Celebration of Nawruz at the White House and Afghan Traditional Dance

On March 11, the First Lady Michelle Obama hosted a celebration of Nawruz, at the White House. Participants were mostly from community diasporas including Afghans, Iranians, Tajiks and Kurds. I felt honored to be invited by the White House and celebrate Nawruz with Mrs. Obama. Nawruz, as part of the United State's presidential greetings, was introduced by Georg H.W. Bush, in 1992. Since then, though sporadic, Nawruz, has keenly been celebrated.

Georg H.W. Bush, uninformedly called Nawruz as Iranian new year, a tradition that is widely celebrated across the region and Iran is part of it. In fact, if we call Nawruz as an Iranian new year, we belittle the historical importance, the traditions and its relevance in a larger context of Khorasan, a historical region comprising Afghanistan and some parts of Central Asia. The word Iran derives from eran, in Pahlavi dialect which once spoken in northeast Iran, where it meant aryans. Though old, the word "Iran" is used in the modern context and in a sense, it excludes other ethnic groups - like Turks, Kurds and Arabs - inside the Iranian territory who claim to be ethnically Aryans. But as it appears, ethnic groups in Iran are not only not sensitive to it, but proud of it, unlike Afghanistan, whose some ethnic groups are sensitive to be called Afghan, because up until mid-twentieth century, the word referred to Pashtun and in fact, still referred that way. Non-Pashtuns prefer to be called Afghanistani, instead of Afghan, a word that makes Pashtuns unhappy. 

Moreover, Iranian scholars credit Shahnameh in which the word Iran is repeated more than seven hundred times. It was written by Abul-Qasim Firdawsi around 1000 CE, and guess, where it was completed? In Ghazni, located in the central east of Afghanistan. And by the way, the majority of the cities mentioned in the epic stories of Shahnameh are in Afghanistan. Just for reminder, you would be better off not to mention this to some Iranians for not to make their blood boil.

Regardless of what has said here, Nawruz is an important holiday for people in Iran and thanks to them who preserved such a great tradition against the early conquest of Muslim Arabs who wanted to eradicate Nawruz and all other pre-Islamic traditions.

Happy Nawruz and I wish you all the best as you embark on 1994!

If you are curious to know how Nawruz is being celebrated in Afghanistan, you can read my article which I wrote for CNN, in 2010.

Here, enjoy a short video of Afghan traditional dance which I recorded on March 11, at the White House.

How Do Other Afghan Ethnic Groups View Iran-Hazara Relations?

In my previous post, I explained that how certain historical events have shaped the future of Hazaras and also how those events have affected Hazaras relations with Iran. The 9/11 attacks and its aftermath, which ushered in a new phase of Hazara’s liberation with the opportunity to finally enjoy some freedom. I indicated that such achievement has not been possible without the support of the United States and the international community.

In this post, as promised earlier, I will address some opposing arguments, which have often made by some other Afghan ethnic groups against the Hazaras. From Pashtun and perhaps some Tajiks viewpoints, the Hazaras are still agents of Iran and spying for Iran, and they are not loyal to their country. Why? Here is one of the popular accusations that has always been made. I will discuss the scale of such accusations in historical context and will argue how such accusations have helped perpetuate persecution and discrimination against the Hazaras.

This is what they argue:
Iran and Hazaras have a strong bond and it comes from their common religion and language because they are both Shiite and speak the same language. Most of Afghan refugees living in Iran are Hazaras. Iran feels comfortable to work with them and use them not only against the United States, but also against Sunni Muslim in Afghanistan. Therefore, because of all these commonalities, the Hazaras are susceptible to Iran’s influence and it is not wrong to treat them as suspicious.

This kind of argument is nowhere near commons sense, nor based on evidence but built on allegations and prejudice. But, perhaps, one of the compelling evidences that would back up this argument is Iran’s involvement in the jihad war against the Soviet troops in Afghanistan. This was the beginning of Iran’s active engagement in Afghanistan’s affairs and as well as the beginning of Iran’s interaction with the Hazara people. Iran, like Pakistan played an active role by creating eight Shiite political parties, during the 1980s, to fight the Soviet troops.

