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Pashtuns have managed to survive a turbulent history despite having rarely been united. Their history can literally be traced back millennia, while their modern past began with the rise of the Durrani Empire starting in 1747. Pashtun martial prowess has been renowned since the accounts of Alexander the Great's Ancient Greeks and Pashtuns were one of the few groups that managed to impede British imperialism during the 19th century. The efforts of the Pashtuns was pivotal during the Soviet war in Afghanistan from 1979 to 1989 as many joined the ranks of the Mujahideen. The Pashtuns gained some dubious notoriety as a result of the rise and fall of the Taliban since they were the main ethnic contingent in the movement. Modern Pashtuns have been prominent in the rebuilding of Afghanistan and are an important community in Pakistan where they are the second largest ethnic group.
The Pashtuns are the world's largest segmentary lineage (patriarchal) tribal group in existence. The total population of the group is estimated to be over 40 million, but an accurate count remains elusive as there has not been an official census in Afghanistan since the 1970s, while in Pakistan, due to the migratory nature of many Pashtun tribes as well as the practice of secluding women, exact figures are to hard to attain.
The history of the Pashtuns is ancient and much of it has yet to be recorded in contemporary times. From the 2nd millennium BCE to the present, Pashtun regions have seen immense migrations including the Aryans, Persians, Sakas, Scythians, Kushans, White Huns, Greeks, Arabs, Turks, and Mongols. There are many conflicting theories about the origins of the Pashtun people, some modern and others archaic, both among historians and the Pashtuns themselves.
The Greek historian Herodotus first mentioned a people called Pactyan living on the eastern frontier of the PersianSatrapyArachosia as early as the 1st millennium BCE. It has been conjectured that these may be the ancestors of today's Pashtuns, but there is no specific evidence for this. In addition, the Rig-Veda mentions a tribe called the Pakthas (in the region of Pakhat) as inhabiting present-day Afghanistan and some have speculated that they may have been early ancestors of the Pashtuns, but this too remains unproven. In Mahabharat the wife of Dhritarashtra is from Gandhara (Modern day Kandahar) and is named Gandhari. The Bactrians appear to have spoken a related Middle Iranian language and it is conceivable that some Pashtuns are at least partially related to them.
Pashtuns are also historically referred to as ethnic Afghans as the terms Pashtun and Afghan were synonymous until the advent of modern Afghanistan and the division of the Pashtuns by the Durand Line drawn by the British in the late 19th century. According to V. Minorsky, W.K. Frazier Tyler, M.C. Gillet and several other scholars, "The word Afghan first appears in history in the Hudud-al-Alam in 982 AD." It was used by the Pashtuns and refers to a common legendary ancestor known as Afghana.
The Pashtuns are generally hypothesized to have emerged from the area around Kandahar and the Suleiman Mountains and began expanding millennia ago. Due to their geographic location, they have often been in close contact with the Persians, while religiously most Pashtuns, according to archaeological evidence, were most likely Buddhist, Pagan, and Zoroastrian with small minorities of Hindus and Jews prior to the arrival of MuslimArabs in the 8th century CE.
The origins of the Pashtuns are not entirely clear , but their language is classified as an Eastern Iranian tongue, itself a sub-branch of the Indo-Iranian branch of the greater Indo-European family of languages, and thus the Pashtuns are often classified as an Iranian people.
According to many academics, such as Yu V. Gankovsky, the Pashtuns began as a, "union of largely East-Iranian tribes which became the initial ethnic stratum of the Pashtun ethnogenesis dates from the middle of the first millennium AD and is connected with the dissolution of the Epthalite (White Huns) confederacy."
These tribes, who most likely spoke an early version of modern Pashto survived countless invasions and spread throughout the northeastern Iranian plateau.
