Birds

Birds in general are good and noble creatures, especially parrots and pigeons, which are popular as pets.  Chickens and pheasants also carry positive value, the former for eating, and the latter also for fighting.  Bird fights are very common and again raise the value of the animal; all variety of birds are fought.  In Persian literature, birds are often referred to in poetic context, especially in reference to romance and love.  They frequently feature in contemporary poems and songs.  The bulbul بلبل (the nightingale) is just such a symbol.  In Afghanistan, there is one potential exception to the generally positive association with birds - the eagle, which represents a kidnapper.

Saz - blood money

The word saz  سز is used for blood money or compensation in lieu of killing. Under the custom of saz a person who feels penitent after committing a deliberate murder, approaches the deceased’s family through a Jirga and offers to make payment of blood money to end the enmity between them. All hostilities come to an end between the parties after acceptance of saz. Sometimes the payment of compensation takes the form of giving a girl in marriage to the aggrieved party. It is also called swarah, which binds together the two parties in blood relations and thus helps in eradicating ill will and feeling of  enmity.

Hamsaya - neighbor

The word hamsaya همسایه stands for neighbor in Pashto, but it may also be applied to a man who abandons his home either due to poverty or due to blood feud and seeks protection of an elder of another village. In this way the latter becomes his client or vassal, it is therefore incumbent upon the protector to save his hamsaya from insult or injury from any source.

Balandra and Ashar

Balandra  (Pashto: blandra بلندره) is a word used by the Afridi tribe to express an invitation   Ashar  ( عشر) is an Arabic wording meaning tenth and can refer to a religious tithe or tax.  Both balandra  and ashar  can also be used to describe a village aid program under which a particular task is accomplished on the basis of mutual cooperation and assistance. At the time of sowing or harvesting, the villagers lend a helping hand to the man who seeks their help. They help to plough his fields at sowing time and assist him in reaping his crops at the time of harvest. The man thus obliged, by the fellow villagers holds a feast in their honor in the evening.

Itibar - Trust

Itibar إعتبار which means trust, or guaranteed assurance, is the arch of society, which is governed by unwritten laws or convention. All business including contracts relating to sale and mortgage or disposal of the property, is transacted on the basis of trust or itibar. Such transactions are verbal and are entered into in the presence of the village elders or a few witnesses. The violation of itibar is considered a dishonorable act, one unbecoming of a gentleman and contrary to the norms of Pashtunwali.

Cats in Afghan culture

(Pashto: pisho پیشو )

Cats are very positive.  If one has cleaned oneself for prayer, and one comes into contact with another animal – especially a dog– one would have to clean oneself all over again, except with cats.  Cats are allowed in the house, and they can even eat on the table.  They also eat mice: mice are considered very bad animals, primarily as they “steal” food.  Cats in Afghanistan are considered to have seven lives (as opposed to the Western conception of nine); also, if a black cat crosses one’s path, this is also considered bad luck, much like the Western superstition; one can break the bad luck by throwing something at the cat.

Mountains

Mountains (Pashto: gharغر  plural gharuna غرونه) evoke spiritual beliefs and allude to the divine. They are most commonly used to evoke the grandeur of the divine and aspects of heavenly paradise. Therefore mountains are implicitly linked to notions of martyrdom and sacrifice. It is less common but also used to serve as graphic representations of specific areas of interest such as Afghanistan, Chechnya, and Kashmir.
 

Wolf

A lewë  لیوه  "wolf" is a word used to describe a bad, corrupt person.  A wolf is a person that takes things that are supposed to be given to others.  Many Afghans describe government ministers as lewan لیوان  “wolves”.

Bloody Sword

Blood symbolizes violence, martyrdom, sacrifice, injustice, tyranny, oppression, or victory in battle. In conjunction with a sword evokes both the literal violence inherent in the jihadi struggle and the possibilities of a military victory. The blood on a sword being held by a fighter emphasizes the strength and power of the jihadi fighter and affords him and inflated stature (that of a strong successful warrior). It could also refer to the fight or battle (literally or figuratively), and could connect him to notions of the Islamic past, especially to first generation Muslims, and their success in Jihad. Blood dripping from a sword may have a strong Salafi سلفی  connection.

Prayer

One of the 5 pillars of Islam is prayer.  In Arabic, Salat  صلاة  means prayer, and in Pashto it's 'lmunz' (لمونځ).  It is the obligation of every able Muslim adult. Exceptions are made for travelers, fighters, and the infirm. Sunni Muslims (Afghanistan is mostly Sunni), pray five times a day.  Below is a rough estimate of the prayer times.  Azan is the call to prayer which is recited by the muezzin at prescribed times during the day.

1. Pre-dawn

                Azan: 1 hour before sunrise

                Prayer: Between 1 hour and 15 minutes before sunrise

2. Afternoon

                Azan: Between 12:30 and 1 p.m.