Iran’s influence on Hazaras during the Soviet occupation is unquestionable. However, after the withdrawal of Soviet forces in 1989, the game has changed because the regional and transregional players achieved their goals: rolling back the Soviet to its borders. But what followed the post-Soviet occupation, was a series of disastrous events in which some players still found themselves unable to stop hepling once they started.  What happened subsequently was quite predictable. Iran lost its interest in Hazaras and instead began working with Tajiks, and their famous commander, Ahmad Shah Massoud. Iran realized that the Hazaras did not have the ability nor the capacity to run a government. During this time, Iran prefered and wished to have Tajiks ruling the country, however, it never had a serious and consistent foreign policy on bringing the Farsi speakers to power in Afghanistan. Nevertheless, Iran, continued to support the ruling political parties of Tajiks, Shura-e Nazar (supervisory council), and Jamiat-e Islami (Islamic society), until the fall of the Taliban regime.

On the contrary, the Hazara political parties which played an important role during the civil war between 1992-1995 and after losing the battle in Kabul, gradually marginalized and eventually became under the dominance of the Tajik parties, Shura-e Nazar, and Jamiat-e Islami, which later all of them made an alliance under compulsion to fight the Taliban regime. It is undeniably true that the Hazara parties kept close contact with Iran throughout the 1990s and up until the fall of the Taliban regime, because Iran did not want to have a brutal regime ruling Afghanistan, especially after 1998 murder of its diplomats and journalist at Iranian consulate, but the assistance was not direct and substantial because the Hazara parties relied on Northern Alliance logistic support. There were, however, other factions with direct support of Iran which they still receive Iran's support, namely, Harakat-e Islami Afghanistan (Islamic Movement of Afghanistan) that is led by its founder, Muhammad Asif Muhsini, who is ethnically a Pashtun from Kandahar, but religiously a Shia. He does not represent the Hazara people and the Hazaras hate him because of his racism attitudes against their late leader, Abdul Ali Mazari, also because of his notorious and misogynistic law allowing Afghan men to rape female.

To recapitulate, the Hazaras have changed as result of going through certain and decisive events, which took place during the 1990s and post-Taliban era. The detachment from the dominance and influence of Iran and its religious revolutionary ideology to becoming independent, and domesticating liberal and modern values, which heralded awakening of Hazaras, has not been a smooth transition. The Hazaras have paid a heavy price for their relations with Iran, but finally determined to liberate themselves from within and from without. They endured years of intense internal factional conflicts, and then suffered through dreadful years of mass atrocity against themselves by the Taliban. Therefore, it is not fair to build an accusation based on some matters which do not exist any longer. Speculation and accusation based on old and obsolete factors are not only helpful, but perpetuate prejudice and discrimination. Finally, those who still make these kind of allegations against Hazaras either being ignorant of Afghanistan’s history and the changes took place in recent decades, or for any reason, afraid to understand and acknowledge them.

In the upcoming posts, I will further discuss and analyze the opposing arguers’ points in different ways.

Why Hazaras Are Supporting The U.S., But Not Iran?

In my previous blog post, I argued that Iran has not been successful in exerting its influence through the Hazaras in Afghanistan, despite its strong historical, cultural, linguistic, and religious ties with them. In this post, I will elaborate my argument about the extent to which some historical events, particularly during the Taliban regime contributed to Hazaras’ awareness, which eventually led to changes in their attitudes and their political behavior toward Iran. In the next blog post I will review some opposing arguments, but first, let me straighten out why this political divorce have happened and why the Hazaras are mistrustful of Iran.

