Pashto

د نارکیسوس او امینی یاس افسانه
د لرغوني یونان یو داستان؛ بیا لیکنه: انډریو کالیماک
سریزه:
په یونان کې له نارینه وو سره د نارینه وو د مینې په افسانو کې د امینیاس او نارکیسوس افسانه
1 د هغو افسانو په کتار کې راځي چې »هیوبرسټیک ایرومینوی
یانې پر ځان له حده ډیر غره
هلک« انځوروي، هغه ډله افسانې چې د پروماکوس او لیوکوماس، همدارنګه د میلیس او
ټیماګوراس داستان هم پکې راځي. دا داسې ډرامې دي چې په ګوته کوي؛ هغه هلکان چې له
خپلو مئینو سړیو سره سپک چلند کوي نو پخپله خپل ژوند له منځه وړي. په دې بیا ځلې لیکنه
کې هڅه شوې ده چې دا افسانه پخپله اصلي بڼه وړا ندې شي، نه د هغې کیسې په شکل چې
2 وروسته د اوویډ لخوا د هغه په »میتامورفوسس
« کې خپره شوه، دا افسانه د شاعر له خوا
غال شوې وه )لکه څرنګه چې پخوا دا یو دود و( چې د داستان د بدلون لپاره د هغه اړتیا پوره
کړي.
د

As one of the first studies on Afghan Masculinities and Gender inequality, the overall purpose of this research is to achieve an in-depth understanding of different notions of being a man in Afghanistan and how they contribute to gender inequality. A multi-method approach employed both quantitative and qualitative techniques to assess four different provinces (Nangarhar, Takhar, Bamyan, and Kabul) that manifested degrees of both conservatism and openness regarding gender issues.

Results affirmed that being a man refers to social roles, behaviours, and meanings prescribed in a particular context. This perception is clearly shown in the shared opinion among all groups in the Focus Group Discussions (FGDs), for older men and women as well as for younger men and women. Key Informant Interviews (KIIs) in all provinces described that men should be considered the head of the household. A man has the responsibility to procreate, support, and protect the family and country. Afghan men are perceived to possess the qualities of being brave and honourable.

The majority of the respondents agreed that gender-based violence, although not right, is justifiable when women resist men's decisions. Most of the religious male key informants believed that Islamic rules permit beating a wife in case she is a "Nashiza" (rebellious/disobedient woman). The participants and informants in all provinces stated that women's responsibility is to manage their homes. Older respondents were more inclined to accept this norm compared to their younger counterparts. Moreover, data showed that female respondents with higher educational attainment had a lower inclination to agree with the norm that women should take care of domestic tasks. Higher educational attainment had little effect on Afghan men's responses.