                Prayer: Between 1-4 p.m.

3. Late afternoon

                Azan: Between 4-4:30 p.m.

                Prayer: Between 4:30 p.m. and sunset

4. Evening

                Azan: Around 15 to 20 minutes after sunset

                Prayer: Between 30 minutes and an hour after sunset

5. Night

                Azan: At least 90 minutes after sunset

                Prayer: After the azan and before the pre-dawn prayer

Muslims don't pray exactly at noon or at sunset, because they want to be misconstrued as worshipping the sun.

Zakat

Zakat  زكاة  

Zakat is one of the 5 pillars of Islam.  Zakat is a charitable donation that all able Muslims are obligated to make every year, kind of like a tithe.  It is usually 2.5% of annual income, paid in cash or in kind. Traditionally, zakat has consisted of alms given to the poor; in modern times, it is occasionally interpreted to also mean assistance for Muslims in duress.  The Taliban sometimes demand “zakat” or call donations to their cause “zakat.”

Marriage

The Pashto word for marriage is “Wada” واده .  Each tribe establishes rules and the rights for males and females to marry.   

The Afghan laws govern the marriages.  A Muslim man can marry a non-Muslim woman but a non-Muslim woman cannot marry a Muslim man. When a Muslim man wants to marry a foreign woman who is non-Muslim and the woman is not “kitabi”, or “of the book which includes the Bible, Torah, Zabor or Quran, she must first convert to Islam. In either case, the court will only register the marriage in a religious ceremony. 

Some families now leave the decision of selection of a groom up to the woman.  In the past, men and women had little say into their partners as most marriages were arranged by the parents.   In addition, the country's Shia religious leaders conduct group marriages to help their society save money.

Pashto rules:

When a man says "I'm married", it's  زه واده لرم

For a woman, it's:  زه واده يم

They are married: واده شوی دی

To marry/get married:  واده کول
Sarah is married to Hakim: سارا د حکيم سره واده کوى

Tawiz

A tawiz (تعویض) is an amulet, often worn around the neck, containing a small piece of paper with a prayer or verse from the Quran inscribed upon it. It is thought to bring good luck and safe-guard the wearer. Despite the superstitious aspect of the practice, the Taliban have not come out against the custom.

Kite Flying

Kite flying   ګودى پران بازى  (Gudiparan Bazi - literally translated as “Flying Doll Play”) is a very popular sport in Afghanistan, as highlighted in the movie, The Kite Runner.

The kites are flown very high, easy on a day when the wind is a sure thing. It looks beautiful and calm until an opponent comes along .  Unlike the soft, white, cotton kite string of your childhood, Afghan string comes in black, brown, hot pink, deep purples, and reds. The string is like a fine sandpaper to the touch -- with glass or sand encrusting what looks like monofilament. It's designed to cut the opponent's line and send the kite floating to earth, defeated.

"Every winter, districts in Kabul held a kite-fighting tournament. If you were a boy living in Kabul, the day of the tournament was undeniably the highlight of the cold season. I never slept the night before the tournament. I felt like a soldier trying to sleep in the trenches the night before a major battle. And that wasn't so far off. In Kabul, fighting kites was a little like going to war" (Hosseini, The Kite Runner, p.43)

The following article on kite flying was found at http://www.afghana.com/Entertainment/Gudiparanbazi.htm

Before the war began, Gudiparan bazi was a common hobby of many Afghans throughout Afghanistan.  It was a form of sport that many elevated to an art form.  From the designs and sizes of the kites to the making of unbreakable tar (wire), for many people, this became a matter of honor.  People would compete to see who was the best kite fighter in the neighborhood.  This addicting sport absorbed many young Afghans, even during the war.  For those who missed out on this great Afghan pastime, here is the nuts and bolts of Afghan kite and kite fighting in a nut shell. I have compiled this article to preserve this aspect of the Afghan culture, as today this sport is banned by current authorities

The Team

It was generally accepted that to fly a kite, 2 people were required.  One to actually fly the kite (leader) and the other to keep the charkha (an intricately designed wooden spool used for winding the wire on).  Many times the "charkha gir" (person holding the string) would get the blame for not holding the wire correctly should their kite lose the fight.

The Kite

The kites came in different sizes - from the smallest (only about 10-12 inches in diameter) to the largest which was human size - with Dari names such as 'Mahi gec', 'nim takhtai' (half board), 'se parcha', 'panj parcha', 'shesh parcha' and the famous gigantic "haft parcha" or simply "haft". The shape was mostly conserved throughout the family of Kites. They were all made of thin paper and bamboo wood, due to its malleability and flexibility.

