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. 

Forgiveness and condolences

For 'sorry, pardon me or excuse me', you can say
وبخښه (wubakhsha)      or
بخښنه غواړم  (bakhshana ghuarrum), which literally means "I want forgiveness"

If someone dies:
A: My brother died  زما ورور مړ شو  (zma urur merr sho)
B: May God pardon him -  خداي يې وبخښۍ (khodai ye wubakhshei)

If something bad happens to a friend, or he has a spell of bad luck, you can say:
صبر وکړه، خداي به دي ښه کړي (sabr wukra, khodai ba de sha krri), which literally means "be patient, God will do right by you"

Kh

(Alphabet lesson 5)

There are 2 letters that are pronounced 'kh' in Pashto.  Remember that 'kh' is like a strong Spanish 'j' or like the German 'ch'.  Those letters are خ and ښ (in the eastern dialect)

There's a difference, though. 
خ is stronger, formed in the throat.  It's the sound made when you have mucus in your throat and are trying to spit it out
ښ is softer, formed mid-mouth.  It can sometimes be confused with an 'h'

The two main pronunciations

(Alphabet lesson 5)

There are 2 main pronunciation groups in Afghanistan, southern and eastern, and you can tell which is which through 2 letters: ږ  (g/zh) and ښ (sh/kh)

In the south, the ږ is pronounced 'zh' and the ښ is pronounced 'sh'
In the east, the ږ is pronounced 'g' and the ښ is pronounced 'kh'

Why so many letters?

(This is lesson 4 of the alphabet)

You may have noticed that there are 3 letters which represent the 's' sound, 3 letters for 't', and 5 letters for 'z'

And you gotta ask, why so many letters?  The short answer is that Pashto is f**ked up.  Why it still exists, no one knows.  Regional dialects can vary from valley to valley (and there are a lot of them, as Afghanistan is very mountainous), and even from village to village.  It got so bad at one point that sometimes a person from one valley couldn't understand a person from the next.  However, the advent of TV has universalized things somewhat, though different parts of the country pronounce things differently and people still have trouble understanding each other.  No wonder they've been fighting each other for thousands of years (when they weren't fighting off invaders).

But the real reason is that, since the Pashto alphabet is derived from Arabic, and Pashto uses a lot of Arabic words, especially when it comes to religious topics or higher education, they decided to keep them.  This is what Wikipedia has to say on the topic:

"Ten of the letters, ق ف ع ظ ط ض ص ح ﺫ ث, appear only in loanwords which are mostly of Arabic origin. Eight of them, ع ظ ط ض ص ح ﺫ ث, represent no additional phonemes of Pashto, and their pronunciation merges with other phonemes"

Basically, the pronunciation of those letters in Pashto isn't the correct Arabic pronunciation - for example, the letter ث in Arabic is actually pronounced 'th' as in 'tooth', but Pashto pronounces it 's'.

The letters that don't connect

(This is lesson 3 of the alphabet)

Arabic script (and as a result, so is Pashto, since it's derived from the Arabic script) is generally flowing and connected.  When letters are at the end of a word, they look like what you see in the alphabet.  However, many letters change their appearance when they're in the middle or beginning of a word.

For example, if you form the word 'system' (phonetically), you'd use the letters  س س ټ م  (remember to read from right to left)

Putting them together results in  سسټم

As you can see, there are no breaks in the middle of the word.  However, there are certain letters which do not connect to the next letter (on the left).

Those letters are: ا د ډ ر ړ ز ذ ږ ژ و

So if you were to write the word horse (aas), it would be آس.  Notice the letters aren't connected

Another example is the word food (doday): ډوډۍ.  Notice that since the first 3 letters are in the non-connecting group, they aren't connected with the next letter (on their left).

Here's a final example: مراسم (murasem), which means customs.

The yays

(This is lesson 2 of the alphabet)

The last 5 letters in Pashto are vowels, and are variations of the same letter, though used in different ways:

ي  klaka ye (hard yay) is pronounced  y or  i 
ې  pasta ye (soft yay)  is pronounced  eh
ى  narrina ye (masculine yay)  is pronounced ay, ei or y 
ۍ  shadzina ye (feminine yay) is pronounced '^i'  (^ is like the 'u' in sun), so kind of like 'uh-ee'
ئ  failiya ye (verbal ye)  is pronounced same as the feminine ye

When in doubt, you can always just use the simplest, the  ى.  Most Pashtuns are barely literate, so they won't know the difference.  

