Geographic distribution
Traditional homeland
The majority of Pashtuns are found in the native Pashtun homeland, located south of theIndia
Pashtuns in India are often commonly referred to as ''Pathans'' (the Hindustani word for Pashtun) both by themselves and other ethnic groups of the subcontinent. Historically, Pashtuns have settled in various cities of India before and during theIran
Pashtuns are also found in smaller numbers in the eastern and northern parts ofIn other regions
Indian and Pakistani Pashtuns have utilised the British/Tribes
A prominent institution of the Pashtun people is the intricate system ofHistory and origins
Excavations of prehistoric sites suggest that early humans were living in what is now Afghanistan at least 50,000 years ago. Since theLinguistic origin
Pashto is generally classified as an Eastern Iranian language. It shares features with the Munji language, which is the closest existing language to the extinct Bactrian language, Bactrian, but also shares features with the Sogdian language, as well as Khwarezmian language, Khwarezmian, Shughni language, Shughni, Sanglechi language, Sanglechi, and Khotanese language, Khotanese Saka. It is suggested by some that Pashto may have originated in the Badakhshan region and is connected to a Saka language akin to Khotanese. In fact major linguist Georg Morgenstierne has described Pashto as a Saka language, Saka dialect and many others have observed the similarities between Pashto and other Saka languages as well, suggesting that the original Pashto speakers might have been a Saka group. Furthemore Pashto and Ossetian language, Ossetian, another Scythian-descending language, share cognates in their vocabulary which other Eastern Iranian languages lack Cheung suggests a common isogloss between Pashto and Ossetian which he explains by an undocumented Saka dialect being spoken close to reconstructed Old Pashto which was likely spoken north of the Amu Darya, Oxus at that time. Others however have suggested a much older Iranic ancestor given the affinity to Old Avestan.Ancient historical references: Pashtun
There is mention of the tribe called Pakthas, Pakthās who were one of the tribes that fought against Sudas in the Dasarajna - ''the Battle of the Ten Kings'' - of the Rigveda (RV 7.18.7) dated between c. 1500 and 1200 BCE. The Pakthās are mentioned: Heinrich Zimmer connects them with a tribe mentioned by Herodotus (''Pactyans''), and with Pashtun people, Pashtuns inMiddle historical references: Afghan
In the Middle Ages until the advent of modern Afghanistan in the 18th century and the division of Pashtun territory by the 1893 Durand Line, Pashtuns were often referred to as ethnic ''Afghan (ethnonym), "Afghans"''. The earliest mention of the name ''Afghan'' (''Abgân - αβγανο'') is by Shapur I of the Sasanian Empire during the 3rd century CE. In the 4th century the word "Afghans/Afghana" (αβγανανο) as a reference to the Pashtun people is mentioned in the Bactrian documents, they mention an Afghan chief named Bredag Watanan in connection with the Hephtalites and in the context of some stolen horses. Interestingly the documents mention the Afghans far in the north of Afghanistan around modern Kunduz, Baghlan and Samangan Province, Samangan in historical Bactria Other reference from the same documents : The name Afghan is later recorded in the 6th century CE in the form of ''"Avagāṇa"'' [अवगाण] by the Indian astronomer Varahamihira, Varāha Mihira in his Bṛhat Saṃhitā, Brihat-samhita. Xuanzang, a Chinese Buddhist pilgrim, visiting the Afghanistan region several times between 630 and 644 CE also speaks about them. In Shahnameh 1–110 and 1–116, it is written as ''Awgaan''. According to several scholars such as Vladimir Fedorovich Minorsky, V. Minorsky, the name "Afghan" is documented several times in the 982 CE Hudud ul-'alam, Hudud-al-Alam. Hudud ul-'alam also speaks of a king in Ninhar (Nangarhar Province, Nangarhar), who had Muslim, ''Afghan'' and Hindu wives. Writing in the 11th century AD, Al-Biruni in his ''Tarikh al Hind'', In the western frontier mountains of India there live various tribes of the Afghans, and extend up to the neighbourhood of the Sindh Valley, It was reported that between 1039 and 1040 CE Mas'ud I of Ghazni, Mas'ud I of the Ghaznavids, Ghaznavid Empire sent his son to subdue a group of rebel Afghans nearAnthropology and oral traditions
Theory of Pashtun descent from Israelites