To find an adequate reason to why Hazaras refused and warded off Iran’s infiltration and noxious intention of fueling anti-American sentiment in Afghanistan, we have to look at some historical events that led to such drastic changes.
In November 1998, when the Taliban force took over the city of Mazar-e Sharif for the second time, the chauvinist governor of Balkh, Mullah Manan Niazi, announced that the Hazaras are infidels and killing them is not a sin. Niazi then gave Hazaras three options: convert to Sunni Islam, leave the country, or die. The Hazaras did not leave, nor converted into Sunni Islam, but then, the death arrived. According to Human Rights Watch (HRW) between 1998 and 2001, the Taliban massacred thousands of Hazaras and burned down their houses in Mazar-e Sharif (read HRW report on Mazar-e Sharif massacre) and Bamiyan (read HRW report on one of Bamiyan’s district massacre). Thousands of people fled their homes and others displaced at large-scale. Iran kept quiet as Shiite Hazaras were slaughtered by the Taliban regime.

It was the 2001 U.S. presence in Afghanistan that saved millions of Hazaras from ethnic cleansing. When the U.S. forces entered Afghanistan, the Hazaras were the first to welcome the U.S. presence in their country. In 2003, after the provisional government was established, Hazaras were the first to voluntarily join the disarmament process in order to cooperate with the transitional government. In November 2013, when Karzai convened a national assembly on a bilateral security agreement with the U.S. that would let the United States to leave some troops beyond 2014, the Hazara delegates overwhelmingly endorsed the deal. Not only that, according to the Wall Street Journal, the Hazara delegates even urged the United States to open a base in Bamiyan.

Today, the Hazara minority group that has faced long-term persecution, fears that the Taliban regime will return and is therefore a strong supporter of the U.S. troops’ presence beyond 2014, which is contrary to Iran’s policy in Afghanistan. Iran wants the U.S. to leave Afghanistan because it fears that Afghanistan might be used as a platform for attacking it. The Hazara people have been aware of Iran’s intention in Afghanistan and they have realized that what Iran wants in Afghanistan is against their national interests. Therefore, if anyone wonders why Hazaras have distanced themselves from Iran, they should look at the events that directly affected the existence of Hazaras in Afghanistan. The fact that how much Hazaras have been enjoying the past decade of status quo, highlights the changes in their attitudes, and behavior toward Iran. 

Iran and Afghanistan Relations after U.S. Withdrawal

Two years ago, in February 2013, I gave a talk at the Center for Russian, East European and Eurasian Studies (CREEES) at Stanford University on how Iran’s soft power is in decline in Afghanistan, and how it has overly been inclined to resort to hard power. (Here, you can read a short synopsis of my talk’s proposed content.) While some may argue that Iran’s influence is undeniable and perhaps, is more profound than we think, here, I will explore the relationship of Iran with the Hazaras of Afghanistan, especially in the post-Taliban era to determine the extent of Iran’s influence in the country.

I will argue that Iran has not been successful in pursuing its goals appertaining to its foreign policy in Afghanistan because it has lost one of the most useful and traditionally accessible avenues for channeling its influence to the country. This avenue could not be anything else, but the Hazara people who are historically, culturally, linguistically, and religiously closer than anyone else in Afghanistan. The Hazaras are mostly Shiites who constitute the third largest ethnic group in Afghanistan, and for the past decade they have played an important role in every aspects of the country. Iran has been aware of the Hazaras' crucial role and thus, doing anything to receive benefits from its relationship with them.

Given the unpredictability and uncertainty of Afghanistan’s future after the U.S. forces’ withdrawal, it is important to know, and to a certain extent predict, how its neighbors’ behavior will differ from that of the last 13 years. In a series of blog posts, I will look at Iran and Afghanistan’s relationship during the 1980s, through its civil war of the 1990s, and the post-Taliban era. My main focus will be the Hazaras of Afghanistan and their interactions with Iran.

