settled north to Kabul river, which offered a gallant resistance but ineffectual resistance to the arms of Alexander "(Ref: Scottish Geographical Magazine, 1999, p 275, Royal Scottish Geographical Society).
"Afghans are Assakani of the Greeks; this word being the SanskritAshvaka meaning 'horsemen'" (Ref: Sva, 1915, p 113, Christopher Molesworth Birdwood).
Cf: "The name represents Sanskrit Asvaka in the sense of a cavalier, and this reappears scarcely modified in the Assakani or Assakeni of the historians of the expedition of Alexander" (Hobson-Jobson: A Glossary of Colloquial Anglo-Indian words and phrases, and of kindred terms, etymological..by Henry Yule, AD Burnell).
^Indische Alterthumskunde, Vol I, fn 6; also Vol II, p 129, et al.
^"The name Afghan has evidently been derived from Asvakan, the Assakenoi of Arrian... " (Megasthenes and Arrian, p 180. See also: Alexander's Invasion of India, p 38; J. W. McCrindle).
^Etude Sur la Geog Grecque & c, pp 39-47, M. V. de Saint Martin.
^The Earth and Its Inhabitants, 1891, p 83, Élisée Reclus - Geography.
^"Even the name Afghan is Aryan being derived from Asvakayana, an important clan of the Asvakas or horsemen who must have derived this title from their handling of celebrated breeds of horses" (See: Imprints of Indian Thought and Culture abroad, p 124, Vivekananda Kendra Prakashan).
^cf: "Their name (Afghan) means "cavalier" being derived from the Sanskrit, Asva, or Asvaka, a horse, and shows that their country must have been noted in ancient times, as it is at the present day, for its superior breed of horses. Asvaka was an important tribe settled north to Kabul river, which offered a gallant resistance but ineffectual resistance to the arms of Alexander "(Ref: Scottish Geographical Magazine, 1999, p 275, Royal Scottish Geographical Society).
^"Afghans are Assakani of the Greeks; this word being the SanskritAshvaka meaning 'horsemen' " (Ref: Sva, 1915, p 113, Christopher Molesworth Birdwood).
^Cf: "The name represents Sanskrit Asvaka in the sense of a cavalier, and this reappears scarcely modified in the Assakani or Assakeni of the historians of the expedition of Alexander" (Hobson-Jobson: A Glossary of Colloquial Anglo-Indian words and phrases, and of kindred terms, etymological..by Henry Yule, AD Burnell).
^See few more references on Asvaka = Afghan: The Numismatic Chronicle, 1893, p 100, Royal Numismatic Society (Great Britain); Awq, 1983, p 5, Giorgio Vercellin; Der Islam, 1960, p 58, Carl Heinrich Becker, Maymūn ibn al-Qāsim Tabarānī; Journal of Indian History: Golden Jubilee Volume, 1973, p 470, Trivandrum, India (City), University of Kerala. Dept. of History; Literary History of Ancient India in Relation to Its Racial and Linguistic Affiliations, 1970, p 17, Chandra Chakraberty; Stile der Portugiesischen lyrik im 20 jahrhundert, p 124, Winfried Kreutzen.; See: Works, 1865, p 164, Dr H. H. Wilson; The Earth and Its Inhabitants, 1891, p 83; Chants populaires des Afghans, 1880, p clxiv, James Darmesteter; Nouvelle geographie universelle v. 9, 1884, p.59, Elisée Reclus; Alexander the Great, 2004, p.318, Lewis Vance Cummings (Biography & Autobiography); Nouveau dictionnaire de géographie universelle contenant 1o La géographie physique ... 2o La .., 1879, Louis Rousselet, Louis Vivien de Saint-Martin; An Ethnic Interpretation of Pauranika Personages, 1971, p 34, Chandra Chakraberty; Revue internationale, 1803, p 803; Journal of Indian History: Golden Jubilee Volume, 1973, p 470, Trivandrum, India (City). University of Kerala. Dept. of History; Edinburgh University Publications, 1969, p 113, University of Edinburgh; Shi jie jian wen, 1930, p 68 by Shi jie zhi shi chu ban she. Cf also: Advanced History of Medieval India, 1983, p 31, Dr J. L. Mehta; Asian Relations, 1948, p 301, Asian Relations Organization ("Distributed in the United States by: Institute of Pacific Relations, New York."); Scottish Geographical Magazine, 1892, p 275, Royal Scottish Geographical Society - Geography; The geographical dictionary of ancient and mediaeval India, 1971, p 87, Nundo Lal Dey; Nag Sen of Milind Paṅhö, 1996, p 64, P. K. Kaul - Social Science; The Sultanate of Delhi, 1959, p 30, Ashirbadi Lal Srivastava; Journal of Indian History, 1965, p 354, University of Kerala Dept. of History, University of Allahabad Dept. of Modern Indian History, University of Travancore - India; Mémoires sur les contrées occidentales, 1858, p 313, fn 3, Stanislas Julien Xuanzang - Buddhism.