Some anthropologists lend credence to the oral traditions of the Pashtun tribes themselves. For example, according to the ''Encyclopaedia of Islam'', the theory of Pashtun descent from Israelites is traced to Nimat Allah al-Harawi, who compiled a history for ''Khan-e-Jehan Lodhi'' in the reign of Mughal Empire, Mughal Emperor Jehangir in the 17th century. The 13th century Tabaqat-i Nasiri discusses the settlement of immigrant Bani Israel at the end of the 8th century CE in the Ghor Province, Ghor region of Afghanistan, settlement attested by Jewish inscriptions in Ghor. Historian André Wink suggests that the story "may contain a clue to the remarkable theory of the Jewish origin of some of the Afghan tribes which is persistently advocated in the Persian-Afghan chronicles." These references to Bani Israel agree with the commonly held view by Pashtuns that when the twelve tribes of Israel were dispersed, the tribe of Joseph, among other Hebrew tribes, settled in the Afghanistan region. This oral tradition is widespread among the Pashtun tribes. There have been many legends over the centuries of descent from the Ten Lost Tribes after groups converted to Christianity and Islam. Hence the tribal name Yusufzai in Pashto translates to the "son of Joseph". A similar story is told by many historians, including the 14th century Ibn Battuta and 16th century Firishta, Ferishta. However, the similarity of names can also be traced to the presence of Arabic through Islam. One conflicting issue in the belief that the Pashtuns descend from the Israelites is that the Ten Lost Tribes were exiled by the ruler of Assyria, while ''Maghzan-e-Afghani'' says they were permitted by the ruler to go east to Afghanistan. This inconsistency can be explained by the fact that Persia acquired the lands of the ancient Assyrian Empire when it conquered the Empire of the Medes and Chaldean Babylonia, which had conquered Assyria decades earlier. But no ancient author mentions such a transfer of Israelites further east, or no ancient extra-Biblical texts refer to the Ten Lost Tribes at all. Some Afghan historians have maintained that Pashtuns are Theory of Pashtun descent from the Israelites, linked to the ancient Israelites. Mohan Lal (Zutshi), Mohan Lal quoted Mountstuart Elphinstone who wrote: This theory has been criticised by not being substantiated by historical evidence. Dr. Zaman Stanizai criticises this theory: According to genetic studies Pashtuns have a greater Haplogroup R1a, R1a1a*-M198 modal halogroup than Jews:Other theories of descent
Some Pashtun tribes claim descent from Arabs, including some claiming to be Sayyids (descendants of Muhammad).Caroe, Olaf. 1984. ''The Pathans: 500 B.C.-A.D. 1957'' (Oxford in Asia Historical Reprints)." Oxford University Press. Some groups fromModern era
Their modern past stretches back to the Delhi Sultanate, particularly the Hotak dynasty and theIn politics and media
Many high-ranking government officials in Afghanistan are Pashtuns, including: Zalmay Rasoul, Abdul Rahim Wardak, Omar Zakhilwal, Ghulam Farooq Wardak, Anwar ul-Haq Ahady, Yousef Pashtun and Amirzai Sangin. The list of current governors of Afghanistan, as well as the National Assembly of Afghanistan, parliamentarians in the House of the People (Afghanistan), House of the People and House of Elders (Afghanistan), House of Elders, include large percentage of Pashtuns. The Chief of staff of the Afghan National Army, Sher Mohammad Karimi, and Commander of the Afghan Air Force, Mohammad Dawran, as well as Chief Justice of Afghanistan Abdul Salam Azimi and Attorney General Mohammad Ishaq Aloko also belong to the Pashtun ethnic group. Pashtuns not only played an important role in South Asia but also in Central Asia and the Middle East. Many of the non-Pashtun groups in Afghanistan have adopted the Pashtun culture and use Pashto as a second language. For example, many leaders of non-Pashtun ethnic groups in Afghanistan practice Pashtunwali to some degree and are fluent in Pashto language. These include Ahmad Shah Massoud, Ismail Khan, Mohammed Fahim, Bismillah Khan Mohammadi, and many others. The Afghan royal family, which was represented by King Zahir Shah, belongs to the Mohammadzai tribe of Pashtuns. Other prominent Pashtuns include the 17th-century poets Khushal Khan Khattak andConflicts of Afghanistan