Bidel: We are the messengers of the nothingness

Across ages, we are being amused at expressing worthlessness
and we are the opener of pages of the stories of nothingness
You could expect nothing from us, but name
we are the messengers of the world of nothingness

عمریست که سرگرم ِ بیان ِ هیچیم
طومارگشای  داستان ِ هیچیم
با نامی از آن میان، ز ما قانع باش
ما قاصد ِ پیغام ِ جهان ِ هیچیم

’aumrîst kî sargarm-e bayân-e heechîm
tumâr gushâyee dâstân-e heechim
bâ nâmi az ân mîyân, zi mâ qane’a bâsh
mâ qâsed-e paighâm-e jahân-e heechîm
                                                                      By Mirza Bidel
                                                                     Translated by Nasim Fekrat

The above quatrain reflects the depth of the Buddhism philosophy, and it also shows how Bidel was greatly influenced by Buddhism, and perhaps Hinduism's philosophy of life. There is no wonder to think of Bidel as one of the most modern thinkers and of a sufi poets of our age. He thinks and talks of our age, our meanings of life and he sees and says what we can't.

Bidel: The soft earth reflects the footprints

هرکه رفت از دیده داغی بر دل ما تازه‌ کرد
در زمین نرم نقش پا نمایان می‌ شود

Harkî raft az dîdah dâghe bar dîl-e mâ tâzah kard
dar zamîn-e narm naqsh pâ nomâyân meshawad

whoever left us

ailed us

and left a wound in our heart

like the soft ground 

reflecting the footprints

                                                                       Poem by Mirza Bidel
                                                                      Translated by Nasim Fekrat

Note: this poem was translated a while ago. It was republished on the web without reference. I changed the translation, not for that reason, but because I realized it was not translated accurately.

Bidel: The Paradise That Reflects Your Avarices

O the consumer of the residue of imagination, blessing is something else
You are being vain with illusion; the truth is something else
The paradise that is adorned with gems and gold
reflects your avarice -- the paradise is something else

ای زلـّه کش ِ خیال! نعمت، دگراست
مغرور توهّمی، حقیقت دگر است
خـُلدی که به گوهر و زر آراسته اند
مجموعۀ حرص تست، جنت دگر است
 
Ai zalla-kashî khiyâl, ne’mat digar ast
maghror-e tawahumî, haqîqat digar ast
kholdî ki ba gawhar wa zar ârâsta-and
majmo’aee heers-e tust, janat digar ast
                                                                            Poem by: Mirza Bidel
                                                                           Translated by Nasim Fekrat

Don't Be Bewitched By Your Cupidity

قناعت ساحل امن است افسون طمع مشنو
مبادا کشتي درويش در کام نهنگ افتد

qanā’at sāhīl amn ast afsūn-e tam’a mashnaw
mabādā keshtīyi dervish dar kām-e nahang oftad

Contentment is a safe shore, listen not to be bewitched by cupidity
Lest the dervish’s ship fall prey to the whale.
                                                                                  Poem by: Mirza Bidel
                                                                                 Translated by Nasim Fekrat

Bidel: You cannot quaff the ocean except as a whale

You cannot quaff the ocean except as a whale
You cannot sprint the mountain, unless a tiger
The sea of time and place, for you, is but one gulp 
Limit not your boundless imagination

دریا نکشی، اگر نهنگی نکنی
بر کوه نتازی، ار پلنگی نکنی
یک جرعۀ تست، قلزم ِ کون و مکان
ای حوصلۀ خیال تنگی نکنی

Daryâ nakashî, agar nahangî nakunî
bar kooh natâzî, ar palangî nakunî
yak jur'a-e tust, qulzam-e kown wa makân
ai hawsêla-e khîyâl tangî nakunî                                                 
                                                                          Poem by: Mirza Abdul Qadir Bidel
                                                                                   Translated by Nasim Fekrat

The above Rubāʿī  or quatrain is one among many famous Ruba'iyyat of Mirza Bidel. The translation might not be exact and clear enough, but reading the verses and delving into the meaning of images and imaginations that form a complicated concepts of mystical fascination of life which are unique in poetry of Bidel, I tried to remain loyal to the origin of the poems rather than conceptualizing them. After reading Bidel's poems, it has always been an awe-inspiring experience for me to be thrown into another world beyond myself, beyond my routine, and beyond explanation.

