Interestingly enough, many different ethnic groups can be found in Afghanistan. Some are from other countries and others have only Afghan routes. Discoveries show that Hazaras are one of the lowest and Pashtuns one of the highest powers in Afghan society. People would automatically assume that there were only one or two different ethnic groups, which live in Afghanistan. However, there appears to be a great variety of different peoples living in Afghan society. All together, fourteen different ethnicities can be discovered in Afghanistan. I have found the following: Arab, Hindu-Sikh, Farsiwans, Wakhis, Sunni Brahui, Qizilbash, Aimaqs, Baluchs, Nuristanis, Turkmens, Uzbeks, Hazaras, Tajik, and Pashtun people.
Hazaras tend to be on the bottom of what we would call the Afghanistan “food chain”. This means that these certain people are not well respected or liked in Afghan society. Most Hazaras like to live in Hazarajat and Hazaristan where they will be more respected than their relations from Afghanistan. Hazaras are said to come from many different backgrounds but the one that makes the most sense is they tend to be “direct descendents of Mongolian soldiers that previously came to Afghanistan with Genghis Khan’s expeditionist army” (Emadi Par. 3) This particular theory is always under critics thought, but most support this theory. However, some think that the Hazaras are half Mongolian and Half Turk. The religion of the Hazaras are scattered depending on where you find the tribe. Most are apt to be Shiite, but some are known to be Sunni Muslims. The population of this ethnic group is 6-7 million. Even though Hazaras are low in the social scale of Afghan society, they can hold quite respected positions in their tribes. The H...
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...e Canada tend to not put others lives in perspective and to not think about what may or may not be happening to them. We are so fortunate to not be in a place where most people don’t starve to death and whole villages have to move because of bombing in their area or some other bad event to take place.
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By 1996, popular support for the Taliban among Afghanistan’s Southern Pashtun Ethnic group tremendously helped the Taliban come to power. (Encyclopedia Britannica) The Pashtuns represent an Eastern Iranian Ethno-linguistic group with its headquarters mainly in Eastern and Southern Afghanistan. This chain also practices the Islamic code of conduct in their culture (which explains why they had such support for the Taliban.) The Pashtuns gained attention from the world from their support to the Taliban,the group is similar to the Taliban in many ways, they also exclude women from joining, even without women the Ethnic group has a huge following with a total population of over forty million, as stated in New World Encyclopedia. Consequently, the Support from the Southern Pashtun Ethnic Group and other influences the Taliban was able to seize the Capital of Afghanistan and gain control of all of the country from 1996 to
...However, several Uzbeks have become successful businessmen and skilled artisans. Uzbek social structure is patriarchal and leaders having the title beg, arbab or khan enjoy considerable power. The Uzbeks have no hesitation marrying with Uzbek and Tajik, but are averse to nuptial relations with Pashtuns.
Afghanistan since its beginning has been a place of conflict, despair, and at times lost hope. It has been taken advantage of and lost its sense of identity, which has had a direct effect on its people, and there own sense of what justice truly is.
Lewis, S. (11 December, 2013). Without a Safety Net: What kind of country do Canadians
"Afghanistan - Language, Culture, Customs and Etiquette." The Translation Agency For A Complete Professional Translation Service. N.p., n.d. Web. 18 May 2014.
As this community grew bigger, a language developed called Hazaragi, this is now the main language spoken by the Hazara. The Hazara are semi-nomadic, meaning move from time to time depending on season. Housing varies on location and season, where houses can be made of different materials such as sun-dried bricks, mud and straw, stone, and timber. Before the 19th century, Hazaras were 67% of Afghanistan’s population, but this all changed when nearly half of them were killed in 1863 by political action. Later, groups like the Taliban tried to even further rid of them, and now the Hazara are less than 10% of Afghanistan’s population. For the last 200 years, the Hazaras still face racial discrimination and attacks from people. Even though they still face discrimination, they thrive on religion and
Since there were four tribal groups, the country went to different political policies. Mrs Mary Nawabi states, “The Russians had the biggest educational influence in the lives of Afghans. Many Afghans received to attend universities in Russia. After the completion of education, they came back to Afghanistan with a communist mindset. It was unfortunate, that most government positions were held by Afghan communist individuals. That if you do not believe in communism, you do not have a job. (Nawabi,
There are many sociological key concepts that would relate to the war in Afghanistan. The three that I have chosen are structural social mobility, modernization theory, and gender stratification.