The Wire (Tar)

The 'wire' or kite string was very important.  Much attention was paid to this aspect, as it determined the success of Kite fighting. A variety of strings and wires were used.  The thinner strings worked well when flying small kites. Many advocated this due to its fine ability to get into the opponents wire easily and cut it during a kite fight. Preparing the wire took hours. First glass was ground up, and mixed with glue and mushed rice.  This mixture was called "shisha" and was used to coat the string.  After it was dry, it was wound around the spool (charkha), where it was stored for use. The alternative coating method was called "dolai", where the wire was immersed into liquid "shisha" and coated. It was left to dry, then used.  Usually 2 trees were used to wound the wire around until it was dry, then wound on a spool (Charkha).  Due to the crushed glass, many children would cut themselves - often to the bone. To avoid this, many wrapped a piece of leather around their index finger (called kilkak) to protect them.

The Drum/Spool (Charkha) 

Though charkha was mostly used for storage of wire, it proved crucial during kite fighting where rapid release of wire was critical. It was essential to have the drum light for ease of use, so wood was used to make this element of kite flying.

The Fight (Jang) 

The fight begins when the wires of two kites come in contact with each other. The fight could last anywhere between a split second to up to 1/2 hour, depending on wind, the difference in string quality between the two parties and other undetermined factors. The general concept was to release wire, and avoid pulling when in a kite fight. The faster you release the more likely one would win the fight. This theory is based on a complex dynamic relationship of the wires while in the air, which held true for the most part. Since larger kites had greater pull, greater release of wire per second was anticipated and thus greater chance of winning with a larger kite. However larger kites have been known to lose to much smaller kites. The quality of 'tar' was also an important factor in determining who was to go home with a kite. Some would preach that the smoother the wire, the better it would cut the opponent, as it would be more fluid during the fight. Further, the wire with more shisha (glass) would get stuck easily and get cut. However, proponents would argue that sharper wire would serve better specially during "kashak" (a fight where one of the parties go on offense and pull very hard under the opponent - this fight would last no more than a second usually).  Though there is no research into the topic, somewhere in between is probably where one wants to be.

Azadi Rawast

If someone's kite string gets cut, it flies off without guidance or direction and is therefore a great opportunity for some one else to catch and own it.

The Sharti 

Most Kocha's (A block of street) had their own Sharti (Kite fight Champion). Sharti title was given to the one who had the impeccable record of not losing a kite fight. Shartis generally had a good grasp of what they should do in a particular kite fight to win, or at least not lose. They also had a style and elegance that would capture an audience throughout the neighborhood.  However, even sharti's would occasionally lose, and this was generally a big deal to many kochagis (neigborhoods). 

The Hazards

Unfortunately kite flying in Afghanistan was a dangerous business. For the most part this was a boy's game. Flying kites in neighborhoods meant one would climb the roof, where they had the best view and access to wind and skies. However, this also led to a lot of children breaking bones or even losing their lives.

Mirab - Water Master

میراب

Afghanistan is an agricultural society and so water for irrigation is a precious resource. Historically – and in the present – villagers have not trusted each other to take only their share (and not just in Afghanistan; our word “rival” comes from the Latin “rivalis”: two people sharing the same stream). The job of the mirab is to equitably distribute irrigation water to each household, usually based on the size of their landholdings. For example, in some agricultural regions, each household is allotted a half-hour of water per jerib (جريب - Afghan measure of land area, equal to approximately half an acre), overseen by the mirab, who is paid collectively by the community. Because of the importance of their job, the mirab is often a very influential figure in the community.

Naswar

Naswar  ﻨﺴﻮﺍﺮ

Naswar is a type of smokeless tobacco (snuff) popular throughout Central Asia and the Indian sub-continent. In Afghanistan, most naswar is produced locally and while the exact ingredients vary, it usually contains tobacco, either lime or ash, various spices (such as cardamom), and water. The lime serves to enhance the effects of the tobacco by making it more easily absorbed into the bloodstream. This accounts for the greater “buzz” (nasha in Pashto) experienced by novice users of naswar, even if they regularly use American smokeless tobacco products.

Most Afghans place naswar under the tongue, rather than between the cheek and gum. It is typically carried in small, round polished metal containers.

While narcotics such as opium are occasionally added to naswar, most of the naswar available in shops and “dipped” by the majority of users is simply tobacco.

The Saur Revolution

Outside the Palace Gate in Kabul, the day after Saur revolution on April 28, 1978

The Saur Revolution (Persian: انقلاب ثور) is the name given to the Communist People's Democratic Party of Afghanistan (PDPA) takeover of political power in Afghanistan on 27 April 1978. The word 'Saur' refers to the Dari name of the second month of the Persian calendar, the month in which the uprising took place.

In 1978 a prominent member of the Parcham, Mir Akbar Khyber, was killed. Although the government issued a statement deploring the assassination, Nur Mohammad Taraki of the PDPA charged that the government itself was responsible, a belief that was shared by much of the Kabul intelligentsia. PDPA leaders apparently feared that Mohammed Daoud Khan was planning to exterminate them all.