Meaning:
The first line: You cannot be the person that you want to be if you do not have the courage to take the risk.
The second line: You cannot survive in the mountains if you are not a tiger. In another way, if you want to survive among many other wild beasts in the mountains, you must be strong like a tiger. Consider your situation in a society where you are surrounded by numerous social traps. These traps can be your social coterie, meretricious decor, styles, marks or social networking sites that could have complete control of your life.
The third line: Here, Bidel, says, if you have the quality of self-control and forbearance, then, a world's ocean would seem a gulp to you, but Bidel lays down a condition in the last line: These are all possible if you are patient enough, that if you possess the power of self-control and most importantly, control over your free will.

Bidel: Humbleness, a Path to Harmony

به هزار کوچه دویده ام، به تسلی نرسیده ام
ز قد خمیده شنیده ام، که چو حلقه شد به دری رسد

Ba hazār kūcha dawīdam-am, ba tasallī narasidam-am
Zī qad khamida shinīda-am, kī chū halqa shud ba darī rasad

Running into thousand of streets, brought me no tranquility
I heard from an elder that the one, who turns to a ring, reaches the door.
                                                                               Poem by: Mirza Abdul Qadir Bidel
                                                                                  Translated by Nasim Fekrat

In this poem, Bidel, demonstrates the ultimate humbleness that one should possess if undertaking a journey to reach harmony. He says that he ran through thousands of streets, spent nights and days, and endeavored pain to reward himself with tranquility, and peace. For Bidel, the word ‘tranquility’ is an allusion to the achievement of the reality of the existence; also, it is an insinuation to his beloved one, whoever might be; and finally, ‘tranquility’ is an allusion to his God. Bidel says that life has a meaning, and that meaning is not easily attainable. The significance of the first line’s meaning manifests itself in the second line.

Bidel says I perceived from an old man that the path to harmony is to become a door’s ring. This multifaceted line, at first glance might drive the reader into complete perplexity and wonder. However, it is no wonder when the readers find themselves confused, Bidel has unique style and he has used the most complex and implicitly difficult meanings to extract his imagination of humbleness.

So, to put it an understandably meaningful way, Bidel says that I spent all my life to reach harmony, but I was failed. Then he says: “An old man told me that in order to achieve the state of harmony and tranquil, one should be humble enough.” The word ‘ring’ has a special and an implicit meaning here. Bidel uses ‘ring’ to symbolize the old-age and the U-bend of life. Symbolically and humbly, Bidel pictures himself as a door ring at the gate that he might refer it to God. In another way, Bidel uses ‘ring’ to symbolize bowing; the gesture of humbleness, and obedience to God. Finally, being a ‘ring’ at door that implicitly pictures humbleness is a supreme virtue.

So, what is Bidel’s wisdom for us?
Modesty is the core of success and a path to harmony. Be modest in your clothing, in your talking; do not show off your knowledge and your wealth to others. Demonstrate humbleness and kindness to others, life is short, and at the time you realize you have ran thousands of streets and still running to find harmony, but you cannot, pause and ponder how modest and humble you were.

The Path of Humbleness Leads to Perfection

"Bidel, way to honor lies in humbleness
This path, led the new moon to its perfection"

بيدل دليل مقصد عزت تواضع است
زين جاده، ماه نو به جهان كمال رفت

Bidel, dalil-e maqsad-e ezat tawāz‘a ast
zin jādeh, māhi naw ba jahān-e kamāl raft
                                                                 Poem by: Mirza Abdul Qadir Bidel                                                                                                                  Translated by Nasim Fekrat

I chose this verse because to remind myself of a humble person that I have met recently in a coffee shop. He was a short man with white beard, probably in his 60s. I can’t remember what sparked a conversation with him but a brief chat with him was worth million moments that I routinely spend in vain.