The Pashto-speaking Pashtuns refer to themselves as Pashtuns or Pukhtuns depending upon whether they are speakers of the southern dialect or northern dialect respectively. These Pashtuns compose the core of ethnic Pashtuns who are predominantly an Iranian people and found in southern and eastern Afghanistan and western Pakistan. Many Pashto-speaking Pashtuns have however intermingled with various invaders, neighboring groups, and migrants (as have the other Iranian peoples) including possibly the Ghilzai who may have mingled with Turkic tribes, the Durrani who have interacted considerably with the Tajiks (another Iranian people), and Pashtun tribes north of Peshawar who have mingled with Dardic groups. In terms of phenotype, the Pashto-speaking Pashtuns overall are predominantly a MediterraneanCaucasoid people, but light hair and eye colours are not uncommon, especially among remote mountain tribes.
Oral traditions
In addition, some anthropologists lend credence to the oral traditions of the Pashtun tribes themselves. For example, according to the Encyclopaedia of Islam, the Theory of Pashtun descent from Israelites is traced to Maghzan-e-Afghani who compiled a history for Khan-e-Jehan Lodhi in the reign of Mughal Emperor Jehangir in the 16th century CE. Another book, that corresponds with most Pashtun historical records, Taaqati-Nasiri, states that in the 7th century a people called the Bani Israel settled in Ghor, southeast of Herat, Afghanistan and then migrated south and east. These Bani Israel references are in line with the commonly held view by Pashtuns that when the twelve tribes of Israel were dispersed (see Israel and Judah and Lost Ten Tribes), the tribe of Joseph, among other Hebrew tribes, settled in the region. Hence the term 'Yusef Zai' in Pashto translates to the 'sons of Joseph'. A similar story is told by Ferishta.
Maghzan-e-Afghani's Bani-Israel theory has largely been debunked due to historical and linguistic inconsistencies. The oral tradition is believed to be a myth that grew out of a political and cultural struggle between Pashtuns and Mughals, which explains the historical backdrop for the creation of the myth, the inconsistencies of the mythology, and the linguistic research that refutes any Semitic origins.
Research into human DNA has emerged as a new and innovative tool being used to explore the genetic make-up of various populations in order to ascertain historical population movements. According to some genetic research (the source of which is disclosed under the references section below regarding a random sampling of Pashtun populations without specfication as to which Pashtun tribes were tested in western Pakistan) the anthropological evidence that the Pashto-speaking Pashtuns are related to other Iranian groups as well as the Burusho of the Northern Areas of Pakistan, who speak a language isolate. The genetic testing, though still in its initial phases, has not shown any substantial connection between the general Pashtun population sampled to the genetic markers found among most Greeks, Jews, or Arabs. What may be the case is that the Pashtuns have been slightly modified over time by various invaders, while maintaining an eastern Iranian base genetically overall. Ultimately, a much more detailed, transparent and wider sampling of Pashtun DNA will be required before a conclusive and generally representative answer of Pashto tribal origins can be answered.
The Pashtuns are intimately tied to the history of modern-era Afghanistan stretching back to the Hotaki dynasty and later the Durrani Empire. The Hotaki were Ghilzai Pashtuns who challenged the crumbling Safavid Empire and briefly seized control over much of Persia from 1722 to 1736. This early phase of Pashtun independence was followed by the efforts of the country's founder, Ahmad Shah Durrani, who was an Abdali (Durrani) Pashtun and formerly a high-ranking military official under the Turko-Iranian ruler Nadir Shah. He founded an empire which covered all of what is today Afghanistan, Pakistan, Kashmir, and Iranian Mashad. (Map) His successors would rule this empire for the next 40 years, while truncated Afghanistan emerged following conflicts with the Sikhs (see also Ranjit Singh) and the British. The Pashtuns/Afghans fought the British to a standstill and kept the Russians at bay during the so-called Great Game during which Afghanistan managed to remain an independent state that played the two large imperialist empires against each other to maintain some semblance of autonomy. In the 20th century, various Pashtuns living under British Indian rule in the North West Frontier Province agitated for independence, including Khan Wali Khan and Khan Abdul Ghaffar Khan (both members of the Khudai Khidmatgar, popularly referred to as the Surkh posh or "the Red shirts"), and were inspired by Mahatma Gandhi's non-violent method of resistance. Later, in the 1970s, Khan Wali Khan pressed for more autonomy for Pashtuns or even an independent Pashtunistan.
Dr. Zalmay Khalizad, an Afghan and special assistant to the President of the United States and currently U.S. Ambassador to Iraq.