During the funeral ceremonies for Khyber a protest against the government occurred and shortly thereafter most of the leaders of PDPA, including Babrak Karmal, were arrested by the government. Hafizullah Amin, however, was put under house arrest. This gave him a chance to order an uprising, one that had been slowly coalescing for more than two years.  Amin, without having the authority, instructed the Khalqi army officers to overthrow the government.

The regime of President Mohammad Daoud Khan came to a violent end in the early morning hours of April 28, 1978, when military units loyal to the Khalq faction of the PDPA stormed the palace in the heart of Kabul. The coup was strategically planned for this date because it was the day before Friday, the Muslim day of worship, and most military commanders and government workers were off duty. With the help of Afghanistan's military air force which were mainly Soviet made MiG-21 and SU-7's, the insurgent troops overcame the resistance of the Presidential Guard and killed Daoud and most members of his family.

The PDPA, divided between the Khalq and Parcham, succeeded the Daoud regime with a new government under the leadership of Nur Muhammad Taraki of the Khalq faction. In Kabul, the initial cabinet appeared to be carefully constructed to alternate ranking positions between Khalqis and Parchamis. Taraki (Khalqi) was Prime Minister, Karmal (Parchami) was senior Deputy Prime Minister, and Hafizullah Amin (Khalqi) was foreign minister.

Once in power, the PDPA implemented a socialist agenda. It moved to promote state atheism, and carried out an ill-conceived land reform, which were misunderstood by virtually all Afghans.  They also imprisoned, tortured or murdered thousands of members of the traditional elite, the religious establishment, and the intelligentsia. They also prohibited usury and made a number of statements on women's rights, by declaring equality of the sexes and introduced women to political life. A prominent example was Anahita Ratebzad, who was a major Marxist leader and a member of the Revolutionary Council. Ratebzad wrote the famous May 28, 1978 New Kabul Times editorial, which declared: "Privileges which women, by right, must have are equal education, job security, health services, and free time to rear a healthy generation for building the future of the country ... Educating and enlightening women is now the subject of close government attention." Their opposition became particularly pronounced after the Soviet Union occupied the country in late December 1979, who feared the government was in danger of being toppled by mujahideen forces.

The U.S. saw the situation as a prime opportunity to weaken the Soviet Union, and the move essentially signaled the end of the détente era initiated by former Secretary of State Henry Kissinger. In 1978 the United States began training insurgents and directing propaganda broadcasts into Afghanistan from Pakistan. Then, in early 1979, U.S. foreign service officers began meeting insurgent leaders to determine their needs. According to the then National Security Advisor Zbigniew Brzezinski, CIA aid to the insurgents within Afghanistan was approved in July 1979, six months before the Soviet Invasion. Brzezinski said that aid to the insurgents, begun under the Carter administration with the intention of provoking Soviet intervention, was significantly boosted under the Reagan administration, which was committed to actively rolling back Soviet influence in the Third World.

Copied from Wikipedia: http://en.wikipedia.org/wiki/The_Saur_Revolution

PDPA

The People Democratic Party of Afghanistan (PDPA), was established in 1965 and was essentially the communist party, as it was heavily supported by the Russians (Soviet Union).  It came into power in 1978.  The PDPA quickly pushed for massive social reforms.   A decree was issued. The government promoted state atheism.  Men were obliged to cut off their beards, women were not allowed to wear the burqa any longer, and most of the mosques were placed off limits at the start of the regime. Compulsory education became mandatory for girls. Dowries (bride price) were abolished.  The minimum legal age for marriage for girls was set at 16.

Alongside the rapid modernization and reform agendas, the communist ideology was also forced on the people, many times through brutal violence. There was very little tolerance for tribal and religious customs. In rural areas, the PDPA was seen as disregarding sensitive tribal values and traditions, and thus caused resentment and backlash. The PDPA responded with brutal violence - killing many innocent people.

After the Soviet Union had leveled most of the villages south and east of Kabul, creating a massive humanitarian disaster, the demise of the PDPA continued with the rise of the Mujahideen guerrillas, who were trained in Pakistani camps with US support. Between 1982 and 1992, the number of people recruited by Pakistan's Inter-Services Intelligence (ISI) agency (essentially the Pakistani CIA) to join the insurgency topped 100,000.  The Soviet Union withdrew in 1989, but continued to provide military assistance worth billions of dollars to the PDPA regime until the USSR's collapse in 1991.

Pashto News article: Iran opens trade fair in Kabul

د یکشنبې په ورځ په کابل کې د لویې جرګې په خیمه کې د ایران سوداګریز نندارتون

جوړ شو

On Sunday, Iran opened a trade fair (exposition) in the High Council's tent in Kabul

د ایران د مالیې وزارت د دې نندارتون د پرانیستنې پر مهال د افغانستان او پاکستان ترمنځ سوداګریزې اړیکې نیژدې یو میلیارد ډالره په کال کې وبللې او ویې ویل چې هیواد یې په ایران کې د افغان سوداګرو پانګه اچونې ته مینه وال دی.