He was leafing through pages of a new book that he just opened it from its mailing envelope. I asked him the title of the book, he lift up his demure face and told me: “I’m embarrassed to show you the title of the book.”

The book contained a series of scholarly articles inspired by his work and it was published to honor him and his academic research in the field.
For the past few days I have been thinking about him and his humbleness. Today, I came across one of Bidel's poems that says the path to perfection is humbleness, what the old man has been following.

PS: Every Saturday, I plan to translate a poem of Mirza Abdul Qadir Bidel, one of the greatest 17th century’s Persian mystic poets.

The Audacity of Karzai's Crony

Karim Khalili, the second Vice President of Afghanistan and Karzai’s crony has the audacity to call on UN to verify the authenticity of the audiotape that Abdullah Abdullah’s team has claimed he was involved in electoral fraud. For the past 13 years, Khalili has done nothing to his oppressed minority and long persecuted ethnic group “Hazara,” rather than acting as a subservient to Karzai and delivering Hazara votes to him.

To my dismay, I discovered that Afghan officials from top to bottom have no moral obligation towards people and their votes. The audiotape is a clear evidence of Khalili’s involvement in the electoral fraud. In the audiotape, from his disgruntled tone of voice and his embarrassment of the result of the first round election, the phrases that he uses, and from his utterance, it is crystal clear that the voice belongs to him. An individual who feels morally obligated and responsible towards his action, must have certain capacity; unfortunately, Afghan officials lack this basic humane act.

It's a New Year in Afghanistan

Happy New Year and Happy Nowruz. In 2010, I wrote an article for CNN explaining how Nowruz is celebrated throughout Afghanistan.
Also, what a happy coincidence that - probably for the first time in the history - Nowruz concurring with two other important, and exciting days: The International Day of Happiness and Spring Equinox.

Here's an excerpt of the article on CNN:

One of most famous of Nowruz traditions among Afghans is to forget and forgive mistakes of one another and start the New Year with new hopes and new goals. During the first three days of the year, families and relatives meet and visit each other’s houses. These are parts of Afghan traditions that date back centuries. For further reading please go the main article.

A Melody of Hope with Rabab and Nowruz 1993

I published this on my photoblog, and today, I thought, why shouldn't I post it here as well. Well, this headless person who plays this piece of music on Rabab is me. I improvised this melody while I was procrastinating with my homework. I recorded it last year when I was in college and presented it to a friend. I’m a beginner and pardon me for any mistake if you noticed.

Rabab is one of the most respected instruments in Afghanistan and in fact, it was originated in Herat, western Afghanistan, and then spread throughout Indian subcontinent. Those who are familiar with the history of the Mongol Invasion of India, especially, with the Delhi Sultanate in 1200, and the spread of Islamic mysticism through Afghan Sufis, they can understand the influence of this mystic instrument on Indian music as well.

Rabab - though slightly different in shape - is widely used in Indian classical music today, which has also an immense influence on Afghan classical music. It is also a popular instrument in Central Asian countries, namely in Tajikistan, and Uzbekistan, though, with different forms, and with a few extra strings.

Rabab is an Arabic word "رباب" rābāb, which is a feminine name, and presumably the name of a peerless beautiful girl who probably lived in Levant. According to the myths, someone who fell in love with Rabab, made an instrument in her name to lament his affliction, and pain through the sounds of a magical, and mystical instrument "Rabab."

Today, Rabab is pronounced differently. For instance, in Pakistan, and India, people pronounce it Robab, Rabob and Rubab. An astute reader of this text should remember that though these names have almost similar sounds, the correct way to pronounce it is “Rābāb” otherwise, it means something else.

Final note:
Happy Nowruz, Happy New Year to all of you! I wish you a prosperous year, filled with health and creativity!

Rumi Loved Rubab

 

One of the instruments that constantly comes in Rumi poetry is Rubab. In Rumi's time, Rubab was one of the main instruments that was played in Khanqah (the Sufi lodges). Up to the present time, Rubab remains an influential instrument in Khanqahs, and other Sufi gatherings in Afghanistan.

