The Business of Deception: Zahid Safi and the Liberal Party's Rotten Pitch

The rotten stench is rising from the corpse of the Australian Liberal Party’s pitch for the division of Bruce for the upcoming federal election. In a recent exposé for The Age, journalist Charlotte Grieve uncovers a disturbing truth: Zahi Safi, the man being paraded as a "successful businessman" by the party, is little more than a fraud. Many of Safi’s businesses appear to exist only on paper, at best.

Take Willow Support Services, an NDIS provider supposedly owned by Safi. When Grieve visited its listed address, she found not an office or facility, but a private residence. It gets worse: multiple Safi-affiliated businesses have been deregistered since March for failing to pay basic fees. His websites are padded with fake reviews, featuring photos recycled across countless unrelated pages. The so-called reviewers? Their LinkedIn profiles list them as being overseas and spread across hundreds of pages on the web.

Faced with this mountain of fakery, Grieve wonders the obvious: "My detailed questions included whether the Liberal Party was satisfied that Safi’s businesses were legitimate, why stock images, fake reviews, and outdated addresses had been used, and whether this raised any concerns for the party."

The appalling part is the response from the party's spokesperson in response to Charlotte Grieve's concerns:

“The Liberal Party is very proud to support a candidate whose family fled the violent conflict in Afghanistan and chose to make Australia his home. Like many people in the electorate of Bruce, Zahid runs his own small business while raising a family. Like many small business owners, Zahid acknowledges that his administrative paperwork isn’t always up to date and has taken steps with his accountant to rectify.”

It appears the Liberal Party is willfully ignoring both the glaring evidence of fraud surrounding its candidate, Zahid Safi, and the growing outrage from members of the Hazara community in Bruce. Community organizers and members have repeatedly called on the party to disendorse Safi, citing his 2021 parliamentary submission, in which he openly vilified Hazara Australians in a display many have condemned as racist.

The Afghans Who Bring the Persecution of Hazaras to Australia

Here are the six individuals, along with some background, who co-authored the 2021 parliamentary submission (see page 3, document number 43) targeting the Hazara community—an inquiry widely criticized for its blatant racism, distortions, and falsehoods.

The submission resurfaced recently after The Guardian Australia revealed that one of its authors is none other than Atal Zahid Safi, also known as Zahid Safi, the current Liberal candidate for Bruce, an electorate with one of Australia's largest Hazara populations. The irony is hard to miss.

In their submission, the authors attempt to frame Hazaras as a national security threat to Australia (see page 14). At one point, they even write: “The Australian Government should work closely with key stakeholders from the Afghan Diaspora, including the authors of these submissions.” In other words, they’re positioning themselves as the authoritative voices of the community, people to be consulted, reconciled with, and trusted. The implications are as concerning as they are revealing.

1) Atal Zahid Safi

At the center of this controversy is Atal Zahid Safi, one of the authors of a 2021 parliamentary submission that vilified the Hazara community in Australia. When you read his biography and then look at his actions, you’re left asking: What exactly is going on in this man’s mind?

Safi, born in 1987 in Laghman Province, Afghanistan, was an infant when his family fled to Pakistan. He spent his formative years there, growing up far removed from the lived realities of Afghanistan. At 16, he and his family sought asylum in Finland, where he learned Finnish, attended university, and built a life. A decade later, in 2013, he moved to Australia. He married a woman named Zinab Husseinkhil, and they have six children together. Fast forward to 2021, and Safi co-authored a submission to the Australian Parliament, an appalling document that paints Hazaras as a national security threat. In it, the authors claim Hazaras have never been persecuted in Afghanistan, dismissing years of documented violence, systemic discrimination, and the ongoing genocide against them. They had the audacity to tell Parliament: Don’t believe the Hazaras, they’re lying. And now, at age 36, Safi has nominated himself to run for Parliament, under the Liberal Party banner, no less, in the seat of Division of Bruce in the state of Victoria, one of the most Hazara-populated electorates in Australia. This is a man who publicly delegitimizes your trauma, denies your history, and casts your community as dangerous and as a threat to Australia. And now, he wants to represent you? It's like "Hazaras! I hate you, but I need your vote." What the hell is this man thinking? What are we supposed to make of this? Is it hypocrisy? Opportunism? Deep-seated racism masked as political ambition? How does someone co-author a submission steeped in hatred and Hazara-phobia, and just three years later, ask for the votes of the very people he tried to harm? This is more than political irony. It’s a troubling contradiction, an oxymoronic dilemma that deserves answers. A man who has never seen what Afghanistan looks like, and is far removed from its reality, suddenly emerges to persecute Hazaras in the diaspora?

2) Tamkin Hakim

Tamkin Hakim, the sister of famous journalist and philanthropist Yalda Hakim, works as a mental health counselor with Allied Health Professionals. Following the withdrawal of U.S. troops and the subsequent collapse of Afghanistan into Taliban control, Hakim joined a coalition of volunteers that presumably rescued 200 Tajik women, according to her interview. While Yalda is widely recognized for her advocacy for girls’ education and her commitment to humanitarian causes, including the recent launch of a foundation offering scholarships to Afghanistani girls, her sister appears to stand in stark contrast.

Recently, a submission co-authored by Tamkin Hakim and five others was presented to the Australian Parliament. The document reportedly downplays the ongoing genocide of the Hazara people, distorts findings from reputable sources like Human Rights Watch, and troublingly frames the Hazara community as a national security threat to Australia. Such a stance is not only factually flawed but also deeply harmful and discriminatory.

Understandably, this raises serious concerns. How can two siblings, raised in the same environment, hold such opposing views, one championing human rights, and the other seemingly undermining them? While Yalda Hakim cannot be held accountable for her sister’s actions, in times of rising hate, public figures must take clear stands. Where does Yalda stand on this issue, especially when her sister’s statements contribute to the trauma of an already persecuted community?

The Hazara people have endured systematic persecution since the 1890s. In search of safety and the chance to rebuild their lives, many sought refuge in Australia, a country that promised protection and opportunity. They have worked tirelessly to establish a sense of belonging in their new home. Yet, the recent submission to Parliament echoes the same dangerous narratives that once endangered and persecuted them in Afghanistan, this time, disturbingly, from fellow Afghans who, despite having grown up outside the country, are now perpetuating the persecution of Hazaras in Australia.

It is deeply troubling that someone in a mental health profession, someone entrusted with the well-being of others, would contribute to rhetoric that marginalizes a vulnerable group. What kind of mental health support can be expected from someone who spreads such hateful views? And what experiences shaped Tamkin Hakim's perspective, leading her to harbor such hostility toward the Hazara community?

These are not easy questions, but they are essential. Especially when hate is given a platform in the name of national security, we must question its origins, challenge its narratives, and seek the truth.