Pashto Alphabet

Written Pashto is essentially Arabic, with a few extra letters thrown in, mostly variations of existing ones.  Like Arabic, it is written from right to left.  Here are the letters and how you say the name of the letter, with the sound of the letter below it.

ا         ب      پ     ت     ټ      ث
seh    tteh    teh    peh    beh        alef
s         t*       t        p         b      a, i, e, o, u
                                              generally, it's pronounced like a long 'a'
                                               or like the 'o' in 'dog'

ج       ځ       چ      څ      ح         خ
kheh    heh    tseh   cheh    dzeh   jeem
kh*       h       ts        ch         dz         j


   د     ډ    ذ    ر      ړ     ز      ژ           ږ
geh/zheh*  zheh  zeh  rreh*  ray  zal  ddal  dal
g/zh             zh      z     r/l       r      z     d*     d

س    ش         ښ      ص     ض     ط      ظ
zoy    toy   zwad    swat  shin/khin   shin   sin
z          t       z          s        sh/kh*      sh     s

ع       غ       ف      ق     ک    ګ
gof   koff    qoff*   fay     ghain     'ain
g        k       q*       f         gh    glottal stop

ل        م       ن       ڼ        و        ه
hay   wow   nnoon  noon   meem   lam
h/a     u/o        nn       n        m         l

ي ې ى ۍ  ئ
yay (Read about them here)
i/e

*Notes:
- The little circle under the  ټ ړ ڼ ډ is called a pandak, and it's basically the same letter, except your tongue curls back to the roof of your mouth instead of the base of your teeth.  It's hard to explain in writing.
- The 'kh' sound is like a hard spanish 'J' or like the 'ch' in German or Scottish
- The 'gh' is like the French 'r' (formed in the back of the throat)
- The glottal stop mentioned under ع is also hard to explain.  The best equivalent would be an a'a.  For example, the word  فعال (active) would be written fa'al.  It's as if the word were broken into 2 words, fa and al.
- The ک (k) and ق (q) are hard for beginners to differentiate, and many uneducated Pashtuns also pronounce them both like a 'k'.  However, the 'q' sound is formed in the throat, kind of like the sound someone makes when they're choking

In case you wanted a more in depth introduction, visit the Wikipedia page on the topic

Shura/Jirga

Shura  شوره

Jirga  جرګه 

Shura is a congregation with the purpose of making  a decision for the well-being of the whole gathering.  There is an open discussion, and everyone has the right to speak his mind and convince others to accept his point of view.  Traditionally, elders would speak, and the younger generation would accept their elders’ decisions.  However, in recent shura, it has been observed that younger generations are also allowed to speak.   Shura is also the plural form.

Jirga is a community gathering where there are two opposing parties, each trying to present his case.  The purpose of this type of a gathering is to elicit a decision by the attendees after hearing both sides.

Beards

ږيره 

Gira means beard.  It is the symbol of manliness and is highly respected in Pashtun culture despite the fact that the majority of young Afghans today shave their beards.  To harm someone's beard incurs the liability of por (پوړ - debt).  Also, the pulling of an opponent’s beard in a fight has a certain tawan (تاوان penalty, loss) if done deliberately.

beard dyed with henna

 

Some Afghan men dye their beards with henna.  According to Islamic law, Jabir reported that Abu Qahafa, father of Abu Bakr, was presented to the Messenger of God on the day of the conquest of Mecca, and his head and his beard were whiute as snow. The Messenger of Allah said that, 'Change it with something and avoid black.'  The Prophet  said that, 'The best youth is he who follows the elderly and the worst of the elders is he who follow the youth.'  To dye the hair or beard black is forbidden as the Prophet  said that, 'Black dye is the sign of the inmates of hell.'

Teahouses

Chaikhana (ﭽﺎی ﺨﺎﻨﻪ)

The chaikhana or tea-house (also known less formally as saemawat), is a public gathering place found throughout Central Asia. In Afghanistan, typically only men patronize tea-houses, where they go to eat, relax, and catch up on news.

A typical chaikhana will have a rotating menu based on what food are seasonally available but kebabs are standard fare. Usually a plate of uncooked vegetables (سبځي sabzi - onions, tomatoes, cucumber, and parsley), as well as bread (نان nan), is provided with kebabs. A carousel with various types of spices (مرچ mrech - pepper – red and black, salt, and oregano) for the kebabs complements the meal.