He probably liked Rubab because of its rhythmic sounds. It produces the sound of ecstasy, it echoes, it bounces, and rebounds, and one can imagine how it would have sounded in a sufi lodge with a high ceiling, and how the sounds and melodies reverberated through the souls of Sufis. 
Here what Rumi says about the sounds of Rubab:

                  "Do you know what the voice of the rabab is saying?
                  Come follow in my steps and find the way;
                  Since through error you’ll discover what’s right,
                  Since through questions you’ll end up with answers."
                                                       Source of translation is unknown, but I got it from here

It is worth mentioning that he also liked flute made of reed. Flute was the most handy, and attainable instrument in his time. No matter, it was played by a goatherd in the desert, or, by a lad in the court, it sounded the same to a mystic. Here what Rumi says about flute.

                   
                "We have fallen into the place
                  where everything is music."
                                                                Translated by Coleman Barks

Bamiyan Buddha Statues Were Destroyed By Taliban Not Al Qaeda

An uninformed individual might be better respected, and revered than an ill-informed individual who tries to knowingly spread incorrect information based on speculation. An uninformed individual cannot test the plausibility of an assumption, or, claim that is being made in a topic. Moreover, this uninformed individual cannot be blamed for being ill-informed; rather, the source of the misinformation should be blamed.

To be precise, recently, an article was published on The Wall Street Journal which was titled: Afghan Hazaras Emerge as Power Brokers in President Elections. It is well-written, and it is worth reading, but not everything has said is necessarily true. Halfway down the article, you will find this line: “The destruction by al Qaeda of Bamiyan's historic Buddha statues in 2001.”

When I read this, I thought this must be an unintentional mistake. I tweeted the article, a few minutes later, my tweet was retweeted by Nathan Hodge, one of the writers of the piece. Then I tweeted him:

@nohodge this is a big unhealthy claim, I'd like to know how did you hear about it and in where?
— Nasim Fekrat (@NasimFekrat) March 8, 2014

Al Qaeda had no role at the destruction of the of Bamiyan's historic Buddha statues which happened on March 11, 2001. The Buddha statues were destroyed by the Taliban regime, inspired by their sheer tribal barbaric mindset who not only rejoiced in the destruction of the most ancient historical monuments, but they also glorified themselves by slaughtering thousands of innocents of Shiite Hazaras in Bamiyan, and other cities. Though Al Qaeda were as extreme as the Taliban in their religious belief system, they did not involve themselves in local matters, their main focus of interest was in the United States, and in other western countries. Of course, the Taliban regime did not fail to pay heed to the Al Qaeda advices in some areas, but particularly, not in the destruction of the Bamiyan Buddha statues.

In fact, today is the 13 years anniversary of the destruction of Buddha statues by the Taliban regime, and I posted a photo alongside a short post on my photoblog. One should bother reading a little bit before putting his, or, her pen to paper because we are all responsible toward what we write about people and for people.

Though such mistakes in western media is abundantly describable, I do not see myself in a position to judge, and notice others' mistakes, in this case, count it on my brusqueness, and I appeal for your pardon.

Why Charisma Is Important In The Afghan Election?

Charismatic quality will be a driving force for candidates for the upcoming presidential election in Afghanistan. A charismatic leader can unite Afghanistan which badly suffers from disunity, while a charismatic leader can also disastrously drive Afghanistan into a complete opposition direction.

In the west, sometimes, a leader does not have to be charismatic. A good example would be Angela Merkel, probably, she is one of the most uncharismatic leaders in the world, but the most powerful women in Europe.  Despite the lack of charismatic quality, she remains the most popular and dominant figure who last year won the third term as a federal leader in Germany. People in Germany complain about her lack of sociability, her outfit and call her ‘boring’ and ‘snoring.’ In 2010, German philosopher Jürgen Habermas complained that modern Germany had a yearning for "charismatic figures who stand above the political infighting."