3) Arezo Zoe Safi

Arezo Zoe Safi is a lawyer and the founder of Safi Law Firm in Sydney. It is said that she is a close relative of Zahid Safi, and both are presumably the niece and nephew of Mohammad Masoom Stanekzai, a prominent Afghan politician who formerly led the National Directorate of Security (NDS) and later served as the acting Minister of Defense. During his tenure as head of the NDS, Stanekzai has been accused of overseeing the suppression of the Enlightenment Movement protests of the Hazara people. Arezo was apparently born and raised in Australia and, like Zahid Safi and Tamkin Hakimi, has been far removed from the realities in Afghanistan. So, where does her hatred toward the Hazara people come from? How did it form? She maintains a significant presence on social media platforms. I encourage people to search her background, business, online presence, write a review, and contact her clients about her disturbing behavior.

4) Dr.  Sayed Mirwais Amin

Sayed Mirwais Amin (goes by Sayed Amin), received his MD from Kabul University, and has two MA degrees from La Trobe and Monash, respectively. He is based in Melbourne and runs a consulting company that receives donations in Australia and spends them in Afghanistan. He is in his 50s and appears to be socially shy and very religious but behind the scenes, he is a very active person in the Afghan community. He is currently working for DjirraVIC, a non-profit organization for the Aboriginal Community. How does he engage with Aboriginal community members in Australia, while at the same time promoting hatred against Indigenous Hazaras from Afghanistan, people who are now part of the very community he lives in? In addition to his professional role at a non-profit organization, he actively participates in a range of volunteer initiatives. Alongside nearly a dozen Afghan colleagues, he co-founded the Wardak Education and Developmental Organization (WEDO), which also engages in advocacy and lobbying efforts. On January 24, 2025, the group met with Evan Mulholland, Deputy Leader of the Liberal Party in the Legislative Council, to further their mission.

5) Naseer Shafaq

He is currently a Senior Technical Officer and Acting Team Leader at the Australian Taxation Office. For a while, he was jobless and went through vocational training and capacity building. He is an active member of his community and a pro-Pashtun ethnonationalist on both sides of the border. Note how he positions himself in his 2017 interview with Aliya Doctor. Before migrating to Australia, he worked as a coordination officer for UNAMA in Afghanistan and later at the British Consulate. While it's unclear exactly when he migrated, he recalls, “I began looking for jobs in early 2015, and made no progress in 18 months during which I applied for over 700 jobs and didn’t get a single interview.” He says that he had a well-paid position back in Afghanistan. Then, oddly, he adds: “I came to Australia on a skilled immigrant visa, not on a boat, but we’re all painted with the same brush.”

With this statement, he draws a sharp distinction between himself and Hazara asylum seekers who risked their lives fleeing atrocities, occasionally arriving in Australia by boat. Rather than expressing solidarity, he invokes a harmful stigma, distancing himself from those who are already marginalized. The phrase “on a boat” is loaded with racial and political connotations in the Australian context, and he seems to weaponize it as a marker of shame, hoping to elevate his own social standing by disassociating from others in his community. By emphasizing the "skilled" nature of his migration, despite lacking any verifiable higher education credentials or qualifications that would distinguish him from well-educated Australians, he performs a kind of class and racial exceptionalism. It’s in these subtle choices of language, “immigrant,” “on a boat,” that the reproduction of racism becomes visible.

6) Raz Mohammad Pirzoy

Australian Defense Force Former Interpreter - he worked as an interpreter with Australian troops in Afghanistan and was recently resettled with his family in Australia. He is currently a security officer at MSS Security and a gym maniac.
This individual has recently posted the following on his Facebook: “We stand by the accuracy and intent of our submission and remain committed to shedding light on the experiences of those affected by the events of that time.” This person blatantly spreads Hazaraphobia on Facebook with a whole crew of Safi families.

How do we combat racism in Australia?

One of the most effective ways is to hold individuals accountable, especially those actively spreading hate or misinformation.

• Start by researching these individuals:
• Where do they work?
• Do they own businesses?
• Are they active on social media?
• Are their businesses represented on social platforms?
• What kind of content or engagement are they involved in?

Once you have this information, take action:

• Contact the organizations that employ them. Reach out to Human Resources departments or senior leadership.
• Raise your concerns respectfully but firmly. Provide clear, concrete evidence of the individual’s behavior, whether it's discriminatory, harmful, or rooted in misinformation.
• Let them know you’re deeply concerned about this person representing their company or working while promoting hate.
• If the individual works in the public sector or a government organization, contact those agencies directly and ask for transparency and accountability.
• Share the background and context: explain how these individuals are not just expressing hateful views, they’re perpetuating persecution and discrimination against the Hazara community, bringing dangerous ideologies from abroad into Australian public life.

This isn’t about cancel culture. It’s about community safety, accountability, and standing up against racism, wherever it shows up.

Radion Azadi: Sexual Harassment and Abuse of Power (Part V)

In my previous posts, I discussed corruption within the RFE/RL bureau, specifically Radio Azadi, in Kabul. I also alluded to another serious issue: sexual harassment. In this post, I want to share a few specific examples to shed light on what occurred during the bureau’s early years.

At the time, and still, Radio Azadi broadcast its programs in two major languages: Farsi/Dari and Pashto. Each language section operated under a separate editor, and every report or segment created by journalists had to pass through these editors before being sent to Prague for broadcast. While the editorial review process was intended to ensure quality and consistency, it was frequently misused by certain opportunistic men to exploit their female colleagues. Many of these men were married, yet that didn’t stop them from making inappropriate advances toward the women they worked with.

One of the more insidious methods of control was the misuse of editorial authority. Let me explain how this played out.

Each journalist was responsible for producing their own reports. Once a piece was complete, it would be submitted to the section editor for feedback and approval. Only then would it be forwarded to Prague for airing. This gave editors significant power over their colleagues’ work, and some used that power to manipulate and pressure female reporters. There were times when a female reporter would have to wait for days for her story to be reviewed. The delay was deliberate but there was nothing that could be done from reporters side. They have to wait and wait and they knew the reason why they had to wait that long but again, they didn’t have much power to question it. The specific editor whom I know used to call it quality control. In the meantime, pressure was mounting on reporters from frustrated editors waiting in Prague for the news/story to come. It prompted senior editors to question whether the reporters were being fit enough for their jobs. At the same time, in Kabul, this condition was driving reporters to frustration.

My office was located in the basement, tucked between two studios. I was responsible for managing the technical infrastructure: installing and maintaining the equipment, and ensuring our reports were recorded and transmitted to Prague. Later, we transitioned to live broadcasts, but in those early days, everything was pre-recorded. My small office housed two computer servers, and I was in frequent contact with our technical team in Prague. I spent most of my time down there.

One day, I got a call about a computer issue, something had stopped working or been disconnected from the network. I went upstairs to the second floor, where the main newsroom was located. As I climbed the marble stairs, I heard someone crying behind a closed door. I paused, then cautiously opened it. Inside, I saw R.M. with a woman wiping tears from her face. Most of the staff had already left, and the workday was over. While it wasn’t unusual for some reporters to stay late, what I walked in on felt disturbingly out of place.