څو لسیزې وړاندې چې کله زه او زما میرمن د یوه سفر په لړ کې استانبول ته تللي وو، موږ د
یوه کوڅه ډب کس لخوا چې تنکی ځوان و په داسې توګه »ټیکه « شوو چې ځان یې د ښار او
د هغه د ښکالګانو په اړه زموږ د الرښود په توګه وټاکه. موږ په نوموړي ترتیب بې کچې
خوښ وو، داسې چې له بیالبیلو اړخونو یې د ټولو خوښي ترالسه کړې وه؛ تر هغې چې دا کار
تر سره هم نشو. لکه څرنګه یې چې یوې هوښیا رې کوپړۍ وړاندوینه کړی وای د پیښو یوه نه
اټکل کیدونکې ټولګه رامنځته شوه ؛ داسې پیښې چې ښایي د »یو زرو یو شپې« له کومې کیسې
څخه را ایستل شوې وي، حتی که د لید په دایره کې پر ستنو هم وکښل شي بیا به هم د هغه چا
لپاره چې پاملرنه ورته وکړي له عبرت څخه ډکې وي. یوه تنکي ځوان ته د خپلو بهرنیو
رخصتیو د پالن سپارل هغه ته د یوې ګړندۍ الوتکې د واګو له سپارلو سره ډیر توپیر نه لري
داسې چې په تر ټولو ښه حالت کې به تاسې له یوې توندې سپرلۍ سره مخ وئ. بسنه کوي چې
ووایو ښایي ترکیه په اروپا کې وي، خو اروپا هیڅکله هم په ترکیه کې نه ده.
ما دا کیسه د ۲۰۲۰ز په سپرلي کې ولیکله، هغه مهال چې هر لور ته مرګ کمین نیولی و او
یوه ناسم حرکت کولی شول چې د یوه ویروونکي پای په مانا وي. زما چارو زه هره ورځ تش
شوي ښار ته بیولم او زه له دې سره عادت شوی وم چې په خطر کې ژوند وکړم. یوه ورځ زه
په دې سوچ کې شوم چې باید دا پیښې زه د کاغذ پرمخ کتار کړم ، سره له دې چې د دا ډول
کیسې د لیکلو خطر چې زه پکې هغه څه وایم چې خلک یې ناویلي پ ریږدي د ورځني ژوند د
خطرونو پر وړاندې پیکه دی. ولې د هغو احساساتو په اړه د کیسې په ویلو کې ځنډ وکړو چې
بندیز پرې لګیدلی، سره له چې موږ هره ورځ له مرګ سره نڅیږو؟
ډیر کړاو مې وګاله چې پیښې، احساسات او فکري بهیرونه تر ممکنې کچې په کره توګه له
کوم ابهام او پردې پرته بیان کړم. دا چار ښکاره کوي چې تر څومره کچې ټولنیز ژوند او دننه
ژوند له سپینو او تورو دروغو اوبدل شوی دی او دا څومره هڅې ، دسپلین او پریښودو ته اړتی ا
لري. اوسمهال پر یو موډ اوښتې ده چې وایي: لیکواالن په ځواک سره رښتیا لیکي، خو په
پوره باور سره دا کره خبره نه ده بلکې هغه څه چې رښتیا یې هم لیکواالن تر سره کوي دا دي
چې دوی دروغجنو ته رښتیا وایي. ته پوهیږې چې ته څوک یې.

There is no doubt that Pashto as an East Iranian language is related notably to Sogdian, Khwarezmian, (Khotanese) Saka, Bactrian, Pamiri languages (e.g. Shughni), Yidgha-Munji, Wakhi, and Sanglechi-Ishkashimi. However, the precise status of Pashto within the East Iranian language group is often a matter of debate. This study is a preliminary attempt to localize Pashto within this group, by looking at the phonology and specifically to lexical isoglosses. The two main phonemic classes whose developments are discussed here concern the sibilants (*s, *z, *š) and dentals (*t, *d, *θ, *δ). The discussion also includes the outcome in clusters with a sibilant (*sr, *str, *sj, *zj, *št, *rš, *xš, etc.), and those with a dental (*θn, *θr, *θw, etc.). This is followed by the uncovering of the isoglosses that allow us to connect Pashto more closely to the aforementioned East Iranian languages. It appears that Pashto has historically been part of three so-called "Sprachbunds" that reflect the linguistic interactions and influences among these East Iranian peoples in the past. The oldest one consists of Pashto, Khwarezmian, Bactrian and Sanglechi-Ishkashimi. The concurrent arrival of the Pashto speakers and several other East Iranian groups in the Hindukush region gave rise to the second Sprachbund, involving Pashto, Pamiri, Sanglechi-Ishkashimi and Saka. Finally, the establishment of the Bactrian presence and political domination in the region is reflected in the third Sprachbund, which links Bactrian to Pashto and Yidgha-Munji.