Pashtuns in Afghanistan attained complete independence from British intervention, during the reign of King Amanullah Khan, following the Third Anglo-Afghan War. The monarchy ended with the Mohammed Daoud Khan, who seized control of Afghanistan in 1973 and opened the door to Soviet intervention, which eventually culiminated in the Saur Revolution or Communist take-over of Afghanistan in 1978. Starting in the 1970s, many Pashtuns joined the Mujahideen opposition against the Soviet invasion of Afghanistan. These Mujahideen fought for control of Afghanistan against the Communist Khalq and the Parcham factions, which were also largely composed of ethnic Pashtuns. More recently the Pashtuns became known for being the primary ethnic group that comprised the Taliban, whose ideological basis began in the North West Frontier Province of Pakistan during the Soviet occupation of Afghanistan. The movement began in the Afghan refugee community of Peshawar and at the Madarassa-e-Haqqania in Akora, Khattak and then shifted to the predominantly Pashtun city of Kandahar in southern Afghanistan. As of late 2001, the Taliban had been removed from power as a result of the US-led invasion of Afghanistan.
Pashtuns have played an important role in the region of South-Central Asia. The current President of Afghanistan is an ethnic Pashtun, Hamid Karzai, while in neighboring Pakistan ethnic Pashtun politicians, notably Ayub Khan and Ghulam Ishaq Khan, have also attained the Presidency in the past. The Afghan royal family now represented by Muhammad Zahir Shah is also of ethnic Pashtun origin. Other prominent Pashtuns include the 17th century warrior poet Khushal Khan Khattak, Afghan "Iron" Emir Abdur Rahman Khan and in modern times US Ambassador to Iraq Zalmay Khalilzad among many others.
The vast majority of Pashtuns can be found in an area stretching from southeastern Afghanistan to western Pakistan. Small additional colonies can be found in the Northern Areas, Azad Kashmir, Karachi in Pakistan as well as in other parts of Afghanistan. There are smaller communities in Iran and India, and a large migrant worker community in the countries of the Arabian Peninsula. Important metropolitan centers of Pashtun culture include Peshawar and Kandahar, while Kabul and Quetta, though having large Pashtun populations, are more mixed cities of cultural significance.
Pashtuns comprise over 15% of Pakistan's population or 28 million and about 42% of Afghanistan's population totaling 12.5 million. This suggests a total of roughly 40 million. The exact measure of these figures remains uncertain, particularly those for Afghanistan, and are affected by approximately 3 million Afghan refugees (of which 81.5% or 2.49 million are ethnic Pashtuns) that remain in Pakistan.
Putative ancestry
There are also various groups which claim Pashtun descent and are largely found among other groups in Afghanistan and South Asia and generally do not speak Pashto and are often considered either overlapping groups or are simply assigned to the ethno-linguistic group that corresponds to their geographic location and their mother tongue. Some groups who claim Pashtun descent include various non-Pashtun Afghans who are often conversant in Persian rather than Pashto. Many claimants of Pashtun heritage in South Asia have mixed with local Muslim populations and refer to themselves (and Pashto-speaking Pashtuns and often Afghans in general) in the Urdu variant Pathan rather than Pashtun or Pukhtun. These populations are usually only part-Pashtun, to varying degrees, and often trace their Pashtun ancestry putatively through a paternal lineage, and are not universally viewed as ethnic Pashtuns (see section on Pashtuns Defined for further analysis). In addition, nearly 20% of Urdu-speaking people claim partial Pashtun ancestry. The Muslim sultans and Mughal emperors of Delhi employed thousands of Pashtun soldiers that settled down in northern India and intermarried with local Muslims. The Rohilla Pashtuns, after their defeat by the British, are notable for having intermarried with local Muslims, while becoming part of the Urdu-speaking Muslim community. The repression of Rohilla Pashtuns by the British in late 18th century caused thousands to flee to the Dutch colony of Guyana in South America. Small minorities of Pashto-speaking Sikhs and Hindus, estimated to be in the thousands, can be found in parts of Afghanistan.