Amidst the woman’s sobs, I heard R.M. say, in a low but insistent voice, “I told you already… you won’t accept it…” I quickly did what I had come to do and left the room. I don’t know what happened afterward, or how long she stayed there. But that moment stuck with me. The way R.M. spoke, his presence there at that hour, it all felt deeply wrong. I couldn’t stop wondering what he was trying to force her to accept.

And it wasn’t an isolated incident.

I knew R.M. had previously exploited another female colleague, Z.M., a married woman with two children. Even the guards at the building talked about it: “I swear to God, I saw Z.M. in R.M.’s car, sitting in the front seat, and his hand was between her legs.” These weren’t just rumors. People saw what was happening, but no one dared to speak up.

Eventually, the situation escalated. In a desperate attempt to reclaim his honor, Z.M.’s husband threw acid on R.M.’s face. That’s how far things had gone.

There were other incidents, too. Once, I got a panicked call from a female reporter while I was in my basement office. “Come up, hurry!” she shouted over the phone. I rushed upstairs and found her frantically trying to cover her computer monitor with her hijab.

“What’s going on?” I asked.

She asked me to wait until she had left the room. Then she told me to lift the scarf. When I did, I saw pornographic images set as her desktop wallpaper. She didn’t know how to turn the monitor off, so she had tried to hide it instead.

I removed the image and checked the system logs. It was clear that someone had accessed her profile, someone who knew her username and password and had stayed late to do it. I knew who it was; the same person had done similar things before. I warned her.

Sadly, this kind of harassment happened more than once. Each time, it was carried out by male colleagues. And each time, the women were too afraid to report it. The culture of silence, fear, and impunity made it nearly impossible for them to speak out.

A translated version of this post is published on my Farsi blog
Related previous posts
Radio Azadi: The Hazara Exclusion (Part IV)
Radio Azadi: Amplifying Hazara Discrimination in Afghanistan (Part III)
Radio Azadi: an Office Enmeshed in a Heist (Part II)
Radio Azadi: An Organization Mired in Moral and Financial Corruption (Part I)

Spring is here

This morning, I was walking along a winding path through the university campus until I reached the bottom of the hill. From there, I followed the serpentine path upwards. Along the way, I saw a beautiful butterfly adorned with red and black spots. I knelt down quietly to take a short clip and share it with my nephew, Amir who is in fifth grade. The emergence of such a beautiful butterfly was mesmerizing. I didn't move for a minute, just to appreciate its beauty and presence in such an early spring. I haven't seen a butterfly yet. Just as I was gingerly prostrating over the grass while filming, it flew off timidly. Without hesitation, I shared the short clip with Amir. "Hey Amir, check out this surprise of mother nature," I texted, accompanied by a smily emoji. He immediately called, and we briefly video-chatted, after which I continued.

As I was meandering through the hills, a not-so-distant memory suddenly rushed to my mind—the moment when I had walked this same path with a friend. Again, I reached into my pocket, took out my phone, and took a picture. "Spring rolls down from up there, twisting and floating over the stones and through the grass, and the gentle breeze brings a familiar scent," I texted. 

Radio Azadi: The Hazara Exclusion (Part IV)

It would have been better if Radio Azaid, the Afghanistan Service, had been renamed Radio of Pashtuns. Radio Azadi, which means a free radio, is a misnomer for a radio that is strongly controlled and catered towards Pathun ethnonationalism. Radio Azadi not only amplified through its biased programs but also discriminated against hiring Hazara applicants and employees. This post is in a series of blog posts that I have decided to write about Radio Azadi, reflecting on my experience and the experience of others who worked in this organization.  

When Radio Azadi opened its bureau in Kabul, it hired four Hazara employees; the rest were mostly Pashtuns and Tajiks, except the administrative manager and a guard who belonged to the Turkman ethnic group. Two Czech technicians from Prague hired me; had they been Pashuns or Tajiks, I had zero chance of employment. A year later, I was fired just because I was a Hazara. 

A year later, only one Hazara remained. The rest were pushed out using various methods, including systemic discrimination, denial, trickery, and deceit. Ahmad Takal, an ethnonationalist Pashtun from Wardak province, was leading the Kabul bureau at that time. Along with a group of senior editors, mostly Pashtuns, in Prague, Czech Republic, he promoted a Pashtun-centric and Hazara-phobic view. They had no interest in hiring Hazaras.

One of the most successful journalists in the Farsi/Dari section of Radio Azadi was Basir Bigzad. He was a Hazara and was one of the most fearless journalists, traveling to unsafe areas to gather news. His reports had depth and complexity, dealing with detailed specifics and examining various perspectives, which showed a profound understanding of the subjects.

Once, Basir came from Herat to Kabul. That year, the salaries of all journalists, especially those who reported from unsafe areas, were raised. One day, the director, Ahmad Takal, invited him to his office and said, "Basir, you are one of our best reporters, and no one can replace you. We want to appreciate you more. Ask for your salary to be doubled. In your request, write that you will resign if this request is not accepted. This will force the radio to comply because we do not want to lose you."

Later, Basir confided, "I was confused about what to do, but in the end, I wrote the request and sent it." The next day, he received an email saying, "We have accepted your resignation. Goodbye." Basir was dumbfounded; he was unaware that the Pashtun director in Kabul and Prague had come up with chicaneries to boot him from his position.

The last Hazara working at Radio Azadi in Kabul was Ahmad Behzad. He was one of the most educated journalists in the Farsi/Dari section of the radio and had an excellent command of Farsi/Dari literature, distinguishing him from many of his colleagues.

One day, the Pashtun director in Kabul and the senior editors of Radio Azadi in Prague decided to dismiss Ahmad Behzad. On what ground? He had left a comment on a post on a blog. What he had written didn’t matter. They had told him, "You are not allowed to post comments on blogs because you are an employee of Radio Azadi." He was nearly fired without any reason, but that didn’t happen. Later, Behzad ran for parliament from Herat province and served as a representative for two terms.

This was the condition at Radio Azadi's Afghanistan service in Kabul and Prague offices, where everything from moral and financial corruption to discrimination, deceit, and trickery was pandemic.

I recently heard that only one Hazara currently works at Radio Azadi, and the rest are mostly Pashtuns and Tajiks. Even Radio Azadi Afghanistan's Farsi/Dari section is run by those whose first language is not Farsi/Dari.

A translated version of this post is published on my Farsi blog
Also
Radio Azadi: Amplifying Hazara Discrimination in Afghanistan (Part III)
Radio Azadi: an Office Enmeshed in a Heist (Part II)
Radio Azadi: An Organization Mired in Moral and Financial Corruption (Part I)

Radio Azadi: Amplifying Hazara Discrimination in Afghanistan (Part III)

On January 20, 2015, Radio Azadi, the Afghanistan Service, purposefully published a parnicious video report from Herat, located in western Afghanistan, which was subsequently published on its website, YouTube, and social media platforms. The report centered around Iranian influence in Afghanistan, and the reporter sought to cast doubt on the presence of Hazaras in Herat.