غلہ ڈھیر کسان تحریک 1930کی دہائی کی کسان تحریک ہےجو مردان (سرحد،کے پی کے)میں چلی۔ یہ کتاب اب ایک اہم دستاویز کی حیثیت رکھتی ہےاس میں برطانوی استعمارکے خلاف جدوجہد کے علاوہ نواب آف طوروکے خلاف کسانوں کی تحریک کا آنکھوں دیکھاحال قلمبندکیاگیاہے۔ اس مختصرکتاب میں کانگریس، خدائی خدمتگارحکومت کا کسانوں کی طرف رویہ کابھی سراغ ملتاہے ۔ یہ کتاب  سوشلسٹوں اوراشتراکی عالم دین مولاناعبدالرحیم پوپلزئی کے کردارپربھِی روشنی ڈالتاہے۔ اس کتاب سے  پتہ چلتاہے کہ قوم پرست جب اقتدارمیں ہوتے ہیں توان کا اپنے ہی قوم کے کسانوں کی تحریکوں کی طرف رویہ کیاہوتاہے۔ یہ اسوقت کے اسلام پرستوں کی جدوجہد پربھی روشنی ڈالتاہے۔ اس کتاب کے  لئے  میں امیرحمزہ مروت صاحب اورجانان  بونیری کامشکورہیں ۔

The version of record has been published open-access by Critical Asian Studies, at:
https://www.tandfonline.com/doi/full/10.1080/14672715.2022.2030776

This article's premise is that war is ontological devastation, which opens up questions as to how to write about it. The paper contends that even critiques of war, whether critical-geopolitical analyses of global structures or ethnographies of the everyday, center war in ways that underscore erasures of non-war life, and therefore risk participating in that same ontological devastation. Engagement with extra-academic conversational worlds, both their social lives and their intellectual ones, is ethically necessary in writing war. To that end, this article examines poetic production from one front in the US-led "Global War on Terror": Swat Valley, Pakistan. Poets in Swat have produced an analysis of war as ontological devastation, but also protest their reduction, in the minds of others and themselves, to the violence-stricken present. This intervention is not an intellectual critique alone. Focusing on a new genre of "resistance" poetry, this article shows how poets resist war by maintaining worlds partly beyond it. In this, the critical content and the social lives of poetry are inseparable.

Günümüz Afganistan toprakları verimli Hindistan ovalarıyla Orta Asya step ve
çöllerini birbirinden ayıran bir ara tampon bölge gibidir. Tarihte kimi zaman Orta
Asya/İrandan Hindistan’a geçenlerin ilk idari noktası olmuş kimi zaman da
Hindistandaki topraklarını genişletmek isteyen devletlerin idaresine girmiştir. Orta
Asyadan Hindistan’a geçen Türklerin de Afgan platoları -geçiş yolları üzerinde
bulunması bakımından- ilk durak yerleri olmuştur. Türkçe ve Türkler için edebî,
siyasî, kültürel ve sosyal tarih açısından belki Hindistan kadar önemli bir
coğrafyadır. Bilinen tarih itibariyle 2500 yıla yakın bir etkileşim söz konusudur.
Hindistan yarıkıtasının Kuzey, Batı ve Orta kısımları yüzlerce yıl çeşitli Türk
devletlerinin idaresinde kalırken Afganistan da bu idarenin çoğu zaman bir parçası
olmuştur. Kuşan devletiyle başlayıp 1725 yılında yerli Afgan şahının idaresine
geçene kadar Afganistan’da aralıklarla neredeyse 1700-1800 yıl boyunca Türk
idaresi vakidir. 45-60 milyon civarında konuşuru bulunan Peştuca, Türk Dili ve
Türk tarihi açısından önemli lisanlardan biridir. Türklerin idaresi sırasında “üst dil”
olan Türkçe mahallî Farsça ve Peştucayı ciddî şekilde tesiri altında bırakmıştır.
Çalışmada kısaca Afganistan tarihi ve Türklerle ilişkili tarihi ele alınmıştır. Afgan
dilinde yazılan hem ilk temel sözlükler hem de son dönemde yazılan sözlüklerden
olmak üzere altı farklı Peştuca sözlük taranmıştır. Bu sözlüklerde geçen Türkçeden
Afgan diline ödünçlenen kelime, ek ve yeniden üretilen hibrit kelimeler
listelenmiştir. Çalışmamızda yeni üretimlerle birlikte 333 kelime ve dil unsuru
tespit edilmiştir. Bilebildiğimiz kadarıyla Peştucadaki Türkçe kelimelere dair ilk ve
tek çalışma dolaylı olarak Doerfer’in “Yeni Farsçadaki Türkçe ve Moğolca
Kelimeler” adlı çalışmasıdır. Çalışmamız, Doerfer’in dolaylı çalışması bir tarafa
bırakılırsa, ihmal edilen bu konuda ilk müstakil çalışmadır. Türkçe kelime ve
unsurlara ilaveten 32 Moğolca kelime de listede yer bulmaktadır. Son olarak
listenin sonuna Türkçeyle Batı dillerinden geçen örnek dört kelime eklenmiştir. Tespit edilen kelimeler tematik, morfolojik ve fonetik tasnife tabi tutulmuştur.