Among historians, anthropologists, and the Pashtuns themselves, there is some debate as to who exactly is a Pashtun. The most prominent views are (1) that Pashtuns are predominantly an Eastern Iranian people who are speakers of the Pashto language and live in a contiguous geographic location (this is the generally accepted academic view) in Afghanistan and Pakistan, (2) Pashtuns, in addition to being Pashto-speakers and meeting other criteria, are also Muslim and follow Pashtunwali and thus Jews, Christians, or atheists would be excluded, (3) to define the Pashtuns in terms of patrilineal descent going back to legendary times in accordance with the legend of Qais Abdur Rashid who is seen as the progenitor of the Pashtun people. We may call these the ethno-linguistic definition, religious-cultural definition, and the patrilineal definition.
Ethnic definition
The ethno-linguistic definition is the most prominent and accepted view as to who is and is not a Pashtun. Generally, this most common view holds that Pashtuns are defined within the parameters of having mainly eastern Iranian ethnic origins, sharing a common language, culture and history, living in relatively close geographic proximity to each other, and acknowledging each other as kinsmen. Thus, tribes that speak even disparate yet mutually intelligible dialects of Pashto will acknowledge each other as ethnic Pashtuns and even subscribe to certain dialects as 'proper' such as the Pukhtu spoken by the Yousafzai and the Pashto spoken by the Durrani. These criteria tend to be used by most Pashtuns in Afghanistan and Pakistan as the basis for who can be counted as a Pashtun.
Cultural definition
The religious and cultural definition is more stringent and requires Pashtuns to be Muslim and adherents of the Pashtunwali code. This is the most prevalent view among the more orthodox and conservative tribesmen who do not view Pashtuns of the Jewish faith as actual Pashtuns even if they themselves might claim to be of Hebrew ancestry depending upon which tribe is in question. The religious definition for Pashtuns is partially based upon the laws of Pashtunwali, and that those who are Pashtun must follow and honor Pashtunwali. However, Pashtun society is not entirely homogenous in the religious sense, as Pashtuns, who are predominantly Sunni Muslims, can also followers of the Shia sect among others. In addition, the Pashtun Jewish population (once numbering in the thousands) has largely relocated to Israel. Overall, more flexibility can be found among Pashtun intellectuals and academics who sometimes simply define who is and is not a Pashtun based upon other criteria that often excludes religion.
Ancestral definition
The patrilineal definition is based on an important orthodox law of Pashtunwali. Its main requirement is that anyone claiming to be a Pashtun must have a Pashtun father. This law has maintained the tradition of exclusively patriarchal tribal lineage intact. Under this definition there is less regard as to what language you speak (Pashto, Persian, Urdu, English, etc.), while more emphasis is placed upon one's father in order to be an ethnic Pashtun. Thus, the Pathans in India, for example, who have lost both the language and presumably many of the ways of their putative ancestors, can, by being able to trace their fathers' ethnic heritage back to the Pashtun tribes (who some believe are descendants of the four grandsons of Qais Abdur Rashid, a possible legendary progenitor of the Pashtuns), remain 'Pashtun'. The legend states that Qais, after having heard of the new religion of Islam, traveled to meet the Muslim Prophet Muhammad in Medina and returned to Afghanistan a Muslim. Qais, in turn, purportedly had many children and one son, Afghana, produced up to four sons who set out towards the east including one son who went towards Swat, another towards Lahore and India, another to Multan, and finally one to Quetta. This legend is one of many traditional tales among the Pashtuns regarding their disparate origins that remain largely unverifiable.
Pashtun culture was formed over the course of many centuries. Pagan traditions survived in the form of traditional dances, while literary styles and music largely reflect strong influence from the Persian literary tradition and regional musical instruments fused with localized variants and interpretation. Pashtun culture is a unique blend of native customs and strong influences from Central, South, and West Asia.