In the report, the reporter visits the Jebrael neighborhood, a Hazara-majority area, and claims that Jebrael suddenly appeared in what was once an empty plain. The implication is clear: the Hazaras were not originally from Herat but were recently brought there by Iran. The reporter further questions local residents, asking if their homes were built by Iran. One elderly man responds, firmly stating, "No, we built everything with our own money and with our own hands."

The underlying message of the report is that the presence of Hazaras in Herat is part of a covert Iranian government plan to establish a corridor to Afghanistan, using the Hazara population. From Radio Azadi's perspective, Jebrael is depicted as an Iranian initiative designed to fill the vacuum left by NATO forces in the region.

This report is just one example of Radio Azadi's Afghanistan section's biased content regularly produced and disseminated. Evidently, the reporter deliberately sought to challenge the legitimacy of the Hazara community in Herat. This incident reflects a broader pattern of Hazara-phobia and dehumanization of the Hazara people.

I recently learned that Radio Free Europe’s funding has been cut, and I sincerely hope this information is accurate. The continued existence of Radio Azadi, a deeply corrupt, ethnocentric, and biased organization that consistently supports Pashtuns and the Taliban, is more harmful than beneficial. It has had no positive impact on Afghanistan’s situation and will likely never do so. Instead, it has become a platform for Taliban propaganda and those who advocate for Pashtun ethnic dominance.

Also
Radio Azadi: an Office Enmeshed in a Heist (Part II)
Radio Azadi: An Organization Mired in Moral and Financial Corruption (Part I)

Radio Azadi: an Office Enmeshed in a Heist (Part II)

In my previous post, I wrote about theft at Radio Azadi. Here’s an example:

The RFE/RL Afghanistan bureau in Kabul had just moved from the Mustafa Hotel in the buffer zone, located between downtown and Shahr-e Naw, to Wazir Akbar Khan, a more opulent and safe neighborhood. It was sometime in late 2002. The city's electricity was rarely available, let alone reliable, so the office has received permission from the main office in Prague, the Czech Republic, to purchase a generator to provide electricity to our newly built two studios plus nearly 45 desktop computers. I was a technician and, therefore, was responsible for any technological problems. 

I went to Shahr-e-Naw and found a computer shop owned by a Herati merchant that sold German generators. It was nearly two years after the people of the Taliban regime, and finding a powerful generator was like a dream come true. The only generator that the store had was 5000W, which was considered pretty good given the scarcity. Plus, if a generator is made in Germany or any European country other than China, you would treat the purchase with trust. 

They quoted me a price of $8000. I returned to the office with a price quotation and gave it to the admin. The manager told me to go to the computer store and tell the guy to write the price as $12,000. I asked why $12,000. He said, "Two thousand is for you, and two thousand is for me." I replied that I had a salary and couldn’t take part in such a deal. He said, “Let me buy it myself.” The next day, the generator was purchased. From that single transaction, $4000 went into the manager’s pocket.

To be continued...

A Farsi version of this blog post is published here

Also
Radio Azadi: An Organization Mired in Moral and Financial Corruption (Part I)

Radio Azadi: An Organization Mired in Moral and Financial Corruption (Part I)

When Kari Lake was nominated as a special advisor to the United States Agency for Global Media, some media outlets reported that Trump had asked Lake to gut the government agency that oversees Voice of America (VOA). Instead of gutting, Kari Lake dismantled the agency, which oversees six organizations, including Radio Free Europe/Radio Liberty and Voice of America. I don’t know much about the other organizations that were closed, but I know a lot about Radio Free Europe/Radio Liberty’s Afghan Service, known as Radio Azadi. (to call it Azadi, which means freedom, is a misnomer; I will write on this more in an upcoming blog post). I worked in its Kabul bureau as a technical manager in 2003. I was responsible for all communication tools, technology, radio broadcasting, and relay systems. I know how corrupt this organization was. I mean corrupt in every sense, ethically and financially.

During the time I worked, male journalists would openly demand sex from their female colleagues in broad daylight, and sometimes in crude ways. They uploaded pornographic videos onto female journalists' computers. They set pornographic images as desktop wallpapers on women’s computers. The vile and crude sexual harassment men inflicted on women was widespread. Female journalists were intimated and coerced in a variety of ways. No one addressed the women’s complaints. If a complaint was made, the victim would be accused of misconduct and moral corruption and eventually fired. So, no one said anything and really had the courage to complain.

One day, I was in the administrative manager's office. "Look outside," he said, pointing to a young girl in black clothes standing on the fourth floor of the Mustafa Hotel, leaning against the fence while her hands clasping onto the handrail. “She wants a job. She’s from your ethnic group, Hazara,” he said, with a contemptuous smile that conveyed disdain, humiliation, and condescension. I turned around and looked outside; the young girl was standing at the office's front door, belonging to the radio director. I asked if she had brought her resume and if she had been shortlisted or called up for an interview. He hinted that she wanted to be hired through “another way.” He meant she had to bow to the director’s demands first, and we could do nothing. The manager told me the demands were sexual. 

Some of the women who were sexually harassed now live in Europe and North America. I think if they have the courage, they should file complaints against those men. Some of those men now live in Europe and Australia.

In the year that I worked at Radio Azadi, the Afghanistan branch in Kabul, embezzlement and theft were practiced at maximum. The administrative manager handled all purchases himself, including buying groceries. The manager, whose primary responsibility was to ensure the smooth and efficient operation of the organization through daily management, staff supervision, record-keeping, facilitating communication, and ensuring compliance with policies, spent half his day driving his car to the market to buy food supplies. From potatoes and eggplants to oil and gas, transportation, travel costs, and technology purchases, all were doubly charged. His subordinates were his close relatives. The guards at the gate were his relatives. The rented cars belonged to senior managers of the radio, who had leased them to the radio at exorbitant rates. Some of them had bought two or three cars just to rent them to the radio at high costs. They were profiting from every angle—from the daily wages of laborers digging trenches for pipes and electricity to food supplies, transportation, and everything else.

At Radio Azadi, nepotism was of utmost importance. Hiring was based on favoritism, and preferential treatment was given to family members or close friends. The director of Radio Azadi in Afghanistan was a Pashtun from Wardak province. He had hired all his family members at the radio station—his brother, nephews, relatives, and even their young children as young as 10 for the children’s and youth programs. The only people he hadn’t brought in were their wives, sisters, and daughters, as this goes against the customs of some Pashtuns.

There was an unhealthy atmosphere filled with mistrust, hatred, rivalry, and hostility, especially between the administrative manager and the director of Radio Free Europe/Radio Liberty in Kabul. These two men did not trust each other. Both men were vying over who should control the embezzlement and theft. They were contending over who should benefit from the money that was supposed to be spent on running a radio station that was supposed to do journalism. The director, a Pashtun from Wardak province, wanted to fire the administrative manager, a Turkmen retired general from the communist era, but he couldn’t because someone in the main office in Prague, Czech Republic, supported the manager.