This is a compilation of all the translations I have ever done for Coke Studio, and covers Seasons 2-10 & 12. Over the course of 10 seasons of the popular music programme, I had the opportunity to translate over 200 songs in 15 languages (Siraiki, Sindhi, Pashto, Punjabi, Brahui, Balochi, Braj Bhasha, Marwari, Bengali, Urdu, Persian, Kashmiri, Burushaski, Arabic, and Turkish), with the generous aid and advice of native speakers and academic experts.

How do we understand links between Sufism and pro-egalitarian revolutionary activism in the early twentieth century; and how did upland compositions of self and community help constitute revolutionary activism in South Asia more broadly? Using Pashto poetry as my archive, I integrate a history of radical egalitarian thought and political practice into a holistic study of self-making, of imperial spatiality, and of shifting gradients of power in the regions between Kabul and Punjab. Amid a chaotic rise of new practices of imperial and monarchic hegemony around the turn of the twentieth century, I argue, older sedimentations of ‘devotee selfhood’ in the high valleys of eastern Afghanistan gave rise, in social spaces preserved by self-reflexive poetic practice and circulation, to conscious desires for avoidance of all forms of hierarchy or sovereignty, in favour of a horizontal politics of reciprocity. Such inchoate drives for freedom later played a role in constituting anti-statist revolutionary subjectivities across great geographical and social distance. From upland Sufi roots, they rippled outwards to intersect with the work of transnational socialist and anti-imperialist militants in Indian nationalist circles too and even influenced scholars at the heart of the nascent Afghan nation state.

The present study discusses the borrowings from older Indo-Aryan — Sanskrit, Gandhari Prakrit and Proto-Dardic — and early New Persian that have entered the Pashto language. This is carried out through specific phonological features in Pashto that betray both the relative age and foreign character of the borrowing. In addition, the older loanwords provide us with some clues of the scale and nature of the historical contacts that the Pashto speakers
enjoyed with culturally more advanced neighbours in the region that encompasses eastern Iran, Afghanistan and northern Pakistan.

An exploration, for the magazine *Tanqeed*, of the Pashto poetry of Amir Hamza Shinwari: a poet who lived a borderland life, or rather, a life into which borders grew.

About mobility, culture, infrastructure, nation and identity formation, bordering, and trauma on the Afghan-Pakistan frontier. Originally written for the web, the online version should probably be the one of record, and has linked citations:

http://www.tanqeed.org/2016/02/personal-history-against-an-imperial-border-the-lives-of-amir-hamza-shinwari/

RÉSUMÉ Cet article fait partie d'un projet de recherche onomasiologique plus vaste, relatif aux termes désignant les parties du corps dans les langues iraniennes. L'auteure se con-centre ici sur les termes iraniens utilisés pour désigner les « gencives » ‒ aussi bien d'un point de vue notionnel que dialectologique. L'objectif est d'identifier les diffé-rents modèles cognitifs servant à désigner, dans les langues iraniennes, cette partie du corps, et d'établir l'aire de diffusion de mots simples ou d'ensembles de mots ap-parentés. L'auteure, d'une part, met ici en évidence de forts liens conceptuels entre les « gencives » et d'autres parties de l'intérieur de la bouche, et, d'autre part, suggère des modèles concurrents en termes de conceptualisation des éléments constituant ce cadre. Plusieurs étymologies iraniennes inédites sont également avancées. Mots-clés : lexique iranien, onomasiologie iranienne, termes des parties du corps iraniens, dialectologie iranienne, étymologies iraniennes ABSTRACT This paper, which is part of a broader onomasiological research project on the body part terms in Iranian, focuses on the Iranian terms for 'gums of the teeth' from both a motivational and a dialectological perspective. The goal is to individuate the different cognitive patterns of denomination for this body part in the Iranian languages and to establish the areal diffusion of single words or set of cognate words. The strong conceptual links between 'gums' and other parts belonging to the 'interior of the mouth' frame have been pointed out and competing models in conceptualising the elements making up that frame have also been suggested. Several new Iranian etymologies have been proposed.