Iran's commerce Ministry opened this exposition at a time when the trade relations between Pakistan and Afghanistan are approaching a billion dollars annually, and they said that in Iran there are a lot of investors interested in Afghan trade.  

دا نندارتون به څلور ورځې دوام وکړي او په کابل کې د ایران سفیر د دې نندارتون پرانیستل په افغانستان کې د نورو هیوادونو له توکو سره د سیالي په برخه کې ډيره مهمه وبلله.

The exposition will last for 4 days and the Iranian ambassador in Kabul called the opening of this trade fair very important regarding competition with the products of other countries.

د ایران سفیر فدا حسین مالکي وویل:« د بانکي اسانیتا و په برخه کې هغه هم په هغه برخه کې چې یا یې په ایران کې سوداګریز ارزښت درلود یا له ایرانه په افغانستان کې په دې برخه کې هم ښه ګامونه اوچت شوي دي.»

Iranian ambassador Fida Hussain Maliki said: "Steps have been taken regarding banking facilities."

په همدې ترڅ کې د ایران د مالیې وزیر د چابهار په بندر کې افغان سوداګرو ته د اسانتیا له برابریدو څخه هم خبرې کوي او وايي چې دوی باید دلته پانګه اچوني وکړي.
During this, Iran's Minister of Finance also talked to Afghan traders about the readiness of facilities in the Chabahar port and says they should invest here.

د ایران د مالیې د وزارت مرستیال او د ایراني راکړو ورکړو او پراختیا د برخې مسول صاف دل وویل:« افغان سوداګرو ته لارښونه کوو چې په چابهار کې پانګه اچونه وکړي او د دې سیمې په اړه پلټنې وکړي په ایران کې یې سوداګریزو فعالیتونو ته ښه راغلاست وایو.»

Masul Safdel, assistant to Iran's Commerce Ministry and head of Iranian trade expansion (department) said: "We're showing the way to Afghan traders to invest in the Chabahar port and to explore this area where they are welcome to trade"

د افغانستان د سوداګرۍ وزارت هم د ایران پر اهمیت ټينګار وکړ او دایې د افغانستان لپاره مهمه وبلله.

Afghanistan's Commerce Ministry also emphasized Iran's importance and called it important for Afghanistan.

د سوداګري او صنایعو وزیر انورالحق احدي وویل:« موږ له ایراني لوري سره د تخنیکي ستونزو په اړه خبرې اترې کړي دي دوی تیاری ښودلی دی موږ یې تعقیبوو او هیله من یو چې دا موانع په ټولیزه توګه له منځه لاړه شي.»

The Commerce and Industry Minister, Anwar-ul-haq Ahadi, said: "We've talked with Iranian officials about the technical problems and they've demonstrated readiness.  We will follow them and we are hopeful that these obstacles will be completely overcome "

دا په وران کال کې د ایران ځانګړی څلورم نندارتون دی چې په هیواد کې په لاره اچول کیږي د افغانستان د سوداګري وزارت له دې سره سره چې د ایراني توکو په برخه کې د دې ډول نندارتونونو جوړول مهم بولي وايي چې ایران هم باید په ځينې افغاني توګو لګول شوي بندیزونه لرې کړي.

This is the fourth Iranian special exposition this year in Afghanistan.  Afghanistan's Commerce Ministry considered the holding of these expositions important due to the Iranian products, and they say that for the obstacles to be removed, Iran must also purchase some Afghan products.   

اسانتیا - facilities

مسول - responsible, liable, in charge, head

راکړو ورکړو - trade (lit: back and forth), talking

سوداګریزو فعالیتونو - commercial actions

سوداګرۍ - commerce, trade

ټينګار - strengthening, emphasis, tightening

بلل - to call (someone something) 

له منځه لاړه شي - be overcome

Source: http://www.tolonews.com/pa/business/1989-iran-opens-trade-fair-in-kabul-

Literature

The ancient art of storytelling continues to flourish in Afghanistan, partly in response to widespread illiteracy. This age-old practice of telling folktales, through music and the spoken word, is a highly developed and much appreciated art form. The use of folklore has become the thread that links the past with the present in Afghan society. Folktales concern all parts of Afghan life and often teach traditional values, beliefs, and behaviors. They are also a major form of entertainment in Afghanistan.

Literature in both the Dari and Pashto languages originated in the early Muslim centuries, when Arabic was also used. Shah nameh (Book of Kings), the great epic poem completed in 1010 by the Persian poet Firdawsi, consists of 60,000 rhyming couplets in Dari. Many other poems and tales were written in Dari and Turkic languages as well. Khushhal Kattak, a famous 17th-century Pashtun warrior and poet, used verse to express the tribal code.