Upon entering, it is typical to announce how many people are in your party and what you would like to eat. The majority of conversation occurs after the meal, as everyone reclines and drinks tea (ﭽﺎی chai). Nowadays there is often a television blaring in a corner and people are more focused on it than on talking.

Ziarat - shrines

Ziarat are shrines found throughout Afghanistan, usually where a holy man or saint is buried. Often, they are located in groves of trees and visitors tie small pieces of colored cloth to the branches. The belief is that the person buried in the ziarat possessed special blessings and therefore is able to influence God to help make one’s prayers come true, even after death. Visitors come to ziarat seeking assistance with various problems, including illness, misfortune, or (among women) difficulty in conceiving a child. The cloth is tied to the tree as a reminder for the person buried there of the request made by the petitioner

Shrine - Ziarat  زيارت

Hawala System

As a result of thirty years of war and economic deprivation, many Afghans work abroad, sending remittances back to their families here. They go to Pakistan, India, Iran, the Gulf States, and the West. Many use the informal hawala system, an informal value transfer system, to send money home. These workers can also bring back ideas from foreign countries.

In the most basic variant of the hawala system, money is transferred via a network of hawala brokers, or hawaladars. A customer approaches a hawala broker in one city and gives a sum of money to be transferred to a recipient in another, usually foreign, city. The hawala broker calls another hawala broker in the recipient's city, gives disposition instructions of the funds (usually minus a small commission), and promises to settle the debt at a later date.

The unique feature of the system is that no promissory instruments are exchanged between the hawala brokers; the transaction takes place entirely on the honor system.  As the system does not depend on the legal enforceability of claims, it can operate even in the absence of a legal and juridical environment. Informal records are produced of individual transactions, and a running tally of the amount owed by one broker to another is kept. Settlements of debts between hawala brokers can take a variety of forms and need not take the form of direct cash transactions.

Since the September 11, 2001, terrorist attacks on the United States, public interest in informal systems of transferring money around the world, particularly the hawala system, has increased. The reason is the hawala system's alleged role in financing illegal and terrorist activities, along with its traditional role of transferring money between individuals and families, often in different countries. Against this background, governments and international bodies have tried to develop a better understanding of these systems, assess their economic and regulatory implications, and design the most appropriate approach for dealing with them.

Friday

جمعه Juma means Friday. Juma is an important day in Islam.  Muslims celebrate Juma as Christians celebrate Sunday.  The Juma prayer is an important act of worship in Islam.  The prophet Mohammad said, “O believers, when the call is proclaimed for the prayer on Juma, come to the remembrance of Allah and leave off business that is better for you if you but did know.”

Juma is an official day off not only in Afghanistan, but throughout all of the Islamic community.  If the bazaars or business are open on Juma, they will close for the Juma prayer.  The Prophet  Muhammed emphasized that taking a bath on Juma was a tradition of his as well as putting on clean clothes and wearing perfume.  Before prayer it is obligatory to conduct wudu (Islamic standardized cleansing of oneself).

The Juma sermon in the Mosques on Friday’s are observed in complete silence.  Talking during the sermon is prohibited.  While waiting for the Juma sermon after sunnah (mandatory individual prayers before the Juma sermon) or nawafil (additional prayers), Muslims will spend time in silent remembrance of Allah

Land

Land (Zmaka; ځمکه)

Only about 12% of Afghanistan’s land is arable, and only 4% is irrigated. Considering that agriculture accounts for 85% of Afghans’ livelihoods, land is extremely valuable. Many Afghans, when calculating their wealth, will not include land, as it is too valuable to part with; to sell land is sometimes referred to as “selling father’s and grandfather’s bones.” (does anyone know this proverb in Pashto?)  Land disputes and claims go back hundreds of years in some cases. It is not just a commodity, but a part of the owner’s namus (نامس - honor).

Horses in Islam

Horses (ās  آس, plural āsān  آسان or āsuna آسونه) are positive.  They bring good luck.  If they neigh, it means that the devil is coming.  Generally in Islam, horses are considered good, strong animals.  In Afghanistan they are considered a highly prestigious animal, which only rich people can afford; there is also their connection to Buzkashi, an extremely popular game which has huge honorific (and attendant economic) dimensions, both for the players and the organisers.

The white horse (spin ās  سپین آس) is tied to the conceptions of the prophet, martyrdom, and paradise (heaven). It is most associated in the Islamic culture with the prophet Mohammad when he ascended to heaven on a white horse. It symbolizes a Heavenly paradise and martyrdom.