This contribution deals with the etymology of the Pashto word zérma preparation; stockpiling, reserve. So far, an etymology for this word has not been found but the author strongly believes that zérma can be connected to two Avestan compounds as well as examples from Indo-Aryan. Its cognates reveal that the original meaning of zérma must have been (some kind of) houses, or huts, and that it developed its contemporary sense through an older storehouse.

The present study sheds light on Pashto or Pakhto Poetry and Militancy in Khyber Pakhtunkhwa after 9/11. The fieldwork for this study was conducted in the Peshawar district of Khyber Pakhtunkhwa, Pakistan, from December 2020 to April 2021. Findings of this research are based on data collected in district Peshawar of Khyber Pakhtunkhwa. Data for this paper was collected through participant observations, in-depth interviews, Focused Group Discussions (FGDs), and informal discussions with poets, literary people, audience of poetry gatherings, and academicians. Furthermore, the collected data is analyzed through thematic analysis. The works on ‘culture alternatives’ of social movements of Guha and Laclau and ‘weapons of the weak’ by Scott have been consulted for the theoretical framework of the current research. Data collected from various sources reveals that Pashto poetry is influenced by different factors. These includes cross boarder interaction and interaction with neighboring lang...

The study is based mainly on the author’s field materials, collected between 1993 and 1997 during an ethno-linguistic research assignment. These materials include systematised observations concerning the sociolinguistic situation in the area, as well as linguistic data pertaining to language use of Pashtun migrants living and working there. The aim of the study is to define the place of Pashto speakers in the multiethnic and multilingual environment of the Northern Areas of Pakistan and to analyse the impact of this environment on their communication patterns and language use.
        Chapter one provides an overview of the socio-linguistic situation prevalent in Pakistan's Pashto speaking core areas. It contains an outline of Pashto's place within the Pakistan's language environment, a short overview of Pashto's dialectal divisions. Pashto is one of the more than 60 languages current on the territory of Pakistan, where it is spoken by about 23 million people, mostly living in the North Western Frontier Province, in Baluchistan and in the Federally Administered Tribal Areas. The language is divided into a great number of varieties, most of them identified with one specific geographical area, some of them of supra regional occurrence. Over the centuries Pashto has been in close contact with a number of small neighbouring languages influencing their lexicon and grammar, and sometimes even replacing them. At the same time, Pashto has been and continues to be influenced by important supra regional languages, mostly by Persian, but also by Turkic and Indo-Arian languages.
        Chapter two investigates the socio-linguistic situation in the Northern Areas of Pakistan. On their territory in the mid-1990s were living and interacting more than ten large ethno-linguistic groups, who were speaking languages belonging to the Indo-Aryan, Sino-Tibetan, Iranian and Turkic language families. The numerically most widespread local languages were Dardic Shina and Khowar, Burushaski (a language isolate) and Balti (western Tibetan). Indo-Aryan Gujari, Turkic Uighur and Eastern Iranian Pashto were spoken by minorities; Urdu (member of the Central group of Indo-Arian languages) was functioning as the regional lingua franca.
        Chapter three outlines, mainly on the base of oral sources, the settlement history of Pashto speakers in Pakistan’s Northern Areas over the last 150 years, beginning in colonial times and concentrating on the decades following the opening of the Karakoram Highway in 1978. Interwoven with the narrative are childhood memories and life stories re-counted by the Pashto speakers interviewed by the author. Their stories provide a voice to the Pashto speaking migrants themselves and give the reader a fascinating insight into their lives.
        Chapter four deals with the dynamics of the Pashtuns' migration process and the patterns of linguistic interactions to be observed among contemporary migrants. The beginning of Pashtun migration to the Northern Pakistan can be dated back to the 19th century. According to their way of life, the Pasthuns of the Northern Areas were divided into two groups: permanent and temporary migrants. Permanent migrants were using their mother tongue mostly in the family domain, whereby the younger generation tended to switch from Pashto to the local dominant language while communicating among themselves each other. Temporary migrants used their mother tongue in all communication situations with other Pashtuns. Urdu was widely known among the migrants and employed by them while communicating with non-Pashto speakers.
        Chapter five deals with the phenomenon of language shift among permanent Pashtun migrants. Similar to the Pashtun core areas, also in the Northern Areas Pashto was a perceived as a strong identity marker. This perception played a key role in the decision of permanent Pashtun migrants to transmit their mother tongue to their children. In the mid-1990s for a majority of permanent Pashtun migrants, most of them living in urban settings, the preservation of their traditional mother tongue was indispensable: A comparatively smaller group of permanent Pashtun migrant families, most of them settled in rural areas, was in the process of giving up Pashto and shifting to the local majority langue.
        An annex contains a political map of the Northern Areas and adjoining regions and a table demonstrating the continuity of the use of Pashto among permanent Pashtun migrants within the family domain.