Afghanistan is a country that is mysterious to many outsiders. From the harsh landscape to the traditional social norms shared by its people, Afghanistan continues to mystify the world. The country’s unique location has influenced its history and people, and that of the nations and armies that have tried to conquer it. Like all nations, Afghanistan’s geography, infrastructure, history and people contribute to the overall culture of the country.
The population of Afghanistan was 28,395,716 in the year 2010 and it has reached Thirty One Million estimated in the year 2013 and it includes 2.6 million afghan refugees which are temporarily residing in Iran and Pakistan. More than 99% of the population follows Islam. 80-89% population is follows Sunni Islam practice and the remaining 10-19% follows Shia Islam practices. And the remaining 1% population follows Hinduism or Sikhism. And currently there are thirteen major ethnic groups present in the Afghanistan which are
Pashtunwali dates back to the pre-Islamic era in history and is a code the Pashtuns follow regardless of any difference in geographical location. The social code produces loyal and devote people as well developing high-class male models, which they believe to be far greater than that of Western culture (Dyk 2011). The foundation of Pashtunwali is based on justice, self-respect, hospitality, forgiveness, love, tolerance, loyalty, equality and independence. Of all of those traits listed none is more important to the Pashtuns than honor (izzat). Honor is what makes a person a Pashtun and part of their community; however, if he or she loses their honor they are not given rights, protection or support from the community. Due to the repressive nature of Islamic radicalism, many Westerners would be shocked to find that there is a culture, which is severely independent and values individual liberty. This is due to Islam religion dominating a large portion of the Afghan culture for centuries. Surprisingly, the Islamic identity of the Pashtuns is only one thousand years old. This may explain how the religion corrupted Pashtunwali, since it is reportedly five thousand years old. Pashtunwali provided guidelines, which helped make a peaceful and hospitable Afghanistan. An example of this hospitality is seen through reports of the accommodation of Jews and Christians. This holds true to the Pashtun’s ethics when they recognize both these religions to be part of "the book". The new image of the Pashtuns contrasts these characteristics due to the fascism of the Taliban's perverted Deobandi-Wahhabist Islam. This form of Islam had been exported from Pakistan and was remotely known in Afghanistan. Upon the Soviet invasion, in 1979, the Pashtun code ...
In the past ten years the Afghan Government has been dealing with a number of issues that have caused problems for the country, problems such as illegal drug trade, terrorism and violence. But nowadays they are fighting a problem that has long existed between people, and quite recently has taken a whole new aspect to it. Ethnic conflict is the destructive factor that has caused problems between people for generations, often leading to fights, outbreak of violence and grudge between different ethnicities.
I The political instability in Afghanistan originating from the 1970s has caused changes in its zeitgeist, as seen through the change in the culture and lifestyle available to the Afghan people. Over the next three decades, there is a significant transition of civil liberties, and a change from a path to liberalism to a traditional conservative nature in the eyes of outsiders. The novel “A Thousand Splendid Suns” by Khaled Hosseini demonstrates the change by telling a realistic story based on the true events which took place in Afghanistan.
There is a majority of reasons that caused the education in Afghanistan to weaken and become one of the poorest worldwide. One of these reasons includes war which brought devastating violence into the country. The war was fought between the Soviets and the Afghan’s in 1978. By this time, the literacy rate for both males and females were very low. For males the literacy rate was eighteen percent and for females it was five percent. Furthermore, the enrollment rates for students attending schools were fifty-four percent for males and only twelve percent for females. From 1978 through 1992, the Soviets invaded Afghanistan and as the war continued to progress, two types of education systems emerged. One of the two was established by Mujaheddin groups with Western backing, while the other was provided by communist Soviets. As the two systems formed, the Soviets attempted to use their education system to force social changes on the rural Afghans. The Soviets style of social changes contradicted the Afghan’s religious and social valu...
Harrison, Selig S. Review of In Afghanistan’s Shadow: Baloch Nationalism and Soviet Temptations by Qauidir Amir Yar. Middle East Journal, Vol. 36, No. 4 (Autumn, 1982), 587-588.