^Noelle-Karimi, Christine; Conrad J. Schetter; Reinhard Schlagintweit (2002). Afghanistan -a country without a state?. University of Michigan, United States: IKO. p. 18. ISBN3-88939-628-3. Retrieved 24 September 2010. The earliest mention of the name 'Afghan' (Abgan) is to be found in a Sasanid inscription from the 3rd century, and it appears in India in the form of 'Avagana'...
^Sims-Williams, Nicholas (2000). Bactrian documents from northern Afghanistan. Oxford: The Nour Foundation in association with Azimuth Editions and Oxford University Press. ISBN1-874780-92-7.
^A Glossary Of The Tribes And Castes Of The Punjab And North-West Frontier Province Vol. 3 By H.A. Rose, Denzil Ibbetson Sir Published by Atlantic Publishers & Distributors, 1997, Page 211, ISBN81-85297-70-3, ISBN978-81-85297-70-5
^"AMEER NASIR-OOD-DEEN SUBOOKTUGEEN". Ferishta, History of the Rise of Mohammedan Power in India, Volume 1: Section 15. Packard Humanities Institute. Archived from the original on 14 May 2013. Retrieved 31 December 2012. The Afghans and Khiljis who resided among the mountains having taken the oath of allegiance to Subooktugeen, many of them were enlisted in his army, after which he returned in triumph to Ghizny.
^R. Khanam, Encyclopaedic ethnography of Middle-East and Central Asia: P-Z, Volume 3 - Page 18
^"Pashtun | people". Encyclopedia Britannica. Retrieved 8 November 2020. ...though most scholars believe it more likely that they arose from an intermingling of ancient Aryans from the north or west with subsequent invaders.
^"Encolypedia Iranica, AFGHANISTAN vi. Paṣ̌tō". (69) Paṣ̌tō undoubtedly belongs to the Northeastern Iranic branch. It shares with Munǰī the change of *δ > l, but this tendency extends also to Sogdian
^Comrie, Bernard (2009). The World's Major Languages. Pashto belongs to the North-Eastern group within the Iranian Languages
^Afghanistan volume 28. Historical Society of Afghanistan. 1975. Pashto originally belonged to the north - eastern branch of the Iranic languages
^Waghmar, Burzine; Frye, Richard N. (2001). "Bactrian History and Language: An Overview". Journal of the K. R. Cama Oriental Institute. 64: 40–48.
^"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).
^"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.
^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-Yidgha
^Bečka, Jiří (1969). A Study in Pashto Stress. Academia. p. 32. Pashto in its origin, is probably a Saka dialect.
^Cheung, Jonny (2007). Etymological Dictionary of the Iranian Verb. (Leiden Indo-European Etymological Dictionary Series).
^Cheung, Jonny (2007). Etymological dictionary of the Iranian verb. (Leiden Indo-European Etymological Dictionary Series).
^Acheson, Ben (30 June 2023). The Pashtun Tribes in Afghanistan: Wolves Among Men. Pen and Sword Military. p. 14. ISBN978-1-3990-6924-3. Given the range of raiders and residents that the area has seen over the centuries, it is easy to see why today's Pashtuns could be descended from Persians, Greeks, Turks, Bactrians, Scythians, Tartars, Huns, Mongols, Moghuls or anyone else who has crossed the region over the years.__More unexpected are the alleged Pashtun ties to Israel (Israelites).
^"Who Are the Pashtun People of Afghanistan and Pakistan?". ThoughtCo. Retrieved 9 October 2023. Many scholars believe that the Pashtun people are descended from several ancestral groups. Likely the foundational population were of eastern Iranian (Persian) origin and brought the Indo-European language east with them. They probably mixed with other peoples, including possibly the Hephthalites or White Huns, 'Arabs', Mughals, and others who passed through the area.