To be continued...

A Farsi version of this blog post is published here

On the origin of the Hazara people

Photo source: x/twitter

One of the questions that has preoccupied the minds of contemporary Hazaras is: Who are we, and where do we come from?

This question has no historical basis, but nevertheless, a question is a question. So, why is this question raised in the first place? Who is asking it?

What has fueled this question more than anyone else is not the Hazaras themselves but the non-Hazaras, the Pashtuns and Tajiks in Afghanistan. The origin of this question lies among those who do not consider the Hazaras native to Afghanistan. It stems from those who claim that the Hazaras are outsiders and that they arrived in Afghanistan with such-and-such army in such-and-such century, but they never bother to question or think about their originality, how they did come to Afghanistan. This question also originates in the inhumane attitudes and behaviors of members of the dominant ethnic groups towards the Hazaras, which persist to this day. The roots of this discriminatory outlook lie with those who have fostered—and continue to foster—the dehumanization, othering, and alienation of the Hazara people. This is one of the pillars of tribal power and ethnic hegemony that has persisted for at least the past 150 years now.

Today, this question has been internalized among the Hazaras themselves. This means that the Hazaras now ask the very same question that the dominant groups used to ask: "Well, you people, your faces don't look like ours, you pray differently, you dress differently, you speak differently—where did you come from?" This "Where did you come from?" is the very core of the othering that normalizes violence against the Hazaras. When you ask, "Where did you come from?" or "What is your origin?" you are essentially questioning the Hazara’s indigeneity. You are doubting that they are from the same country because none of their cultural, social, behavioral, or linguistic characteristics align with yours. The dominant group, in its quest for hegemony, seeks to cast doubt on the very existence of the Hazara within their ancestral homeland by raising this question.

Now, the Hazaras have internalized this question and this doubt. So, what should we, the Hazaras, do? Nothing, except ignore this issue and raise awareness, explaining that this perspective originates from the discriminatory narratives of the dominant groups fixated on Hazara differences, which are used to undermine your existence and the land of your ancestors.

We know, and non-Hazaras know the answer: the Hazaras are the original inhabitants of Afghanistan for millennia. The tangible artefacts like the Buddha statues that were destroyed by the Pashtun Taliban in March 2001 were the pieces of evidence. Remember that the Taliban did not destroy the Buddha statues on the basis of religion per se, but they destroyed them on the basis of ethnic hatred and animosity against the Hazara people. They wanted to obliterate any cultural and historical evidence showing the Hazara have been living in Afghanistan for millennia. It was part of a genocidal campaign against the Hazara people. In 1999, when the Taliban took control of Mazar-e Sharif in the north, the Taliban commander/governor of Balkh announced that the Hazaras had three options: convert to Islam, leave Afghanistan, or die.*

The Hazaras need to stand against the narratives of othering and alienation by the dominant ethnic groups of Afghanistan. We should not waste even a single thought on where our origin lies or where we came from. Let us leave this matter to those who raise such questions, for such narratives often arise from the weakness and insecurity of the dominant ethnic groups and their hegemonic ambitions. Therefore, this issue should not be a subject of debate. Instead, we should challenge the dominant ethnic groups by asking: Where do you come from? What is your origin?

*
Rashid, Ahmed. Taliban: militant Islam, oil and fundamentalism in Central Asia. Yale University Press, 2010.
Also, visit the Human Rights Watch report from early 2001, "Massacres of Hazaras in Afghanistan" 

What is a refugee? (poem)

I found this following refugee poem by chance. It is by an Afghanistani poet, Raziq Faani, and I thought I would regret it later if I did not translate it.
-----

One morning, from the children’s playground,
My little one returned with tearful eyes,
And with the lump in his throat, he asked:
"Tell me, dad!
What is a refugee?
Is it an insult or just a name?"

At his question, a sorrow filled my heart,
And a tear slipped uncontrollably down my cheek
Quietly, I wiped it away with the back of my hand,
As my mind searched for the right words.

I told him:
"Look, my dear child,
Do you know what homeland means?"
He nodded, "Yes,
You once told me,
That homeland is where our ancestors lived."
I kissed his face,
And with a heavy heart, I added:
"If in one dark night,
A band of thieves and marauders burn your dad's home,
And set fire to everything,
and you, in fear, run away,
Spending nights on the streets of strangers,
You will become a refugee, my child,
You will become a wanderer, my dear."

A fresh tear welled up in my child's eyes, 
And sorrow clouded his spirit,
Then he said, "I understand now,
A refugee is someone with no home!"
And I turned his simple words into a verse:
Murmuring under my breath:
"You spoke wisely, my dear,
“A refugee is one with no home,
A refugee is a pigeon without a nest."

Here is the original poem in Farsi:

‎شعر از رازق فانی :

‎مهاجر چیست؟

‎سحرگاهی، ز بازیگاه طفلان،

‎کودکم با چشم تر برگشت،

‎و با بغضی که بودش در گلو پرسید:

‎«بگو بابا!

‎مهاجر چیست؟

‎دشنام است، یا نام است؟»

‎

‎از آن پرسش، دلم لبریز یک فریاد خونین شد،

‎و مروارید اشکی،

‎از کنار چشم من، بی پرده پایین شد،

‎ولی آهسته چشمم را به پشت دست مالیدم،

‎و در ذهنم برای آنچنان پرسش جواب نغز پالیدم.

‎

‎بدو گفتم:

‎«ببین فرزند دلبندم،

‎تو میدانی که میهن چیست؟»

‎بگفت: «آری،

‎تو خود روزی به من گفتی،

‎که میهن خانه ی اجداد را گویند»

‎زدم بوسی به رخسارش،

‎و غمگینانه افزودم:

‎«اگر در یک شب تاریک،

‎مشتی دزد و رهزن، خانه ی بابات را سوزند،

‎و هر سو آتش افروزند،

‎و تو از وحشت دزدان، برون آیی،

‎و شبها را به روی سنگفرش مردم دیگر بیاسایی،

‎مهاجر میشوی فرزند،

‎مسافر میشوی دلبند»

‎

‎سرشک تازه ای چشمان فرزند مرا تر کرد،

‎و اندوهی روانش را مکدر کرد،

‎و آنگه گفت: «دانستم

‎مهاجر آدم بیخانه را گویند!»