The paper deals with the motives of the students of foreign languages in Pakistan to enroll in a foreign language course. The object of this investigation is the group of foreign language students enrolled at the Institute of Languages at University of the Punjab during the academic year 2013-2014. A questionnaire was provided to the students where they had to answer the main questions of this research. The data collection was followed up with personal interviews which enabled the students to further explain their reasoning for their choice of foreign language. The study concludes with the factors and reasons behind the students’ motivation towards learning a foreign language.

The speakers of any language, even if at a small extent, concur to change the lexicon, which they have inherited as a whole. They are driven to do that by the necessity of naming something new or optimizing the onomasio-logical salience of already existing words, with a continuous changing in the way they express concepts. In order to avoid an overloading of the memory system, they are encouraged to recycle what is already existent in the lexicon. Through a small set of associative strategies, people relate a concept which has already been verbalized, with another one which has to be verbalized, producing lexical changes. Over time, however, the conceptual motivation which originated a particular designation becomes obscure to speakers. Large scale lexical surveys aid us in discovering recurrent schemas of designating a concept and recovering the relevant motivation for each designation, i.e. its 'iconym' (the Engl. term iconym has been currently utilized, e.g., by Joachim Grzega in his contributions to Onomasiology Online). In the general framework of cognitive onomasiology, I have been carrying out since the 1990s (at L'Orientale University, Naples) a project aimed at singling out the different 'pathways' through which natural physical concepts have been designated in the Iranian languages, in order to get insight into the way Iranian speaking peoples have perceived and conceptualized the physical environment which they concurred to change with their millenary activities. There are several types of associative relations on which lexical innovation relies on; one of these is similarity. The best known process based on similarity is that of metaphor, a process through which we speak of a concept in terms of another, and whose main lines are similarity of shape, similarity of spatial configuration , functional similarity, etc. Since human beings perceive their bodies as an interface between themselves and the surrounding world, the body part lexicon overlaps in many points with those of other conceptual domains; first of all, with the lexicon used to describe the environment.

Several factors impede the development of machine translation for the Pashto language, including encoding, standardization, and the grammar of the language itself. The rule-based TranSphere system, based on Lexical Functional Grammar, has been extended through additions from Role and Reference Grammar to better handle these problems. This demo aims to show that despite the difficulties, it is possible to obtain useful translational capabilities.