The wars in Afghanistan altered the balance of power in the country - Pashtuns were historically dominant in the country, but the emergence of well-organized armed groups consisting of Tajiks, Uzbeks and Hazaras, combined with politically fragmented Pashtuns, reduced their influence on the state. In 1992, following the mujahideen victory, Burhanuddin Rabbani became the first non-Pashtun President in Afghanistan. In the late 1990s, Pashtuns were the primary ethnic group in the Islamic Emirate of Afghanistan (1996–2001), Islamic Emirate of Afghanistan (Taliban regime). The Northern Alliance that was fighting against the Taliban also included a number of Pashtuns. Among them were Abdullah Abdullah, Abdul Qadir (Afghan leader), Abdul Qadir and his brother Abdul Haq (Afghan leader), Abdul Haq, Abdul Rasul Sayyaf, Asadullah Khalid, Hamid Karzai and Gul Agha Sherzai. The Taliban regime was ousted in late 2001 during the US-led Operation Enduring Freedom, War in Afghanistan and replaced with the Presidency of Hamid Karzai, Karzai administration. This was followed by the Ghani administration. The long wars in Afghanistan have led to Pashtuns on both sides of the border gaining a "reputation" for violence. Conflict as well as the Taliban have also led to a decline in traditional Pashtun customs including Pashtun music and poetry. Some activists and intellectuals are trying to rebuild Pashtun intellectualism and its pre-war culture.Genetics
According to a study from 2012 called "Afghanistan from a Y-chromosome perspective", the study from a sample size of 190 showed R1a1a-M198 to be the most dominant haplogroup in Pashtuns at 67.4%. In the north, it peaks at 50% while in the south, it peaks at 65.8%. R1a-Z2125 occurs at a frequency of 40% in Pashtuns from Northern Afghanistan. This subclade is also predominantly present among Tajik, Turkmen, Uzbek, and Bashkir ethnic groups, as well as in some populations in the Caucasus and Iran. Haplogroup G-M201 reaches 14.7% in Afghan Pashtuns and is the second most frequent haplogroup in Pashtuns from southern Afghanistan. It is virtually absent from all other Afghan populations. This haplogroup is reported at high frequencies in the Caucasus and is thought to be associated with the Neolithic expansion throughout the region. Haplogroup L-M20 exhibits substantial disparity in its distribution on either side of the Hindu Kush range, with 25% of Pashtuns from northern Afghanistan belonging to this lineage, compared with only 4.8% of males from the south. Paragroup L3*-M357 accounts for the majority of L-M20 chromosomes among Afghan Pashtuns in both the north and south. 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 share some sort of ancestral heritage. The study also states that among the studied ethnic groups, the Pashtuns have the greatest HVS-I sequence diversity. A 2019 study on autosomal STR profiles of the populations of South and North Afghanistan states:Definitions
Among historians, anthropologists, and the Pashtuns themselves, there is some debate as to who exactly qualifies as a Pashtun. The most prominent views are: # Pashtuns are predominantly an Iranian peoples, Eastern Iranian people, who use Pashto as their first language, and originate from Afghanistan and Pakistan. This is the generally accepted academic view. # They are those who follow Pashtunwali. # Pashtuns are those whose related through patrilineality, patrilineal descent. This may be traced back to legendary times, in accordance with the legend of Qais Abdur Rashid, the figure regarded as their progenitor in folklore. These three definitions may be described as the ethno-linguistic definition, the religious-cultural definition and the patrilineal definition, respectively.Ethnic
The ethno-linguistic definition is the most prominent and accepted view as to who is and is not a Pashtun. Generally, this most common view holds that Pashtuns are defined within the parameters of having mainly eastern Iranian ethnic origins, sharing a common language, culture and history, living in relatively close geographic proximity to each other, and acknowledging each other as kinsme. Thus, tribe that speak disparate yet mutually intelligible dialects of Pashto acknowledge each other as ethnic Pashtuns, and even subscribe to certain dialects as "proper", such as the Pukhto spoken by the Yusufzai, Gigyani tribe, Ghilji and other tribes in Eastern Afghanistan and the Pashto spoken by the Kakar, Wazir (Pashtun tribe), Wazir, Ghilji, Khilji and Durranis in Southern Afghanistan. These criteria tend to be used by most Pashtuns in Afghanistan and Pakistan.Durrani and Ghilji Pashtuns
The Durranis and Ghiljis (or Ghilzais) are the two largest groups of Pashtuns, with approximately two-thirds of Afghan Pashtuns belonging to these confederations. The Durrani tribe has been more urban and politically successful, while the Ghiljis are larger, more rural, and apparently tougher. In the 18th century, the two 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. Tribal allegiances are stronger among the Ghilji, while governance of the Durrani confederation is more to do with cross-tribal structures of land ownership.Cultural