‎و من مصراع شعر ساده اش را ساختم تک بیت:

‎و در زیر لب افزودم: نکو گفتی عزیز من،

‎«مهاجر آدم بیخانه را گویند

‎مهاجر قمری بیلانه را گویند»

Hazara Women Subjectivity and Digital Narratives

If you are in the Washington D.C. area, you should definitely consider attending this remarkable event: "Hazara Women of Afghanistan Share Digital Stories." What makes this event unique is that, for the first time, the Hazara women, members of the lower caste in Afghanistan, are able to share their stories. Hazara women are the untapped reservoir of talent, valor, resistance to oppression, resilience, and perseverance in the face of constant oppression. This is a good chance to discover who the Hazaras are, in particular, who the Hazara women are, and what role they played in the past 20 years of relatively democratic and peaceful situation that was created by the presence of the U.S. and its allies and how this fragile peace disbanded overnight. The aftereffect of this betrayal was catastrophic for women, particularly the Hazara women because they have been treated in worst oppressive manner than women of other ethnicities. There is a stark difference between being Hazara women and Pashtun/Afghan or Tajik women even when it comes to be living as a woman and girl under the Taliban brutal regime in Afghanistan. You have to differentiate between ethic groups because their social and political positions mark the social hierarchy in Afghanistan and ignoring this fact is a violence itself.

In Afghanistan, if you belong to the Hazaras ethnic group, you face the worst state of affairs, and you are entirely excluded from all spheres of social, economic, and political life. This is the current situation of the Hazara people under the Taliban de facto regime. 

This event is a chance to learn about the Hazara women's subjectivity and their social, political, and personal identities, something that has been overlooked and undervalued by the dominant ethnic groups in Afghanistan and even abroad. Events such as this provide platforms for the Hazara women to tell their stories, which are unique and different from the women of other ethnic groups, like Afghan/Pashtun and Tajiks, and others. For further details about the event click here and to go directly to the sign up event page, click here. 

Read this text in Farsi on my Farsi blog

The invisible beings

On Highway 5 South, I was returning from San Jose. I stopped at a rest stop, which has now become a habit, I can't and shouldn't miss a rest stop. This rest stop is in an area between Lebec and Gorman in California. The elevation was marked as 4,000 feet. 

A familiar scene, and yet not very noticeable, caught my attention. The sight of two men in safety vests scrubbing the stubborn stickers off from the traffic signposts and poles. I went close and said hi. They looked at me with a wondering face and replied, "Hello, sir. How is it going?" "very fine, thank you," I responded. "Can I help?" asked the taller man. "No, I'm just curious about what you are doing," I said.

Marked by annoyance, the man with the scrubber looked tired but determined to get rid of the stickers. I offered water. "Not cold though, they are in the trunk of my car." "Thanks, man!" the taller replied. Where are you from? Facing this question has by far been the hardest question I have asked. The country that I come from has become astigmatic, and I have always tried to escape this dilemma. I have an answer ready instantaneously. Depends on the situation and the audience though. "From Hawaii," or sometimes, I say “I am from Mongolia.” This latter one is the most comfortable and attractive claim I ever made. “Oh wow, no shit, let’s take a selfie,” is a common reaction and so I feel relieved from another seemingly innocuous interrogation. And so, this indulgence with multitudes of identities goes on and thanks to my east asian phenotype and the neutral English accent I picked up that belongs to nowhere but everywhere.

Back to the conversation. They told me they were Caltrain employees. One of them said, he worked for 32 years with the company. Then, as our conversation carried on, they both paused their work as if they have never had a chance of being asked about their dull and tedious diurnal tasks.They told me about the good things about their work after I lent them a sympathetic ear. “It’s great, you, we happen to meet people like you,” the short man with Spanish accent told me. 

For about half an hour there, I barely saw people stopping by or paying attention to these two men in orange vests and let alone saying hello and asking them how they were doing. They were invisible.

Racial Slur in Afghanistan: Equating Hazaras with Dogs

No one comes short regarding the prejudice and dehumanization of the Hazara people in Afghanistan. Since the takeover of Afghanistan by the Taliban, racism and hatred against the Hazaras have been on the rise and social media platforms have amplified it. I have tried to stay away from Twitter, but today, when logged in again, I accidentally stumbled upon a few racist tweets. One of them was by a person who claimed to be a Tajik commander of Panjshir valley. He created a Twitter poll by asking:
" Who is conscientious and loyal? Dog or Hazara." 

Here is the screenshot:

Equating Hazaras with dogs and other animals has a history of racism, exclusion, dehumanization, and genocide. I have written a blog post about this racial trope used against the Hazaras by the Tajiks, Pashtuns, and other ethnic groups. This kind of racial slur carries the echoes of ethnic hatred and deep animosity against the Hazara people, who are right now facing genocide. 

Oftentimes, people point the finger at Pashtun atrocities against the Hazaras. That is true, but it distracts us from widespread systemic racism that goes beyond one ethnic group and its elites. Remember, I'm adding "elites" to highlight the elites' role, which I believe is responsible for peddling racism against the Hazaras. 

Racism against the Hazaras grew among Tajiks faster than other among other ethnic groups. Just look at the number of racial slurs that exist in Farsi. Who created them? In atrocities against the Hazaras, the Tajik leaders did not fall short either. An obvious example is the Afshar Massacre in 1993 (HRW report here)by forces and militias led by Ahmad Shah Massoud and the Ittihad-e Islami (Islamic Union) led by Abdul Rab Rasul Sayyaf. We are living in the 21st century, and yet a Tajik residing in Sacramento, CA, cannot hold back her racist feelings against the Hazaras. This is dangerous, and with such racist and egregious attitudes, we cannot stand against the Taliban. Racism is as dangerous as the Taliban. 

Related post
The semantics of racial slurs in Afghanistan

The problem of Bacha bazi through an anthropological lens

In the midst of the ongoing violence against women in Afghanistan by the Taliban, an article by Ali Abdi, a Ph.D. candidate in Anthropology at Yale University, offers insight into the complex issues of gender and sexuality in the country. Entitled "The Afghan Bachah and its Discontents: An Introductory History," the piece delves into the historical, social, political, and cultural factors that have shaped and continue to shape the practice of "bacha bazi," or the exploitation of young boys for entertainment, sexual pleasure, or aesthetic matters, as the author explains.

Despite the abhorrent nature of the practice, little research has been done on the topic. Abdi's article breaks new ground in its in-depth examination of the various dimensions of bachah bazi and its place in a larger historical context through an anthropological lens. The issues it raises are particularly relevant in the current climate, where women are once again being banned from education, employment, and public life under the Taliban.

However, the article does have some limitations, including a tendency to generalize the culture of bachah bazi to all Afghanistanis.* It is essential to recognize that Afghanistan is a diverse country with a complex history and that bacha bazi is primarily associated with specific ethnic groups, such as the Pashtuns, Tajiks, and Uzbeks. To characterize the entire nation as participating in or condoning this practice would be unfair. Bachah Bazi has no place in the Hazara culture and has been considered an abhorrent practice. These small nuances help us understand that Afghanistan is diverse in its people and cultures, something that has been overlooked so far. Ignoring cultural specificity is failing to notice ethnic and cultural differences, the very thing that people's identities and values are built upon. 

*Afghanistani is an inclusive term used for all inhabitants of Afghanistan versus Afghan, which is an ethnonym for Pashtuns. 