The current paper is an invitation to a virtual journey to Gilgit-Baltistan (former Northern Areas), a high mountain region in the north of Pakistan, endowed with an amazing variety of languages spoken on its territory. The travel itinerary includes stops at Skardu (Baltistan), Gojal (upper Hunza valley), Karimabad (central Hunza valley), Taus (Yasin valley) and Gilgit town. At each destination the traveller is introduced to the languages used by its inhabitants: Balti, Wakhi, Burushaski, Domaakí, Pashto and Shina. Local personalities, scholars and a foreign researcher share key information about their language's geographical distribution, speaker numbers and dialectal division. Special attention is given to expositions of the language attitude of the concerned speaker communities, as well as to the description of local efforts directed at creating language-specific alphabets and the promotion of mother tongue education. The interlocutors' narratives are complemented by black-and-white photographs and references to recent academic publications dedicated to the languages and peoples of Gilgit-Baltistan.

IntroductionIn Pakhtun society, proverbs occupy a special place in oral literature and are the most widely used for all folklore (Tair and Edwards, 1982; Akhtar, 1997). Rather than relics of the past, Pashto proverbs are still widely spoken and play an important role in the everyday lives of Pakhtuns. A wiser man is considered to be the one who speaks more proverbs (Khattak, 2006). Pashto proverbs are found in textbooks, newspapers, and are spoken in radio programs and in television dramas, as well as in daily conversations in the bazzar and at homes, between and among men and women (Bartlotti and Khattak, 2006). Proverbs can be heard in political speeches as well in political commentaries, in a situation of social conflict and in aggravated family arguments. The use of proverbs makes these not only a clever form of verbal art, but also a potent tool of verbal combat (Enevoldsen, 2004). A proverb is a wisdom expressed in a sentence (Mieder, 1985:113).According to Milner (1969:199) a...

Current research was conducted in the village Toru in District Mardan, Khyber Pakhtunkhwa, Pakistan. The main objective of this research was to understand Pakhtun society through matal (proverbs) with special emphasis on Tarboorwali (agnatic rivalry) and cousin marriages. Tarboorwali (agnatic rivalry) and cousin marriages are indispensable part of Pakhtun culture. People express their distinct cultural identity and ideal Pakhtun behaviour through the expression of proverbs on various occasions. So, with the help of proverbs one can easily understand the worldview and perceptions of the people about Pakhtun customs, traditions, social institution, the ideology, and belief system. The matals were used as a daily activity and were interpreted in the socio-cultural context to understand the way of thinking and behaving. One can easily understand the feelings, aspirations, and customs and traditions of the Pakhtuns and how all these become meaningful in social discourse. One can understand the significance of social institutions such as Tarboorwali (agnatic rivalry) and cousin marriages by interpreting matals through discourse analysis.

The foundations of Pakistan's Afghanistan policy have been to prevent the formation of an independent Great Pashtunistan that includes the Pashtun ethnic population in Pakistan and geographically to the northwest of Pakistan and to reduce the influence and interference of India on Afghanistan. In this context, the main problem for Pakistan has been Pashtun nationalism originating from Afghanistan and the indirect problem has been the existence of India.

This article studies the grammatical case of the Pashto language, with its focus on the oblique plural case of words terminating in different types of the letter ‫ی‬ /Yey/, where such cases of words are formed by replacing its various types with either ‫و‬ /waaw/, or ‫یو‬ /yow/. A summative approach to qualitative content analysis was used to analyse the data. The current grammatical rules of such words were studied in-depth but did not include rules where the oblique plurals thereof end in ‫یانو‬ /yaanow/. The study aimed to explore the problems of related grammatical rules and the trend of making such plurals where, except for the long Yey ‫,ې‬ the writers tend to replace most types of the letter Yey with ‫یو‬ /yow/. The paper also investigates what type of the letter Yey ‫ی‬ must be replaced with ‫و‬ and what type with ‫,یو‬ and whether replacing every type thereof with ‫و‬ or replacing all with ‫یو‬ will create ambiguity concerning the meaning of words used in their oblique plural cases. The study found that replacing all or most types of this letter with ‫و‬ or replacing all or most types thereof with ‫یو‬ results in ambiguity leading to the wrong meaning of words. In addition, findings hereof showed that only the feminine Yey ‫ۍ‬ should be replaced with ‫.یو‬ A fresh approach to making the oblique plural cases of such words has been introduced, and new rules are proposed, thereby facilitating writers in figuring out the correct oblique plural case of words. This study is the first attempt at unearthing the problems associated with the oblique plurals, as prior to this, no such study has been done in regard thereto.