The cultural definition requires Pashtuns to adhere to Pashtunwali codes. Orthodox tribesmen, may refuse to recognise any non-Muslim as a Pashtun. However, others tend to be more flexible and sometimes define who is Pashtun based on cultural and not religious criteria: Pashtun society is not homogenous by religion. The overwhelming majority of Pashtuns are Sunni Islam, Sunni, with a tiny Shia Islam, Shia community (the Turi (tribe), Turi and partially the Bangash tribe) in the Kurram Agency, Kurram and Orakzai Agency, Orakzai agencies of FATA, Pakistan. There are also Hindus, Hindu Pashtuns, sometimes known as the Sheen Khalai, who have moved predominantly toAncestral
The patrilineal definition is based on an important orthodox law of Pashtunwali which mainly requires that only those who have a Pashtun father are Pashtun. This law has maintained the tradition of exclusively patriarchal tribal lineage. This definition places less emphasis on what language one speaks, such as Pashto, Dari language, Dari, Hindko language, Hindko,Language
Culture
Pashtun culture is based on Pashtunwali and the usage of the Pashto language. Pre-Islamic traditions, dating back to Alexander the Great, Alexander's defeat of the Achaemenid Empire, Persian Empire in 330 BC, possibly survived in the form of Khattak Dance, traditional dances, while literary styles and music reflect influence from the Culture of Iran, Persian tradition and regional musical instruments fused with localised variants and interpretation. Poetry is a big part of Pashtun culture and it has been for centuries. Pashtun culture is a unique blend of native customs with some influences from Western or Southern Asia. Like other Muslims, Pashtuns celebrate ''Ramadan'' and ''Eid ul-Fitr, Eid al-Fitr''. In Afghanistan some also celebrate ''Nowruz'', which is the Persian New Year dating back to Zoroastrianism. The Kabul dialect is used to standardize the present Pashto alphabet.Pashtunwali
Pashtunwali ( ps, پښتونولي) refers to an ancient self-governing tribal system that regulates nearly all aspects of Pashtun life ranging from community to personal level. One of the better known tenets is ''Melmastya, Melmastyā́'' ( ps, مېلمستيا), hospitality and asylum to all guests seeking help. Perceived injustice calls for ''Badál'' ( ps, بدل), swift revenge. Many aspects promote peaceful co-existence, such as ''Nanawatai, Nənawā́te'' ( ps, ننواتې), the humble admission of guilt for a wrong committed, which should result in automatic forgiveness from the wronged party. These and other basic precepts of Pashtunwali continue to be followed by many Pashtuns, especially in rural areas. Another prominent Pashtun institution is the loya jirga, ''lóya jirgá'' ( ps, لويه جرګه) or 'grand council' of elected elder (administrative title), elders. Most decisions in tribal life are made by members of the jirga, ''jirgá'' ( ps, جرګه), which has been the main institution of authority that the largely egalitarian Pashtuns willingly acknowledge as a viable governing body.Pashto literature and poetry
The majority of Pashtuns use Pashto language, Pashto as their first language, native tongue, believed to belong to the Indo-Iranian languages, Indo-Iranian language family,Nicholas Sims-WilliamsMedia and arts
Pashto media has expanded in the last decade, with a number of List of Pashto-language television channels, Pashto TV channels becoming available. Two of the popular ones are the Pakistan-based AVT Khyber and Pashto One. Pashtuns around the world, particularly those in Arab countries, watch these for entertainment purposes and to get latest news about their native areas. Others are Afghanistan-based Shamshad TV, Radio Television Afghanistan, and Lemar TV, which has a special children's show called ''Baghch-e-Simsim''. International news sources that provide Pashto programs include BBC Pashto and Voice of America#Languages, Voice of America. Producers based inSports
Both the Afghanistan national cricket team and the Pakistan national cricket team have Pashtun players. One of the most popular sports among Pashtuns is cricket, which was introduced to South Asia during the early 18th century with the arrival of the British. Many Pashtuns have become prominent international cricketers, includingReligion
Before the Islamization of their territory, the region used to be home to various beliefs and cults such as Zoroastrianism, ancient Iranian religions, Hinduism and Buddhism. The region ofModern era