At the Inspiration Point: soundscape, vision and what is observable

Not long ago, I walked here with a young novelist who I befriended recently. Since then, I have been coming every once in a while, especially when I need to get out of my daily routine and alleviate stress, which has become a regular occurrence these days. Every time I visit this spot, I see people standing, taking photos in groups, chitter-chattering, some with their arms stretched out holding cell phones, their eyes staring at the camera, trying hard to smile while tilting their heads right and left as if trying to find enough space to capture the ocean in the background. This particular spot is called “Inspiration Point.” It is a famous site in the seaside neighborhood of Corona Del Mar. A couple of weeks ago, this area was closed to visitors due to an oil spill. Not many people knew why it was closed though. I saw them being frustrated. Not only this spot, but the entire coast of southern California was shut down; dead animals washed up the beaches, some were injured and stranded, and others were buried in the sand. It’s reopened now and everyone visits here to enjoy the sun, sand, and salty sea. 

The Inspiration Point is located on a small blufftop park, overlooking the ocean, the Newport Harbor, and the Corona Del Mar beaches. It is around 3:00 p.m., but since the clock has moved backward for daylight on November 7th, it seems close to sunset time. Looking at a distance in the ocean, there are big fleets; from afar, they look like they are carrying containers, heading towards the Newport Harbor, which is not far, perhaps about 10 miles away. There is a white yacht near the coastline. I eagerly put on my eyeglasses to see the boat clearly but wished to have my binoculars, a gadget that is now part of my excursion into nature. 

I see some small boats and a few jet skis moving fast around the yacht. A few people were moving leisurely on the deck, music was blasting, and I could only recognize the beats from the background noise and chatter that filled the space around me, although much of it had to be blamed on waves and water that impeded the sound to travel smoothly. People come and go; they speak different languages and wear other clothes and colors. No one is hurried; you can tell it from their leisurely walks and their lazy legs that are being dragged behind them. You do not see many white people though, and if you see them, they are mostly tourists. In more than an hour, I saw people from diverse walks of life, but one thing was clear to me: class-wise they mostly belonged to the lower and middle classes. 

Some people who come here stand on the edges and stare at a distance in the ocean for a long time as if they are waiting for a loved one from a long voyage and yet to arrive. Some people are walking their dogs, and a few people strewn their blanket and sat on it while facing the ocean but looking directly at sunset. A lot of people come around 5 pm to find a spot to watch the sunset. I read a lot about the evenings, and one thing I realized from all my labor; you cannot describe the sunsets l. It is a subjective experience. 

I heard some music. Two people who seemed to be college students were playing their guitars, the sound was disappearing through the background noises of cars, people, the sounds of the ocean’s waves battering the bluffs and cliffs. 

After observing the people coming to the Inspiration Point, and taking pictures of the ocean, I was tempted not only to see myself as one of them and perhaps experience their feelings but also to appreciate the enduring beauty and inviting nature of the sounds of the ocean that cluttered the soundscape. I love how sounds glue together, especially that it arouses a different curiosity in the brain, you try to decipher, but you cannot. I walked to the point and stepped on a piece of wood, maybe cedar, used as a curb that was smoothed out by years of enduring the trampling of feet. Not to lose balance, I clasped the wire used as a fence. Suddenly, I felt a sharp pain in my palm as if a needle had pierced through the skin. I lifted my hand, and suddenly, blood started oozing out from a few places. I had accidentally clutched on the knot where the wires were sticking out, perhaps due to constant stretching or natural wear. I pressed my finger against the holes where the blood was coming out. Then I rubbed my hands together to vanish any traces of redness on my hand, but the blood kept seeping out from punctures.  

Thinking that I was here for observation, the practice that I needed to learn as an anthropologist, I decided to stick around for over an hour. It was hard to take notes on people who were constantly moving. How can you observe when people are always on the move? What precise actions are lost in those movements and activities? It is hard to keep just one thing, then miss the whole thing. I could only see their patterns of performance on this particular spot, although a few times I wanted to ask people what they were thinking about this specific spot, the Inspiration Point, and whether they have ever felt inspired. One time I realized a person was standing close to me, and so I decided to verbalize something, perhaps my feelings about the ocean and the scenery. I said to myself out loud, “what a beautiful scenery!” and looked to the left to expect confirmation from the person next to me. It seemed that she either did not hear me or didn’t give me any mind. 

Then I started walking down toward the paved ramp on the south side of the Inspiration Point, which led to the overlook. My palm was wet, I clasped a bunch of grass to clean it. There were a few boulders, unlike the spiky wire fence at the Inspiration Point that pierced my palm; the fence at the overlook was a thick rail made of metal. Some people were holding the railing, constantly bending over, as if their eyes were foraging for something unseen beneath the cliff. The noise from the constant chattering of people faded in the background of the ferocious sounds of the waves crashing against the tall, jagged rocks that formed as a result of constant battering. Looking at those rocks that are partially eroded by the ocean water reminded me of the lesson my father tried to give me when I was ten years old. One day, far from our house, we were in a deep gorge searching for dried grass for animals. We came upon some holes in the granite rock. Some of those holes had water in them. My father stood and asked me to look up. At one point, a glacier existed over the cliff, and the glacier water came down over the cliff, and droplets of water hollowed out the hard rock. He asked me to take a lesson from the soft water and the power of persistence as well as consistency of it. As I was looking down through the jagged rock with darkened sellouts, the sun starting sinking the Pacific Ocean, it’s glittering raises diminished, I was left with a pang of nostalgia weaved into soundscapes, people, and sights that I had to retreat from. Undecidedly, I walked over to my car, turned on the radio, and left the shore but the sounds and sights and people did not leave me.

Extrajudicial Killings of Hazaras by the Taliban

Some terrible news come from Afghanistan. In the past two days, the Taliban militants waged an attack on Balkhab, a Hazara district in northern Sar-e Pol province. They have been killing innocent people. Images appeared on social media show men and women are indiscriminately being shot, some are beheaded. Here is a VOA piece about extrajudicial killings in the Hazara districts of Balkhab. The title of the news wrongly says "Afghan district," it's a Hazara district.

Quotes By and About Women in Afghanistan Under the Taliban 20 Years Ago

It's sad, extremely sad to see what is happening to women in Afghanistan. Nothing has changed in the Taliban's strategies and views on women. They remain the same people as they were 20 or 30 years ago. Today I stumbled upon state.gov archive and found quotes by women and about women 20 years ago. These quotes took me to 1990s, the decade that resembled like today, nothing has changed in the Taliban's outlook. For the original, please visit here. 