Prayer rugs - Jai Namaz

جانماز

Jai-Namaz, or prayer rugs, are clean spread-outs for a Muslim follower to pray on. It could be either plain or colorfully printed on. For the nomad of this area, the jai namaz is above all a vital need and is perhaps his most significant personal property. On this prayer rug, he, whose unsettled life, is a constant struggle with nature and the elements, makes his devotions to his Creator five times a day.

The use of the prayer carpet is to inculcate a feeling of sanctity desired while praying. The motifs used are usually to establish a direct visual connection with strong Islamic elements over time, for instance: the mosque at Kaa'ba. Apart from this there are geometric and/or floral patterns used which are the common themes of Islamic art, portrayal of human forms being forbidden.

Whatever the motif used, apart from regional influence of art, the common underlying factor in all kinds of jai namaz is that the intention is to evoke a sense of connection with God & religion with the use of literal visual elements engrained in the collective minds as "Islamic".

Time is flexible

Afghans view time as flexible.  They put more emphasis on people and relationships, rather than the meeting of deadlines and keeping to set schedules.  With shop owners and merchants, punctuality isn't usually valued, but in business situations punctuality is expected.  Business meetings do not usually begin on time, however it is a good idea for a foreigner to be punctual.  Small talk almost always precedes formal conversations.  It's appropriate to inquire about one's health, families, etc., before dealing with business.  The "get to the point" mentality is usually seen as rude.  Setting a friendly mood will allow for a more substantive dialogue.  Interruptions are quite common and agendas tend to be followed loosely, if at all.  It's best to remain patient and follow along.

time - wakht  وخت

Chai - Tea

ﭼﺎﻱ

Throughout Asia, tea is the most common beverage that people drink. In Afghanistan, tea is used not only used for refreshment, but also for hospitality. Guests are served tea and some small snacks (raisins, ﻤﻣﻴﺰ). Three kinds of tea are common:

Green tea (sheen chai ﺸﻴﻦ ﭼﺎﻱ ) and black tea (tor chai ﺘﻮﺮﭼﺎﻱ): Both green and black tea are just leaves steeped in boiled water. Your host will usually offer you sugar to add yourself. 

With milk tea (shodu chai ﺸﻴدﻮﭼﺎﻱ), the sugar and milk are heated along with the tea leaves and so it is much sweeter than other types of tea.

If you are offered tea, it is polite to accept it and rude to refuse it. Afghans don’t like to jump right into conversation and tea serves as an ice breaker before discussing serious issues.

Afghan currency

The currency of Afghanistan is called Afghani (AF). Paper note denominations are AF 1000, 500, 100, 50, 20, 10.  Coins come in denominations of 5, 2 and 1.

The exchange rate has fluctuated as Afghanistan’s political stability has changed.  For example, in 1981, 50 Afghani’s were equal to $1.  In 1994, the currency fell to 2400 Afghani’s  to $1.  In 2001, under the Taliban, the exchange rate of the Afghani was 73,000 to $1.

As of February, 2011, 1 US Dollar = 45 AF

Afghani - افغاني
Money - پيسه  (paisa) or پيسي  (paisay)

Karez

Karez (كاريز )

 

Karez are underground irrigation channels found through Afghanistan. Using gravity, they channel water from highland areas down to lower-lying agricultural areas and minimize water loss from seepage and evaporation. Access is provided by vertical shafts running perpendicular to the main channel, so that workers can be lowered to clear obstructions. Over the past 30 years of conflict in Afghanistan, many karez have been damaged, and recent droughts have rendered some karez useless. Additionally, today fewer individuals are involved in the karez cleaning business and the prices they charge are high compared to the past.

Yaghestan, land of the rebels

Yaghestan (ياغيستان)

Yaghestan is not so much a physical location as it is a state of mind.  Translated, it loosely means “Land of Rebels,” and is the opposite of  حكومت (hukumat; government). Afghanistan has always oscillated between the two as wars have swept the land and governments sought to impose their will. Yaghestan carries connotations of anarchy and freedom, but also of lawlessness and violence. Waziristan (which is located across the Afghan border in the northern portion of Pakistan) and Taliban-held districts in Afghanistan are often referred to as Yaghestan today.

ياغ - rebel

Pashtunwali - Part 1

پښتونوالي

Pashtunwali, or the code of conduct of the Pashtuns, is something Pashtuns take very seriously, even ahead of Islam, in many cases.