The overwhelming majority of Pashtuns adhere to Sunni Islam and belong to the Hanafi school of thought. Small Shia Islam, Shia communities exist in Khyber Pakhtunkhwa and Paktia. The Shias belong to the Turi (tribe), Turi tribe while the Bangash tribe is approximately 50% Shia and the rest Sunni, who are mainly found in and around Parachinar, Kurram District, Kurram, Hangu District, Pakistan, Hangu, Kohat and Orakzai District, Orakzai. A legacy of Sufism, 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 Qur'an (Hilali-Khan), Noble Quran, Sahih Bukhari, Sahih Al-Bukhari and many other books to the English language. A number of Pashtuns are involved in Dawah activities in the United States. One of them is Sheikh Uthman Ibn Farooq, who belongs to the Yusufzai Pashtun tribe. Jamal-al-Din al-Afghani was a 19th-century Islamic ideologist and one of the founders of Islamic modernism. Although his ethnicity is disputed by some, he is widely accepted in the Afghanistan-Pakistan region as well as in the Arab world, as a Pashtun from the Kunar Province of Afghanistan. Like other non Arabic-speaking Muslims, many Pashtuns are able to read the Quran but not understand the Arabic language implicit in the holy text itself. Translations, especially in English, are scarcely far and in between understood or distributed. This paradox has contributed to the spread of different versions of religious practices and Wahabism, as well as political Islamism (including movements such as the Taliban) having a key presence in Pashtun society. In order to counter radicalization, the United States began spreading its influence in Pashtun areas. Many Pashtuns want to reclaim their identity from being lumped in with the Taliban and international terrorism, which is not directly linked with Pashtun culture and history. Lastly, little information is available on non-Muslim as there is limited data regarding irreligion, irreligious groups and minorities, especially since many of the Hindu and Sikh Pashtuns migrated from Khyber Pakhtunkhwa after theWomen
In Pashtun society there are three levels of women's leadership and legislative authority: the national level, the village level, and the family level. The national level includes women such as Nazo Tokhi, Zarghona Anaa and Malalai of Maiwand. Tokhi was a 17th century Pashto poet who eventually became the "Mother of Afghan Nationalism" after gaining authority through her poetry and adhering to Pashtunwali. She used the Pashtunwali law to unite Pashtun tribes against the Safavids. Her cause was picked up in the early 18th century by Zarghona Anaa, the mother of Ahmad Shah Durrani. The lives of Pashtun women vary from those who reside in the ultra-conservative rural areas to those found in urban centres. At the village level, the female village leader is called "qaryadar". Her duties may include witnessing women's ceremonies, mobilising women to practice religious festivals, preparing the female dead for burial, and performing services for deceased women. She also arranges marriages for her own family and arbitrates conflicts for men and women. Though many Pashtun women remain tribal and illiterate, some have completed universities and joined the regular employment world. The decades of war and the rise of the Taliban Taliban treatment of women, caused considerable hardship among Pashtun women, as many of their rights have been curtailed by a rigid interpretation of Sharia, 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, National Geographic'' magazine. Modern social reform for Pashtun women began in the early 20th century, when Queen Soraya Tarzi of Afghanistan made rapid reforms to improve women's lives and their position in the family. She was the only woman to appear on the list of rulers in Afghanistan. Credited with having been one of the first and most powerful Afghan and Muslim female activists. Her advocacy of social reforms for women led to a protest and contributed to the ultimate demise of Amanullah Khan, King Amanullah's reign in 1929. In 1942,Notable people
*See also
* Pashtun culture * List of Pashtun empires and dynasties * Pashto literature and poetry *Explanatory notes
* ''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''.References
Further reading
* Ahmad, Aisha and Boase, Roger. 2003. "Pashtun Tales from the Pakistan-Afghan Frontier: From the Pakistan-Afghan Frontier." Saqi Books (1 March 2003). . * Ahmad, Jamil. 2012. "The Wandering Falcon." Riverhead Trade. . A loosely connected collection of short stories focused on life in the Pashtun tribal regions. * Akbar S. Ahmed, 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. . * 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. . * * Olaf Caroe, Caroe, Olaf. 1984. ''The Pathans: 500 B.C.-A.D. 1957'' (Oxford in Asia Historical Reprints). Oxford University Press. . * Ahmad Hasan Dani, Dani, Ahmad Hasan. 1985. "Peshawar: Historic city of the Frontier." Sang-e-Meel Publications (1995). . * Docherty, Paddy. The Khyber Pass: A History of Empire and Invasion: A History of Invasion and Empire. 2007. Faber and Faber.