Modern writings have attempted to bring Afghans closer to understanding the changes associated with the modern world, and especially to comprehend the destruction of their country by war. In 1972 Sayyed Burhanuddin Majruh wrote several volumes in classical, rhythmic Dari prose about a traveler who joins his countrymen in exile, where they exchange ideas and narratives from ancient times in the light of modern concepts of reason, logic, science, and psychoanalysis. During the war with the Soviets, writings focused on the twin concerns of Islam and freedom. Resistance to the Soviets was especially pronounced in the Pashto province of Paktia; in 1983 Gulzarak Zadran published "Afghanistan the Land of Jihad: Paktiain Uprising Waves" in the Pashto language. The Afghanistan Historical Society and the Pashto Academy published literary magazines and encouraged new writers in recent years, although much of their effort has been stopped by the most recent warfare.

Pashto news article: The war in Afghanistan will be very expensive without Pakistan's cooperation

د افغانستان د دفاع وزیر ویلي دي چې په افغانستان کې جګړه د پاکستان له مرستې
پرته ډير لګښت او اوږد وخت ته اړتیا لري

Afghanistan's Defense Minister says that if Pakistan doen't help, the war in Afghanistan will require a lot of money and time

د دفاع وزیر د بلامبورګ له ټلویزون سره په یوه خبري ناسته کې ویلي دي چې د طالب مشرانو تر منځ اختلافونه راغلي دي او ټينګار یې وکړ چې په افغانستان کې طالب مشران تر سخت فشار لاندې دي.

In a sit down interview (the English translation says 'the Charlie Rose show'), the Defense minister said there have been differences between the Taliban elders (leaders/leadership) and he emphasized that the Taliban leadership in Afghanistan is under severe pressure.

د دفاع وزیر وايي چې تیر کال طالبانو ډيری ځایونه له لاسه ورکړي دي، نو اوس د دې تاوان د جبران لپاره داسې بریدونه کوي چې ډيری پکې ملکي وګړي زیانمن شي.

The defense minister says that last year the Taliban lost many areas and now to make up for these losses, they are doing many attacks, in which many civilians are suffering/getting injured (Note: basically, a lot of their attacks are on civilians).

عبدالرحیم وردګ ویلي دي:« زه هم په دې باور یم چې د طالبانو ترمنځ ستونزې شتون لري ځکه د طالبانو لوړپوړي مشران هیڅکله دلته نه راځي او زه فکر کوم هغه طالبان چې په افغانستان کې دي حالت یې ښه نه دی.»

Abdul Rahim Wardak (the defense minister) said: "I also believe that there are problems between the Taliban because the high-ranking leaders never come here and I think the Taliban that are in Afghanistan aren't doing very well (lit: their condition isn't very good).

د ملی دفاع وزیر وايي چې طالبان د جګړې په اړه بیلابیلې انګیزې لري خو ډيری یې د پیسو لپاره جګړه کوي.

The National Defense Minister says the Taliban have different motives for fighting but many of them fight for the money. 

ښاغي وردګ وویل:« ډيری طالبان د پیسو د لاس ته راوړلو لپاره د دولت په وړاندې جګړه کوي او ډول ډول کارونو لپاره ډول ډول پیسې ورکول کیږي خو زه فکر کوم چې یو شمیر یې د افغان او بهرنیو ځواکونو د نا سمو کړنو له امله د کار ته مخه کوي.»

Mr Wardak said: "Many Taliban fight against the government to earn money, and different (amounts of) money is given for different jobs, but I think that a number of them (also) turn to that work because of the bad actions of Afghan and foreign forces.

بل پلو د هیواد په خیتځه حوزه کې د بهرنیو ځواکونو قومندان وايي چې د افغانستان او پاکستان دښمن ګډ دی .

A foreign forces commander in the eastern area (of Afghanistan) says that Afghanistan and Pakistan have a common enemy.

د بهرنیو ځواکونو دا قومندان وايي چې د اسلام اباد او کابل ترمنځ داړیکو قوي کول د ترهګري په وړاندې په مبارزه اغیز کولی شي.

That foreign forces commander says that a strengthening of relations between Kabul and Islamabad can have an effect in the struggle against terrorism.

د هیواد په ختیځ کې د بهرنیو ځواکونو قومندان جان کامبل وویل:« موږ له پاکستان سره د نیژدې همکاري په لرلو سره کار کوو، ترڅو له ګډ دمښن سره مبارزه وکړو، ځکه دا مخالفان له پاکستان څخه افغانستان او برعکس راځي، زه فکر کوم چې د پاکستان او افغانستان ترمنځ د اړیکو ښه والی له ګډ دښمن سره د مبارزې په برخه کې اغیز کولی شي.»