Report on the Taliban's War Against Women

BUREAU OF DEMOCRACY, HUMAN RIGHTS AND LABOR

November 17, 2001

Report

They made me invisible, shrouded and non-being
A shadow, no existence, made silent and unseeing
Denied of freedom, confined to my cage
Tell me how to handle my anger and my rage?
-- Zieba Shorish-Shamley, from  "Look into my World"  published on the 50th anniversary of the United Nations Universal Declaration of Human Rights

The Taliban in Their Own Words
"It's like having a flower, or a rose. You water it and keep it at home for yourself, to look at it and smell it. It [a woman] is not supposed to be taken out of the house to be smelled."
-- Syed Ghaisuddin, Taliban Minister of Education, when asked why women needed to be confined at home

"If we are to ask Afghan women, their problems have been solved."
-- Qudratullah Jamal, Taliban Minister of Culture

"We have enough problems with the education of men, and in those affairs no one asks us about that."
-- Qari Mullah Din Muhammad Hanif, Taliban Minister of Higher Education

"If a woman wants to work away from her home and with men, then that is not allowed by our religion and our culture. If we force them to do this they may want to commit suicide."
-- Mullah Nooruddin Turabi, Taliban Minister of Justice

"We do not have any immediate plans to give jobs to (women) who have been laid off.  But they can find themselves jobs enjoying their free lives."
-- Moulvi Wakil Ahmad Mutawakel, Taliban Minister of Foreign Affairs

And in Their People's Words
"Because of the Taliban, Afghanistan has become a jail for women. We haven't got any human rights. We haven't the right to go outside, to go to work, to look after our children."
-- Faranos Nazir, 34-year-old woman in Kabul

"Approximately 80% of women and men agreed that women should be able to move about freely and that the teachings of Islam do not restrict women's human rights." 
-- Physicians for Human Rights, "Women's Health and Human Rights in Afghanistan: A Population-Based Assessment"

"'Indignity is our destination,' says Seema, 30, who used to work at a health center and now roams the streets in Kabul begging to support her children."
-- Time, November 29, 2000

"When we are together, everyone here is talking about how the Taliban has destroyed our lives.  They won't let us go to school because they want us to be illiterate like them."
-- Nasima, 35-year-old Kabul resident

The biggest concern for Hazaras

Personally, I am less worried about the recent Taliban's restrictions on women appearing on TV or in public in that matter. What makes me more worried is the rampant violence across Afghanistan, specifically the genocide of the Hazara people which has been going on for years now and recently intensified. Attacks on Hazaras have become a daily occurrence now. No one takes responsibility anymore, even daily attacks don't make headlines, only attacks on a large scale become newsworthy. 

Since the Taliban's takeover of Afghanistan, a wave of violence swept the entire country, but violence against Hazaras is different, they are being systematically targeted at schools, mosques, hospitals, public squares, on the streets, and even in their homes. Simultaneously, something worse is happening these days. Pashtun Kuchis (nomads) have invaded Hazarajat, a region where the Hazaras live. They move with their livestock from village to village, grazing Hazara pastures, wheat farms, vegetable gardens, cutting and destroying trees and saplings. They trample their farmland, the very things that Hazara's livelihood is depend upon.

When local Hazaras protest, they are being attacked and killed by Pashtun Kuchis who are supported by the Taliban. This year, when autumn arrives, the Hazara people have nothing to reap from their farm fields. They are facing a serious famine. A bestial cruelty at its best. This is a matter of concern, not the hijab or covered faces of women on television and on the streets. The truth is that if we consider the tribal form of Islam, it is what the Taliban, and other Islamist groups trying to implement to some degree.

Why should we oppose the release of Afghanistan's reserves to the Taliban?

I am personally against the transfer of the former Afghanistan's government reserves ($7 billion) to the Taliban, for two reasons:

1) The Taliban as de factor rulers of Afghanistan are incapable of using the assets and even if they are, they will not use the funds among the population fairly. For the past 8 months, UN humanitarian aid has reached different cities across Afghanistan but most of the Hazara areas have not received them even once. For example, Pashtun families in southern and eastern Afghanistan, such as Jalalabad and Helmand, received 38 to 42 times while in central and northern Afghanistan, people have not receive a single grain of rice. 

2) This fund does not belong to the Taliban and to be honest, most of it comes from foreign donations and it belongs to the former government that supposed to represent all the people of Afghanistan. The Taliban is a terror group, representing the Pashtun tribe mostly, they do not represent all the people of Afghanistan. They do not represent women who half half of Afghanistan's population, they do not represent Tajiks and Uzbeks either. If you look at the Taliban's government, offices are filled with old Pashtun males, no women and no minority groups. 

I am also against the idea that these assets should be dispersed to the 9/11 victims because the perpetrators of 9/11 attacks were Saudis, not Afghanistanis. Giving the assets to the victims of 9/11 is worse than theft.

The funds should be handed over to Afghanistan one day, but not now while the Taliban are in power who terrorize minority ethnic groups. We know that the Taliban will not last long in power, and when there is a new government representing all people of Afghanistan, the funds should be released.

Afghanistani men who evacuated with multiple wives

In early September of 2021, AP reported that there were potentially young girls among evacuees who were forced to marry older men to escape the brutality of the Taliban regime. Well, there is a strange case that I am following closely. In one case, a man brought two women, one registered as a wife and the other as a sister. His wife has one child, the older six children. The young wife, who is registered as a sister, is pregnant now. This is happening in a refugee camp. The neighbors told me they began noticing the man's sister's belly gradually expanding. They didn't know she was the man's wife. They were confused and wondered whether the man had impregnated his sister. They are currently kept in one of those lily pads overseas and have been there since six months ago or more. The officials at the camp are also aware of it but do not know how to deal with it.  See this report:

An internal document described to the Associated Press by officials familiar with it says that Afghan girls at a transit site in Abu Dhabi have come forward with allegations that they were raped by older men they were forced to marry in order to escape Afghanistan. U.S. officials at intake centers in the United Arab Emirates and in Wisconsin have identified numerous incidents in which Afghan girls have been presented to authorities as the "wives" of much older men.

A few translators who worked in military bases across the US where Afghan refugees were held temporarily, told me similar stories. They told me they noticed older men with young girls, who were often registered as their daughters but without mothers or any more senior female members. They told me that the translators noticed it, and they turned a blind eye. 

One of the translators told me he decided to bring it to the attention of the Americans, but other translators discouraged him and said, let it go for now; they will have a problem when resettled. The translators shared their suspicions of polygamy cases that were not detected by the US officials but did not do anything because they could not establish claims without evidence or direct observation. On its latest update, the USCIS has added a tab on its website under "Information for Afghans" called polygamous marriages:

Polygamous Marriages

Polygamy is the religious practice or historical custom of having more than one spouse at the same time. Polygamous marriages are legal under Afghan law, but they are illegal in all states in the United States. U.S. law does not recognize polygamous marriages. Individuals should not continue to practice polygamy in the United States. Generally, we will only consider the first marriage of a polygamous marriage valid for immigration purposes. If you continue a polygamous marriage you were in before you came to the United States or begin a new polygamous marriage in the United States, we may deny your immigration application.

If you have questions about polygamous marriage and U.S. immigration law, contact your local resettlement agency. If you need to find legal services, please visit the Find Legal Services webpage.  

The translators told me that the wives were not allowed to come out of their rooms, and when they did, they were forced to cover their faces while their husbands were on the lookout. I will write more about this later.