^Caroe, Olaf. 1984. The Pathans: 500 B.C.-A.D. 1957 (Oxford in Asia Historical Reprints)." Oxford University Press.
^Huang, De-Shuang; Bevilacqua, Vitoantonio; Figueroa, Juan Carlos; Premaratne, Prashan (20 July 2013). Intelligent Computing Theories: 9th International Conference, ICIC 2013, Nanning, China, July 28-31, 2013, Proceedings. Springer. p. 409. ISBN978-3-642-39479-9. The Haplogroup J2 is from the Semitic population as well as the population shar- ing the common African ancestor. This Haplogroup was found 6.5 % in both the Greek and Pashtun population while 55.6% in the Israel population. The Israel popu- lation however did not result in exact match for haplotype of the 9 or 7 markers tested. Very few exact matches were found only with the 5 markers test. However the 7 marker test had many exact matches from the Greek population.
^Huang, De-Shuang; Bevilacqua, Vitoantonio; Figueroa, Juan Carlos; Premaratne, Prashan (20 July 2013). Intelligent Computing Theories: 9th International Conference, ICIC 2013, Nanning, China, July 28-31, 2013, Proceedings. Springer. p. 403. ISBN978-3-642-39479-9. A number of genetic studies of the Pashtuns have been conducted recently by researchers of various universities and research groups. The Greek ancestry of the Pashtuns of Pakistan has been investigated in [1]. In this study, the claim of the three populations of the region, i.e. the Pashtuns, the Kalash and the Burusho, to have des- cended from the soldiers of Alexander, has been considered.
^Quddus, Syed Abdul (1987). The Pathans. Ferozsons. p. 28. Grierson finds a form Paithan in use in the East Gangetic Valley to denote a Muslim Rajput. Bellew, one of the greatest authorities on Pathans, notes that several characteristics are common to both the Rajputs and the Afghans and suggests that Sarban, one of the ancestors of the Afghans, was a corruption of the word Suryabans (solar race) from which many Rajputs claim descent. The great Muslim historian Masudi writes that Qandahar was a separate kingdom with a non- Muslim ruler and states that it is a country of Rajputs. It would be pertinent to mention here that at the time of Masudi most of the Afghans were concentrated in Qandahar and adjacent areas and had not expanded to the north. Therefore, it is highly significant that Masudi should call Qandahar a Rajput country.
^Ahmad, Khaled (31 August 2009). "Pathans and Hindu Rajputs". Khyber. Archived from the original on 20 June 2014. Retrieved 24 March 2018. In a nutshell, Bellew's thesis is that all Afghan tribal names can be traced to Greek and Rajput names, which posits the further possibility of a great Greek mixing with the ancient border tribes of India.((cite web)): CS1 maint: unfit URL (link)
^Nancy Hatch Dupree / Aḥmad ʻAlī Kuhzād (1972). "An Historical Guide to Kabul – The Name". Strabo (64 BC – 24 AD). American International School of Kabul. Archived from the original on 30 August 2010. Retrieved 18 September 2010. 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.
^Mansoor A, Mazhar K, Khaliq S, et al. (April 2004). "Investigation of the Greek ancestry of populations from northern Pakistan". Hum Genet. 114 (5): 484–90. doi:10.1007/s00439-004-1094-x. PMID14986106. S2CID5715518.
^Minorsky, V. "The Khalaj West of the Oxus". Bulletin of the School of Oriental Studies, University of London. 10 (2): 417–437. doi:10.1017/S0041977X00087607. S2CID162589866. Archived from the original on 13 June 2011. 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.((cite journal)): CS1 maint: unfit URL (link)
^Rezakhani 2017, p. 135 harvnb error: no target: CITEREFRezakhani2017 (help). "The suggestion that the Hephthalites were originally of Turkic origin and only later adopted Bactrian as their administrative, and possibly native, language (de la Vaissière 2007: 122) seems to be most prominent at present."
^Morgenstierne, Georg (1979). "The Linguistic Stratification of Afghanistan". Afghan Studies. 2: 23–33.
^Kurbano, Aydogdy. "THE HEPHTHALITES: ARCHAEOLOGICAL AND HISTORICAL ANALYSIS"(PDF). Department of History and Cultural Studies of the Free University, Berlin (PhD Thesis): 242. Archived(PDF) from the original on 9 October 2022. 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).