Throughout Pashtun history poets, prophets, kings and warriors have been the most revered members of society. For much of Pashtun history literature has not played a major role as Persian was the lingua franca used by neighboring peoples and generally relied upon for writing purposes. However, by the sixteenth century early written records of Pashto began to appear, the earliest of which describes Sheikh Mali's conquest of Swat. The advent of Pashto poetry and the revered works of Khushal Khan Khattak and Rahman Baba in the 17th century helped transition Pashto towards the modern period. In the 20th century, Pashto literature gained significant prominence with the poetic works of Ameer Hamza Shinwari who was noted for his development of Pashto Ghazals. In recent times, Pashto literature has received increased patronage, but due to relatively high illiteracy rates, many Pashtuns continue to rely upon the oral tradition. Pashtun males continue to meet at chai khaanas or tea cafes to listen and relate various oral tales of valor and history.
In-spite of the general male dominance of Pashto oral story-telling, Pashtun society is also marked by some matriarchal tendencies. Folktales involving reverence for Pashtun mothers and matriarchs are common and are passed down from parent to child, as is most Pashtun heritage, through a rich oral tradition that has survived the ravages of time.
Religiously, nearly all Pashtuns are Muslim, usually of the Sunni sect, while large minorities are also Shia and some Ismaili and Ahmadi. The majority of the Sunnis follow the Hanafite branch of Sunni Islam. A tiny Jewish population has relocated to Israel.
The term 'Pakhto' or 'Pashto' from which the Pashtuns derive their name is not merely the name of their language, but synonymous with a pre-Islamic honor code/religion formally known as Pashtunwali (or Pakhtunwali). The main tenets of Pashtunwali include:
Melmastia: Hospitality and asylum to all guests seeking help.
Badal: Justice and revenge, possibly derived from ancient IsraeliteMosaic Law, "An eye for an eye, a tooth for a tooth."
Zan, Zar and Zameen: Defense of women/family, treasure, and property/land.
Nanawati: Humble admission of guilt for a wrong committed, which should result in automatic forgiveness from the wronged party.
The basic precepts of Pashtunwali continue to be followed by many Pashtuns, especially in rural areas and is often the center of Pashtun tribal life.
Pashtun performers remain avid participants in various physical forms of expression including dance, sword fighting, and other physical feats. Perhaps the most common form of artistic expression can be seen in the various forms of Pashtun dances.
One of the most prominent dances is the Attan, a dance with ancient pagan roots, that was later modified by Islamic mysticism, in some regions, and has become the national dance of Afghanistan. A rigorous exercise, the Attan is performed as musicians play various native instruments including the dhol (drums), tablas (percussions), rubab (a bowed string instrument), and toola (wooden flute). Involving a rapid circular motion, dancers perform until no one is left dancing in a fashion similar to sufiwhirling dervishes. Numerous other dances are affiliated with various tribes including the Khattak Wal Atanrh (eponymously named after the Khattak tribe), Mahsood Wal Atanrh (which, in modern times, involves the juggling of loaded rifles), and Waziro Atanrh among others. A sub-type of the Khattak Wal Atanrh known as the Braghoni involves the use of up to three swords and requires great skill to successfully execute. Though most dances are dominated by males, some dance performances such as the Spin Takray feature female dancers. Additionally, young women and girls often entertain at weddings with the Tumbal (tambourine).
Traditional Pashtun music has ties to Klasik (traditional Afghan music heavily inspired by classical Indian music), Iranian musical traditions, and various forms found in the eastern Music of Pakistan. Popular forms include the ghazal (sung poetry) and Sufiqawwali music. General themes tend to revolve around love and religious introspection. Modern Pashto music is currently centered around the city of Peshawar due to the various wars in Afghanistan and tends to combine indigenous techniques and instruments with Iranian-inspired Dari music and Indian Filmi music prominent in Bollywood.
Other modern Pashtun media include an established Pashto language film and tv industry that is based in Pakistan. Both Pashtuns and Punjabi producers, based in Lahore, have created Pashto language films, since the 1970s. Pashto films were once popular, but have declined both commercially and critically in recent years. Past films such as Yusuf Khan Sherbano dealt with serious subject matter, traditional stories, and legends, but the Pashto film industry has, since the 1980s, been accused of churning out increasingly lewd exploitation-style films. Pashtun lifestyle and issues have been raised by Western and Pashtun expatriate film-makers in recent years. Notable films about the Pashtun experience include British film-maker Michael Winterbottom's In This World, which chronicles the struggles of two Afghan youths who leave their refugee camps in Pakistan and attempt to move to the United Kingdom in search of a better life, and the British mini-series Traffik (re-made as Traffic for US audiences) which featured a Pashtun man (played by Jamal Shah) struggling to survive in a world with few opportunities outside the drug trade.