The commander of the foreign forces in the eastern part of the country, John Campbell, said: "We are working with Pakistan for close cooperation, in order to fight against the common enemy, because these opponents come from Pakistan to Afghanistan and vice versa; I think that an improvement of the communication between Afghanistan and Pakistan can have an effect on the fight against the common enemy.   

دا څرګندونې په داسې حال کې کیږي چې وسله وال ډيری ملکي ځایونه په نښه کوي.

These comments come at a time that armed (groups) are targeting a lot of civilian areas.

Expressions of interest:
څرګندونې - statements, expressions, comments, explanation, clarification

په نښه - to target, aim, mention, mark, indicate
برعکس - in contrast, in the contrary
او برعکس - and vice versa (?)
بل پلو - On the other hand, furthermore

په وړاندې - against

Source: http://www.tolonews.com/pa/afghanistan/1981-afghan-war-winnable-but-costly-lengthy-defence-minister

Prepositions

I need good example sentences for each preposition.  Just English is fine.  I will translate them. 

ته ... = to, for ...        I'm going to school = زه ښوونځۍ ته ځم
... په = on, at, by...    I'm going to school on the bus = په سرويس ښوونځۍ ته ځم
په...کى  = in...         They are in the house = دوي په کور کى دي
... د  = of ...             The car of Babrak (Babrak's car) = د ببرک موټر
د...نه = from            The enemies are attacking from the north = دشمانان د شمال نه بريد کوى
له...څخه = from...   Where are you coming from? - له کوم ځاى څخه رازې؟
له...سره = with...     I'm going to the market with my friend - زه د خپل ملګرى سره بازار ته ځم
د...سره = with...
د...لپاره = for...
د...لاندې = under...
د...په سر = on top of (lit: on X's head)
په...باندې = on (top of)
وروسته له...نه = after...
پس له...نه = after...
مخکى له...نه = before...
دمخه ... = before...
بې له...نه = without...
تر...پورى = until...
ته نږدې ... = near ...
د...په هکله = about...    What are you talking about? = د څه په هکله خبرى کوې؟  
د...په باره کى = about...
د...په اړه = about...
د...تر مينځ = between...
د...له امله = because of...
د...په نتيجه = because of..., as a result of...
د...له کبله = because of...
د...په سبب = because of...
د...په اثر = because of...
د...له برکته  = because of...
د...په خاطر = because of, for the sake of...
د...په شاوخوا کى = around...
د...پر ځاى = instead of... 
د...په دننه = inside of...
د...تر شا = behind...
د...تر څنګه = beside...
د...پر پرتله = compared to...
له...نه پرتله = besides, except for...
پرته له...نه = without, except for, beside...
له...نه پرته = without, except for, beside...
د...په لاره = through, by (some means)
د...له خوا = by (i.e., written by, shot by...)
د...له لورې = by (done by...)
د...له طرفه = by (done by)...
د...له نظره = from the perspective of, in terms of...
د...له لحاظه = from the perspective of, in terms of...
د...له پلوه = from the perspective of, in terms of...
د...په شمول = with the participation of...
د...په لسه = by the hand of, with the involvement of...
له...سره سره = in spite of...    

Dispute Resolution

Given the historical lack of central government in Afghanistan, disputes between two parties were – and still are – settled according to tribal law, or narkh. The first step in resolving the dispute involves getting both parties to grant authority (واک - wak) to the mediating body (مرکه - maraka, for smaller cases, or جرګه - jirga, for more important issues; both are usually composed of elders uninvolved in the dispute). The maraka or jirga will collect two sums from the disputants: khalaat (خلات)[sp?], a fee for the mediators, and  برمته  - baramta, a deposit (which is usually weapons or cash) made by both parties as a sign of good faith that they will accept the mediators’ decision. If either party to the dispute refuses to accept the decision of the maraka or jirga, they forfeit the deposit.

Words:

مرکه - maraka: discussion
واک - wak: power, authority
جرګه - jirga: council
برمته  - baramta: deposit, collateral.  Can also be used as 'kidnapped,' or 'taken hostage.' 
      Example: پټنګ برمته شو - Patang was taken hostage

Pashto News article - Growing rift between the Afghan and Pakistani Taliban leaders

رپوټونه وايي چې په افغانستان او پاکستان کې د طالب مشرانو تر منځ درز رامنځ ته شوی دی
Reports state that a rift between the Pakistani and Afghan Taliban leaders has been created

د نیویارک ټایمز یو رپوټ لیکي چې په طالبانو باندې د فشارونو زیاتوالی او د دوی پرلپسې ماتې د دوی یو شمیر رهبران دې ته اړ ویستي دي چې له جګړې څخه خوابدي شي.

A NY Times article reported that due to increasing pressure and continuous losses, a number of Taliban leaders have been forced to withdraw (?) from the fight

له دې سره سره په پاکستان کې طالب مشران په خپلو افرادو فشار راوړي چې د جګړې

میدان ته ورشي.