^Thakurta, R.N. Guha (1978). The Contemporary, Volume 22. National Galvanizing Pvt. Limited.
^Rajesh, K. Guru. Sarfarosh: A Naadi Exposition of the Lives of Indian Revolutionaries. Notion Press. p. 524. ISBN9789352061730. Ashfaqullah's father, Shafeequlla Khan, was a member of a Pathan military family.
^Hakala, Walter N. (2012). "Languages as a Key to Understanding Afghanistan's Cultures"(PDF). National Geographic. Retrieved 13 March 2018. In the 1980s and '90s, at least three million Afghans--mostly Pashtun--fled to Pakistan, where a substantial number spent several years being exposed to Hindustani-language media, especially Bollywood films and songs, and being educated in Urdu-language schools, both of which contributed to the decline of Dari, even among urban Pashtuns.
^Kumarasingham, H. (2016). "Bureaucratic Statism". Constitution-making in Asia: Decolonisation and State-Building in the Aftermath of the British Empire (1 ed.). U.S.: Routledge. ISBN978-1-317-24509-4.
^ abDevasher, Tilak (15 September 2022). The Pashtuns: A Contested History. Harper Collins. ISBN978-93-94407-64-0. The Pashtuns have made a vital contribution in diverse spheres of life: all rulers of Afghanistan since 1747, except for a nine-month interlude in 1929 and between 1992 and 1996, have been Pashtuns. In Pakistan, Ayub Khan, a Tarin Pashtun, as also Gen. Yahya Khan and Ghulam Ishaq Khan, became presidents; in India, Zakir Hussain, an Afridi Pashtun, became president. Muhammed Yusuf Khan (Dilip Kumar) and Mumtaz Jahan (Madhubala) were great Bollywood actors; Mansoor Ali Khan (Tiger Pataudi) led the Indian cricket team;
^ abDalal, Mangal (8 January 2010). "When men were men". The Indian Express. Archived from the original on 11 February 2010. Retrieved 23 August 2013. She's a Pathan girl who speaks Hindi and Urdu well and was spectacular in the screen test. It was pure luck.
^"To Islamabad and the Frontier". The Hindu. Chennai, India. 26 May 2003. Archived from the original on 3 July 2003. Retrieved 1 August 2007. 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.
^Darbari, Raj (1983). Commonwealth and Nehru. Vision Books. p. 28. ISBN81-261-2175-0.
^The Pathan unarmed: opposition & memory in the North West Frontier (Khyber Pakhtunkhwa). James Currey. He was visiting his cousin Mohammed Yunus, a Pathan who had chosen to move to Delhi at Partition and become a well-known figure in the Congress regime.
^Encyclopædia of Muslim Biography. A.P.H. Pub. Corp. Mohammad Yunus is belong to a rich and distinguished Pathan family and son of Haji Ghulam Samdani (1827–1926).
^Zubair, Muhammad; Hemphill, Brian E.; Schurr, Theodore G.; Tariq, Muhammad; Ilyas, Muhammad; Ahmad, Habib (August 2020). "Mitochondrial DNA diversity in the Khattak and Kheshgi of the Peshawar Valley, Pakistan". Genetica. 148 (3–4): 195–206. doi:10.1007/s10709-020-00095-2. PMID32607672. S2CID220287795.
^Hakala, Walter (9 December 2011). Language Policy and Language Conflict in Afghanistan and Its Neighbors: The Changing Politics of Language Choice. Brill. p. 55. ISBN978-90-04-21765-2. As is well known, the Pashtun people place a great deal of pride upon their language as an identifier of their distinct ethnic and historical identity. While it is clear that not all those who self-identify as ethnically Pashtun themselves use Pashto as their primary language, language does seem to be one of the primary markers of ethnic identity in contemporary Afghanistan.
^Claus, Peter J.; Diamond, Sarah; Ann Mills, Margaret (2003). South Asian Folklore: An Encyclopedia : Afghanistan, India, Nepal, Pakistan, Sri Lanka. Taylor & Francis. p. 447. ISBN9780415939195.
^Henderson, Michael. "The Phonology of Pashto"(PDF). Madison, Wisconsin: University of Wisconsin. Archived from the original(PDF) on 4 October 2012. Retrieved 20 August 2012.
^Henderson, Michael (1983). "Four Varieties of Pashto". Journal of the American Oriental Society. 103 (3): 595–8. doi:10.2307/602038. JSTOR602038.