Pashtuns engage in various sporting activities common throughout the world including cricket and football (soccer). Older traditional sports include Buzkashi, a contest between horsemen (believed to have been brought to the region by the Mongols) that entails dragging a goat carcass and keeping it away from other players. Another Pashtun past-time is Naiza bazi, which also involves horsemen who engage in throwing spears. Polo is also an ancient traditional sport in the region and is a popular amongst many tribesmen such as the Yousafzai. Like other neighboring peoples, many Pashtuns engage in wrestling (Pahlwani), which is often part of larger sporting events. Cricket is largely a legacy of British rule in the North West Frontier Province and many Pashtuns have become prominent participants including Shahid Khan Afridi, who is regarded as one of the best cricket players in the world. Football is a more recent sport that increasing numbers of Pashtuns have started to play. Children engage in various games including a somewhat macabre form of marbles called buzul-bazi, which involves playing with the knuckle bones of sheep. Although traditionally less involved in sports than boys, young Pashtun girls often play volleyball and basketball, especially in urban areas.
Institutions
See Pashtun tribes for a complete list of tribal groupings
Possibly the most prominent institution of the Pashtun people is the intricate system of tribes. The Pashtuns remain a predominantly tribal people, but the world-wide trend of urbanization has begun to alter Pashtun society as cities such as Peshawar and Quetta have grown rapidly due to the influx of rural Pashtuns and Afghan refugees. Many still identify themselves with various clans in-spite of this trend towards urbanization.
More precisely, there are several levels of organization within the Pashtun tribal system: the Tabar (tribe) is subdivided into kinship groups each of which is a Khel. The Khel in turn is divided into smaller groups (Pllarina or plarganey), each of which consists of several extended families or Kahols. "A large tribe often has dozens of sub-tribes whose members may see themselves as belonging to each, some, or all of the sub-tribes in different social situations (co-operative, competitive, confrontational) and identify with each accordingly." Pashtun tribes are divided into four 'greater' tribal groups: Sarbans, Batans, Ghurghusht and Karlans.
In addition to the tribal hierarchy, another prominent Pashtun institution is that of the Jirga or 'Senate' of elected elders and wise men. Most decisions in tribal life are made by members of the Jirga, which is the main institution of authority that the largely egalitarian Pashtuns willingly acknowledge as a viable governing body.
Pashtuns often observe special occasions upon which to celebrate and/or commemorate events, which are also quite often national holidays in Afghanistan and Pakistan. A common Turko-Iranian celebration known as Nouruz (or New Year) is often observed by Pashtuns, especially in Afghanistan. Most prominent are Muslim holidays including Ramadan and Eid al-Fitr. Muslim holidays tend to be the most widely observed and commercial activity can come to a halt as large extended families gather together in what is often both a religious duty and a festive celebration.
Women
File:Aneesa Zaib Tahirkheli.jpg Anisa Zeb Tahirkheli, Senator and also Minister of State Education in the Pakistani government
The Pashtuns today are a diverse population with widely varying lifestyles and perspectives. The effects of globalization have led to the proliferation of Western ideas as well as the infiltration of Saudi-style Wahhabist Islam. Though many Pashtuns remain tribal and illiterate, others have become urbanized and highly educated. The ravages of the Soviet occupation of Afghanistan and the Afghan wars leading up to the rise and fall of the Taliban have caused substantial hardship amongst the Pashtuns. Currently, Afghanistan is in a rebuilding phase, while Pashtuns in Pakistan have grown in numbers and influence. Stability remains elusive for Pashtuns who have had to balance a practical necessity to survive with a desire to work hard and seek out opportunity. However, changes among the Pashtuns have not come without difficulty, especially in the case of women.
Pashtun women greatly vary from the traditional housewives who live in seclusion to urban workers some of whom seek (and have attained) parity with men. They share with their menfolk a free-willed, strong and fiercely independent character that values freedom and self rule.