In this article, I survey historical writing related to the twentieth-century
Afghan–Pakistan frontier, particularly Pashtun-majority locations in
Khyber-Pakhtunkhwa: the former Northwest Frontier Province. I focus
on works that help conceptualize history beyond issues of political
economy. Some locate themselves solely in the Anglophone academy,
but this is not intended as a complete survey of their field. Rather, I place
those works in dialogue with, and prioritize, eclectic histories that are
both ‘about’ and ‘of’ the borderland; and I discuss this combined field
with reference to other scholarly work on ‘thinking from borders’ in both
the political–economic and intellectual–cultural senses. My goal is to
intervene in the second set of borders, to disrupt boundaries between
global academic culture and ‘other’ intellectual milieus. Taking tazkiras
and autobiographies as examples, I argue that genres of writing from
regions heavily fragmented by imperial bordering, among other factors,
are social theory in action, not just representation for historians to
appropriate. Engaging border history genres and taking seriously the
insight they offer requires a willingness to engage the webs of social
commitments that produced these works: to work in contribution to
their milieus rather than merely writing about them.

آرمی پبلک اسکول پرحملے کے ایک سال بعد پاکستانی فوج نے جونغمہ تیارکیااس پرلبرل لیفٹ اورقوم پرست عناصرکی طرف سے بہت سخت ردعمل آیا۔ اس نغمہ میں 'دشمن کے  بچوں کوپڑھانے 'عزم ظاہرکیاگیاہے جس سے  یہ پیغام ملتاہے کہ فوج ایک بارپھرطالبان سے  سمجھوتہ کی طرف بڑھ رہی ہے۔ اورجنگ کوفراموش کرکے اورحساب برابرمان کراب بچے  کچے  طالبان کی سرپرستی  کرناچاہتی ہے۔ میں نے 15،16اور17دسمبرکوسوشل میڈیا پرشئرہونے والے مقبول ترین پوسٹوں میں کچھ کومنتخب کرکے یہ جاننے کی کوشش کی ہے  کہ قوم پرست، روشن خیال، لبرل اورلیفٹ کیاکہناچاہتاہے  اورپھران کے  وجوہات جاننے کی کوشش کی ہے۔

The paper is devoted to the phenomenon of mother tongue change, which is known as the most common course of language death. The languages under consideration are Domaakí, with ca. 350 speakers in the Nager and Hunza Valleys, and Pashto as spoken by permanent migrants in ca. 150 households scattered all over the Northern Areas (Gilgit-Baltistan). By analysing and comparing the social environment of both speech communities the author attempts to illustrate the importance of the speakers' attitude towards their own mother tongue in the process of language shift.

د پښتو ژبې په لیکدود او املا کې یې (ی) ‌‌‌‌‌‌ډېر ارزښتناکه رول لري. په پښتو ژبه کې د سمې او معیاري لیکنې لپاره د يې (ى) په ډولونو باندې ځان پوهول ‌‌‌‌‌‌ډېر اړین دي. پښتو کې (ی) نه تنها د کلمو غږیزه بڼه جوړوي، بلکه د (ی) سم کارول لوستونکي سره د مفرد او جمع او د مذکر او مؤنثو کلمو په پېژندلو او د لیک په لوستلو کې ‌‌‌‌‌‌ډېره مرسته کوي. همدارنګه، د (ى) غلط کارول د لغت په معنی کې رنګارنګ بدلونونه راولي؛ لکه د مفرد کلمه په جمع او د مذکر کلمه په مؤنث بدلوي، او په لوستلو کې ستونزه رامنځ ته کوي. هيله ده چې دا جدول به تاسو ته ګټور ثابت شي.