^Modarresi, Yahya: "Iran, Afghanistan and Tadjikistan, 1911–1916." In: Sociolinguistics, Vol. 3, Part. 3. Ulrich Ammon, Norbert Dittmar, Klaus J. Mattheier, Peter Trudgill (eds.). Berlin, De Gryuter: 2006. p. 1915. ISBN3-11-018418-4[1]
^Mohmand, Mureeb (27 April 2014). "The decline of Pashto". The Express Tribune. ...because of the state's patronage, Urdu is now the most widely-spoken language in Pakistan. But the preponderance of one language over all others eats upon the sphere of influence of other, smaller languages, which alienates the respective nationalities and fuels aversion towards the central leadership...If we look to our state policies regarding the promotion of Pashto and the interests of the Pakhtun political elite, it is clear that the future of the Pashto language is dark. And when the future of a language is dark, the future of the people is dark.
^Carter, Lynn. "Socio-Economic Profile of Kurram Agency". Planning and Development Department, Peshawar, NWFP. 1991: 82.
^Carter and Raza. "Socio-Economic Profile of South Waziristan Agency". Planning and Development Department, Peshawar, NWFP. 1990: 69. Sources say that this is mainly because the Pushto text books in use in the settled areas of N.W.F.P. are written in the Yusufzai dialect, which is not the dialect in use in the Agency
^"Education in Pashto language stressed". www.thenews.com.pk. Retrieved 18 March 2021. Khpalwaak Pakhtunistan Ghurzang on Sunday demanded the Khyber Pakhtunkhwa government to introduce Pashto as a medium of instruction for the Pakhtun children as that was needed for their socio-economic development.
^Report, Dawn (22 February 2021). "Govt urged to declare Pashto as medium of instruction in schools". DAWN.COM. Retrieved 18 March 2021. Besides Peshawar, literary and cultural organisations in Swat, Malakand, Buner, Swabi, Mardan, Nowshera, Charsadda, Dera Ismail Khan, Bannu, Karak and tribal districts organised events to mark the importance of mother tongue.They were of the view that Pashto curriculum from 1st grade to 12th grade was already evolved but it was yet to be implemented.
^Hallberg, Daniel. "Sociolinguistic Survey of Northern Pakistan"(PDF). National Institute of Pakistan Studies Quaid-i-Azam University and Summer Institute of Linguisitics. 4: 36. Archived(PDF) from the original on 9 October 2022. A brief interview with the principal of the high school in Madyan, along with a number of his teachers, helps to underscore the importance of Pashto in the school domain within Pashtoon territory. He reported that Pashto is used by teachers to explain things to students all the way up through tenth class. The idea he was conveying was that students do not really have enough ability in Urdu to operate totally in that language. He also expressed the thought that Pashto-speaking students in the area really do not learn Urdu very well in public school and that they are thus somewhat ill prepared to meet the expectation that they will know how to use Urdu and English when they reach the college level. He likened the education system to a wall that has weak bricks at the bottom.
^Siddique, Abubakar (2014). The Pashtun Question: The Unresolved Key to the Future of Pakistan and Afghanistan. Hurst. p. 28. ISBN978-1-84904-292-5.
^ abMacKenzie, D.N. (1959). "A Standard Pashto". Bulletin of the School of Oriental and African Studies, University of London. 22 (1/3): 231–235. JSTOR609426.
^"Pashto". Center for Languages of the Central Asian Region. Retrieved 14 December 2021.
^https://fieldsupport.dliflc.edu/products/pak_pashto/pw_co/pashto.pdf "it is believed that millennia ago they emerged from Kandahar in Afghanistan and the Sulaiman Mountains in Pakistan. They then began expanding into what is known as the NWFP today. They are believed to have mainly practiced the Buddhist and Zoroastrian religions."
^Arnold, Alison; Nettl, Bruno (2000). The Garland Encyclopedia of World Music: South Asia. Taylor & Francis. p. 785. ISBN9780824049461. Before the emergence of Islam, the Pakhtuns were followers of Hinduism and Buddhism and considered music sacred, employing it in many religious rituals.
^Ali, Tariq (2003). The clash of fundamentalisms: crusades, jihads and modernity. Verso. p. 20. ISBN978-1-85984-457-1. Retrieved 20 April 2008. 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).
^Khan, Naimat (30 June 2020). "70 years on, one Pashtun town still safeguards its old Hindu-Muslim brotherhood". Arab News. 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.