Due to numerous social hurdles, the literacy rate for Pashtun women remains considerably lower than that of males. Abuse against women is also widespread and yet is increasingly being challenged by women's rights organizations who find themselves struggling with conservative religious groups as well as government officials in both Afghanistan and Pakistan. According to researcher Benedicte Grima's book Performance of Emotion Among Paxtun Women, "a powerful ethic of forbearance severely limits traditional Pashtun women's ability to mitigate the suffering they acknowledge in their lives."
Pashtun women often have their legal rights curtailed in favor of their husbands or male relatives as well. For example, though women are technically allowed to vote in Afghanistan and Pakistan, many have been kept away from ballot boxes by males. Traditionally, Pashtun women have few inheritance rights and are often charged with taking care of large extended families of their spouses. Another tradition that persists is Swara, a practice that involves giving a female relative to someone in order to rectify a dispute. The practice was declared illegal in 2000, but continues to be conducted in tribal regions.
In-spite of obstacles, many Pashtun women have begun a process of slow change. Some Pashtun women in cities in Pakistan have attained more personal freedom and autonomy when it comes to their personal lives, which has not been received well by conservative Pashtun men and women. Others have joined men in business, finance, and other male dominated fields. While most Pashtun women (like many men) are illiterate, a rich oral tradition and resurgence of poetry has sparked some interest on the part of both men and women and given hope to many Pashtun women seeking to learn to read and write. As a sign of further female emancipation, a Pashtun woman recently became one of the first female fighter pilots in Pakistan's Airforce. In addition, numerous Pashtun women have attained high political office in both Pakistan and, following recent elections, in Afghanistan where female representatives compose one of the highest percentages in the world. Substantial work remains though for Pashtun women who hope to gain equal rights with Pashtun men who remain disproportionately dominant in most aspects of Pashtun society. Human rights organizations including the Afghan Women's Network continue to struggle for greater women's rights as does the Aurat Foundation in Pakistan which often attempts to safeguard women from domestic abuse.
Ahmad, Aisha and Boase, Roger. 2003. "Pashtun Tales from the Pakistan-Afghan Frontier: From the Pakistan-Afghan Frontier." Saqi Books (March 1, 2003). ISBN 0863564380.
Ahmed, Akbar S. 1976. "Millennium and Charisma among Pathans: A Critical Essay in Social Anthropology." London: Routledge & Kegan Paul.
Ahmed, Akbar S. 1980. "Pukhtun economy and society." London: Routledge and Kegan Paul.
Banuazizi, Ali and Myron Weiner (eds.). 1994. "The Politics of Social Transformation in Afghanistan, Iran, and Pakistan (Contemporary Issues in the Middle East)." Syracuse University Press. ISBN 0815626088.
Banuazizi, Ali and Myron Weiner (eds.). 1988. "The State, Religion, and Ethnic Politics: Afghanistan, Iran, and Pakistan (Contemporary Issues in the Middle East)." Syracuse University Press. ISBN 0815624484.
Caroe, Olaf. 1984. "The Pathans: 500 B.C.-A.D. 1957 (Oxford in Asia Historical Reprints)." Oxford University Press. ISBN 0195772210
Dani, Ahmad Hasan. 1985. "Peshawar: Historic city of the Frontier." Sang-e-Meel Publications (1995). ISBN 9693505549.
Dupree, Louis. 1997. "Afghanistan." Oxford University Press. ISBN 0195776348.
"A Study of the Greek Ancestry of Northern Pakistani Ethnic Groups Using 115 Microsatellite Markers." A. Mansoor, Q. Ayub, et al.Am. J. Human Genetics, Oct 2001 v69 i4 p399.
Banuazizi, Ali and Myron Weiner (eds.). 1994. "The Politics of Social Transformation in Afghanistan, Iran, and Pakistan (Contemporary Issues in the Middle East)." Syracuse University Press. ISBN 0815626088.
Important note: population statistics for Pashtuns (including those without a notation) in foreign countries were derived from various census counts, the UN, the CIA Factbook, Ethnologue, and the Joshua Project.
