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Mina, Mohabbat and ishq are three pashto words used to name two kinds of love. The first is more human while the second is divine or mystical. In this paper I have tried to analyse the poetry of the Taliban, paying special attention to the question of the aforementioned kinds of love: human, divine and religous. I decided to do that because until now most of the researchers working on the Talibanʼs songs have focussed more on their political, propaganda and religious message, with very little work dedicated to its ‘human’ character. This is why I have presented several poems selected from the collection Poetry of the Taliban by Alex Strick van Linschoten and Felix Kuehn (Gurgaon 2012) and enhanced my study with some comments.
EN
A review of a book by Matthias Weinreich, “We Are Here to Stay” Pashtun Migrants in the Northern Areas of Pakistan".
EN
The subject of the article is a (quasi-) theatrical performance – Ta’ziyeh – treated as a potential space for using collective memory. The performance itself is an original product of the Iranian culture whose essence is the free reproduction of historical events from Karbala that took place in 680 and became one of the elements constituting Shiite religious identity. In the description presented here I have focused on these characteristics of Ta’ziyeh which involve the issue of memory and the problem of recreating / processing future by the secondary witnesses to the past events. This approach to cultural phenomena of interest allows you to look at it from a wider perspective and identify those aspects that have not been studied so far, e.g. the proposed problem of feedback between the emotions of an individual and a group, or between corporal-ritual behaviours of an individual and a group, in both cases located within the widest frames of a convention. Research on the Ta’ziyeh performance as a space for memory allow better understanding of the emotional power of the performance itself, as well as its ideological, political and socio-cultural value.
EN
The constitutional movement in Afghanistan differed from its Turkish or Iranian counterparts due to some historical features of the local political scene. Being a (semi-)tribal monarchy, Afghanistan firstly had to rebuild its political structure in order to become an absolute monarchy, before entering a new stage of development-—a constitutional system. At the beginning, Abdurrahman-khan tried to consolidate his power and political position. Later, a few reformists represented by Mahmud Tarzi tried to implement modern concepts to change the political, social and economic status quo. In this article, some aspects of their efforts are discussed with particular reference to Abdurrahman-khanʼs biography (Taj-ot-tawarikh) and Mahmud Tarziʼs manifesto (Aya che bayad kard).
XX
The quatrain (rubaʼi) is one of the most popular classical Persian literary genres. Its master lived between the 11th and 12th AD – Omar Khayyam, who perfected the art of keenly observing reality and commenting upon it. His quatrains reflect a bitter-sweet picture of the meaningful(/less)ness of the human existence. The formal features of the rubaʼi developed by Khayyam provided a model for the next generations of artists, including an Afghan poet – Khalilullah Khalili (1907–1987). The source of Khalilullahʼs rubaʼi topics should be thus sought in the poetry of Omar Khayyam that, undoubtedly, refers to Khalilullahʼs complicated life, full of twists and turns. Some examples indicate that Khalilullah attempted to modernize the genre and to adapt its modernized form to the needs of the contemporary times. In this way he involuntarily became an artist who returned to Afghan poetry one of its leading means of expression – the quatrain.
EN
This article is focused on the significance and the meaning of the term shahid in the context of the socio-political changes in Afghanistan and Tajikistan during the last two decades of the twentieth century. Press materials and other materials in the Dari, Pashto and Tajik languages printed at that time were analysed. The findings have shown how the conflict between the various areas of interest led to the extension of the semantic field of the noun shahid and the changes in its use in everyday language. Both in Afghanistan and Tajikistan, this term grew in popularity and came to be used at an ideological level – and not only by the Islam-oriented fractions – to urge people to war and to increase its symbolic significance and the rank of its fatalities.
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