In spite of this, Taliban leaders in Pakistan have been putting pressure on their men to go to the battlefield.   

دا رپوټ د طالبانو د یو قومندان له خولې لیکي چې په هلمند او کندهار کې د ډيرو امریکايي سرتیرو له ځای په ځای کیدو وروسته دوی سخته ماتې وخوړه او ډيری وسله وال یې پاکستان ته په شاه شول.

The article reported that a Taliban commander said that they suffered severe losses after the deployment of many American troops to Helmand and Kandahar and many of his armed [fighters] retreated to Pakistan 

د طالبانو یو ۴۵ کلن قومندان چې د نوم له اخیستو یې ډډه کړې وايي چې د دوی مشران هڅه کوي بیرته دا وسله وال د جګړې لیکو ته وګرځوي.

A 45-year old Taliban commander who declined to give his name (lit: declined the name taking) says that their leaders are trying to send those fighters back to the front lines

د طالبانو دې مشر ویلي دي:« ما له یو شمیر مشرانو سره خبرې اترې کړي دي، دوی له جګړې سره مینه نه لري، نو دا جوته ده چې د سیمه ایزو قومندانو او مشرانو ترمنځ یې د نظر یو والی شتون نه لري.»

That Taliban leader said "I've spoken with a number of elders; they don't love the fighting, it's obvious that there's no unity of opinion (unified mindset) between the leaders and commanders."

د نیویارک ټایمز دا رپوټ لیکي چې د دوی په مشرانو ډير فشار د دوی مشران هم له ستونزو سره مخ کړي دي خو د دې له امله چې د دوی پټنځایونه په پاکستان کې دي دوی اړ دي چې بې باکه او بې پروا پاتې شي.

The NY Times article states that there's a lot of pressure on their leaders and their leaders have also been faced with many problems, but because their shelters are in Pakistan, they need to remain unreckless (?) and fearless.

دا قومندان وايي چې په دې میاشت کې طالب مشرانو له خپلو قومندانانو څخه غوښتنه وکړه چې بیرته له څلورو او پنځو کسانو سره افغانستان ته لاړشي او هلته یو ځل بیا تخریبي کړنې له سره پيل کړي.

The commander says that this month the Taliban's leaders asked their commanders to return to Afghanistan with 4 or 5 people and start their terrorist actions again there.

دا قومندان وايي:« په داسې حال کې چې مشران د ځان په اړه اندیښنه لري دوی اړ دي چې څو تنه وسله وال جګړې ته واستوي.»

That commander says: "While the leaders are worried about themselves, they are forced to send several armed fighters to the battle."

د دې رپوټ له مخې تیر کال طالبانو په هلمند کې ۵۰۰ کسان چې ډيری یې قومندانانو و لاسه ورکړي دي.

According to the report, the Taliban lost 500 people in Helmand last year, many of which were commanders.

دا رپوټ لیکي چې له دې وروسته یو شمیر مشرانو پاکستان تر تګ وروسته خپلو

مشرانو ته یې اعتراض وکړ چې دوی ولې خپل افراد د داسې جګړو قرباني کړي.

The article states that after a number of leaders returned to Pakistan, they complained (objected) to their leaders that they had to sacrifice themselves in the war.

Source:

http://www.tolonews.com/pa/afghanistan/1943-taliban-operatives-reluctant-to-resume-fight

Corruption

Corruption is identified as a problem within the Afghan government but Westerners often think of it in too simplistic of terms – “Corruption is corruption.”  Afghans distinguish between different types of corruption: administrative corruption (اداری فساد), corruption (فساد), and a low level bribe (بخشيش - baksheesh).   A baksheesh is between 100-1000 Afs, and it's kind of like a tip. 

•  An example of administrative corruption is a governor paying the Ministry of Interior for a preferred post, or receiving payment from a party wanting X plots of government land.

• 'Corruption' might be policemen taking a bribe to release a prisoner (the word for the actual bribe is  رشوت  - reshwat).

•  An example of baksheesh is an additional fee charged on the base price of an identity card (تذکيره - tazkira) application.  Rather than asking for a 'baksheesh' outright, people might say, “Here is your tea (chai),” when giving small denominations to a low level official.  It's like a pre-emptive tip, which helps grease the wheels and move things along. 

People in Afghanstan are more concerned about the large scale endemic corruption in the government than the smaller 'baksheesh' infractions.  However, all levels of corruption affect different segments of the population.  The poor are hit much harder than the middle class and rich.  A common Pashtu saying reflects this sentiment:  “If I am full in the stomach, I don’t care about corruption.  If I am hungry, I care about corruption.” (does anyone know this proverb in Pashto?).

Basically, low-level corruption stems from necessity rather than greed.  Low level officials aren't collecting bakhsheesh because they're trying to pad their bank accounts or retire early.  They do it to feed their families, because the regular government pay just doesn't cut it.