^Eusufzye, Khan Shehram (2018). "Two identities, twice the pride: The Pashtun Sikhs of Nankana Saheb". Pakistan Today. Retrieved 31 May 2020. 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. Ruchi Kumar, The decline of Afghanistan's Hindu and Sikh communities, Al Jazeera, 2017-01-01, "the culture among Afghan Hindus is predominantly Pashtun" Beena Sarwar, Finding lost heritage, Himal, 2016-08-03, "Singh also came across many non turban-wearing followers of Guru Nanak in Pakistan, all of Pashtun origin and from the Khyber area." Sonia Dhami, Sikh Religious Heritage – My visit to Lehenda Punjab, Indica News, 2020-01-05, "Nankana Sahib is also home to the largest Sikh Pashtun community, many of whom have migrated from the North West Frontier Provinces, renamed Khyber-Pakhtunwa." Neha, Pak misusing Durand Line to facilitate terrorists, says Pashtun, Siasat Daily, 2019-09-20, "The members of the Pashtun and Afghan Sikh community living in Europe and UK have gathered in Geneva" 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."
^"The Frontier Singhs". Newsline Publications (Pvt.) Ltd. October 2008. Archived from the original on 22 October 2009. Retrieved 7 June 2009. 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."
^Nicholas Sims-Williams, Eastern Iranian languagesArchived 19 July 2011 at the Wayback Machine, in Encyclopædia Iranica, Online Edition, 2010. "The Modern Eastern Iranian languages are even more numerous and varied. Most of them are classified as North-Eastern: Ossetic; Yaghnobi (which derives from a dialect closely related to Sogdian); the Shughni group (Shughni, Roshani, Khufi, Bartangi, Roshorvi, Sarikoli), with which Yaz-1ghulami (Sokolova 1967) and the now extinct Wanji (J. Payne in Schmitt, p. 420) are closely linked; Ishkashmi, Sanglichi, and Zebaki; Wakhi; Munji and Yidgha; and Pashto."
^Minahan, James (10 February 2014). "Pamiri". Ethnic Groups of North, East, and Central Asia : An Encyclopedia. Santa Barbara, California. ISBN978-1-61069-018-8. OCLC879947835.((cite book)): CS1 maint: location missing publisher (link)
^Awde, Nicholas and Asmatullah Sarwan. 2002. Pashto: Dictionary & Phrasebook, New York: Hippocrene Books Inc. ISBN0-7818-0972-X. Retrieved 18 February 2007.
^Afghan Monarchs: Sher Shah Suri, Amanullah Khan, Habibullah Khan, Amir Kror Suri. London: General Books. 2010. p. 26. ISBN978-1-156-38425-1.
^Afghanistan. Vol. 20–22. Historical Society of Afghanistan. 1967. p. 47.
^"Amir Hamza Shinwari Baba". Khyber.org. Archived from the original on 27 September 2006. Retrieved 18 January 2007.((cite web)): CS1 maint: unfit URL (link)
Ahmad, Aisha and Boase, Roger. 2003. "Pashtun Tales from the Pakistan-Afghan Frontier: From the Pakistan-Afghan Frontier." Saqi Books (1 March 2003). ISBN0-86356-438-0.
Ahmad, Jamil. 2012. "The Wandering Falcon." Riverhead Trade. ISBN978-1-59448-616-6. A loosely connected collection of short stories focused on life in the Pashtun tribal regions.
Ahmed, Akbar S. 1976. "Millennium and Charisma among Pathans: A Critical Essay in Social Anthropology." London: Routledge & Kegan Paul.
Ahmed, Akbar S. 1980. "Pukhtun economy and society." London: Routledge and Kegan Paul.
Banuazizi, Ali and Myron Weiner (eds.). 1994. "The Politics of Social Transformation in Afghanistan, Iran, and Pakistan (Contemporary Issues in the Middle East)." Syracuse University Press. ISBN0-8156-2608-8.
Banuazizi, Ali and Myron Weiner (eds.). 1988. "The State, Religion, and Ethnic Politics: Afghanistan, Iran, and Pakistan (Contemporary Issues in the Middle East)." Syracuse University Press. ISBN0-8156-2448-4.
Goodson, Larry P. (2001). Afghanistan's Endless War:State Failure, Regional Politics, and the Rise of the Taliban. University of Washington Press. ISBN978-0-295-98111-6.
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