One part involves matters concerning their property, women, and land.  According to the Pashtun proverb, there are three sources of trouble in the world: “zar, zan, zameen.”  (Does anyone know the proverb in Pashto?)

- Gold (i.e., wealth) زر (zar):  Pashtuns must lead an independent life; therefore, they must have earthly possessions to live and to care for their extended families.

- Women ﺯﻦ (zan): Pashtuns must protect their women from shame and bodily harm.  Contrary to popular beliefs, Pashtun women are treated with respect.  (This may not apply in areas controlled by the Taleban). 

- Land  زمين (Zameen): Pashtuns must defend their tribal land; as a result, many disputes arise from fighting over land rights. Disputes over inheritance of land are also common.

Violations or any causes that lead to the loss of any three worldly belongings could have deadly consequences.  In other words, mess with a Pashtun's money, land or women, and a Pashtun is liable to mess you up.

*Note that the words used here are poetic words.  The common way of saying women and land are as follows:
Women: ښځي  (shazi) (the singular form is shaza  ښځه)
Land: ځمکه  (Zmaka)

Nazar - the 'evil eye'

Nazar نذر  (Not to be confused with نظر  nazar - look, glance, opinion, consideration) 

The concept of the 'evil eye' is widespread throughout Central Asia, and can often be seen painted on the side of jingle trucks:

The painting of an eye is supposed to protect the drivers, occupants, or cargo from harm’s way or bad things on the road. It is believed that by praising or looking at an object or a person with envy, you may unintentionally harm the object or the person.  When expressing appreciation of someone or something, you could add “Masha-Allah”  ما شاء الله  (God has willed it) so that you won’t be seen as envious or “giving the evil eye.”  Some people also use نام خدا (naam-e khoda).  For example, “Nice car, buddy!  Masha-Allah”

Here's some more information on the topic from Wikipedia:

A couple of words that are mentioned in the Wiki article:

Angels  فرشته  (farishta)

Devil شيتان (shaytaan)

Afghan Villages

د افغانستان کليو

Though the Afghan population is composed of many distinct ethnic groups, certain elements of their way of life are much the same. Characteristically, the family is the mainstay of Afghan society.

Extremely close bonds exist within the family, which consists of the members of several generations. The family is headed by the oldest man, or patriarch, whose word is law for the whole family. Family honor, pride, and respect toward other members are highly prized qualities. Among both villagers and nomads the family lives together and forms a self-sufficient group. In the villages each family generally occupies either one mud-brick house or a walled compound containing mud-brick or stonewalled houses. The same pattern prevails among the nomads, except that tents replace the houses.

Settlements in Afghanistan with less than 100 houses number over 10,000 and those with 100 to 250 houses number about 1000. There are about 50 urban centers that range in size from 2500 to 25,000 people. In the smaller villages there are no schools, no stores, nor any representative of the government. Each village has three sources of authority within it: the malik مليک (village headman), the mirab (master of the water distribution), and the mullah ملا (teacher of Islamic laws). Commonly a khan خان (large landowner) will control the whole village by assuming the role of both malik and mirab.

Spingiri

سپينږيرى

Spingiri literally means “white beards.”  In an area where attaining an advanced age is considered an accomplishment (according to the CIA World Factbook the male life expectancy in Afghanistan is currently 44 years), the term is used as a term of respect.  Spingiri, however, are not the same as mashran (مشران) (i.e., elders) although often mashran are spingiri.

Naam-e Khoda

Afghanistan is comprised mostly of Muslims, and as such, religion is incorporated into daily life.  Instead of saying "hopefully", most Muslims say "Insha-allah," which means "God willing."  Even public transportation has religious themes painted on the sides of the buses and taxis.  This is a good example:

I saw it on the inside of an Afghan bus, right when you climb the stairs.  It means "God's name" in Dari, and it's pronounced 'Naam-e khoda'.  It's generally used as a saying of good luck, or to congratulate someone, if they got over an illness, found a job or had a new child or something like that.

Now, it's of note because the phrase sounds almost exactly like the Spanish phrase "no me joda," which means something like "you're shitting me" or "don't bullshit me."  So the first time I heard an Afghan say it, I almost died laughing.  I forgot what the situation was, but I think he inquired about my health, and when I responded that I was fine, he let that phrase loose.

This is what it sounded like to me:

Afghan:  څنگه ياست؟   How are you?
Me:  زه ښه يم مننه    I'm fine, thanks
Afghan: نام خدا   You're shitting me!

Moral of the story: be careful what you name your kid, because it may be something hilariously offensive in another language.