On the hand, Barak Obama, the most powerful man in the world, is considered one of the most alluring and charismatic leaders in the history of the United States. Before being elected, pundits in America have called Obama a “rock-star,” because of his unique charismatic quality. He is being regarded something as “rare” and “special,” the quality that John F. Kennedy and Robert Kennedy had. Obama is intelligent and most importantly, he is famous as an eloquent speaker and his rhetoric suffused with passions that is shared by people of all stripes. During his speech, women scream and swoon, and shout at Obama "I love you." None of Obama's predecessors aroused such feelings, even the founding fathers of the United States.

In the developing countries, rally around a leader, is usually takes place when patriotism is enforced by a leader. However, in Afghanistan patriotism is buried by tribalism, religionism, regionalism, and parochialism. But having said that, among the 11 presidential candidates, there are a few who have unique charisma, just enough to rally people around hi,m and win the election.

So, why Afghanistan needs a charismatic leader and why charisma is an important factor, particularly, for an Afghan leader who will replace Hamid Karzai? If you look the word “charisma” in the dictionary, you will get these synonyms: alluring, bewitching, captivating, fascinating, charming, enchanting, engaging, magnetic and seductive.
In the next few posts, I will try to highlight some of the important charismatic quality and skills that Afghan presidential candidates have and have not.

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The Fantasized Dejection

Your day starts with rejection that sinks you deep in dejection. You are being half-hearted, and gradually start depriving your hope. A feeling of desperation, and defeat vapor in you, and fleetingly cloud your sight; despair is the word that you could name it.

But, no, that is not true. I should not feel that way. After all, tomorrow, when the sun rises, I will put on my new shoes, and rise again.

I will forget what befell me, it will not hurt me, and I must remember that this is the beginning of the first season. I blame the malignity of the time, but I have the temerity to challenge the fate, if, there is one. Oh, I must not forget that this is the first chapter; I should note that, in the end, the defeat is an experience toward victory.

Ashraf Ghani, Promises To Ban Burqa If Elected

Women who participated in Ashraf Ghani Ahmadzai's presidential campaign in Kabul. The photo is taken from his facebook page

For the first time in the history of Afghanistan, a hope ignited for Afghan women to be totally liberated from sexual oppression, imposed by their men. On Thursday, February 27, Ashraf Ghani Ahmadzai, a potential contender for the upcoming Afghan election in April 5, talked to an audience of women who were all in burqas. Under a tight security measure - fearing of women being stolen - the ceremony was held at the Intercontinental Hotel of Kabul and hosted thousands of women from all over Afghanistan.

Wrapped in a khaki Afghan shawl, Ashraf Ghani, emerged with his entourage and went directly to the podium, where a banner proclaimed “tāhāwūl and tādāwūm” (change and continuity). Gazed at his audience while clearing his throat; after resting his elbows on the podium, he started: “Sisters and mothers, you all have endured pains to come to Kabul, and pronounce your support for me,” after a short pause Mr. Ahmadzai continued, “as a servant of you, not as a ruler, I tell you that you will all be liberated, when I am elected a president.”

His voice roused some women from their slumbers. Some were murmuring while some others were quite but anxiously waiting what Mr. Ahmadzai would say to them. Mr. Ahmadzai, spent more than 45 minutes talking about history of western women and how they struggled to obtain their freedom that ultimately resulted to the liberation of their bodies, something that men desire. Everyone seemed bored of his boring long-winded speech; some elder women have already fallen asleep and their deafening snores were reminding of several tanks moving towards the battle field. Worn out of his bombastic speech, almost at the end of his speech, Ashraf Ghani, excitedly took out a piece of paper from his left pocket and after taking a deep breath, and while his right hand still held in the air, he volubly started:

“If I become the president of our motherland, I will issue a decree to ban the burqa that is imposed on you. The central oppression remains in burqa itself, it is a prison, and it clogs up the flowing of thoughts in your brain, which is why people think you are all thoughtless. That is the reason that today, Afghan women are considered by their men as mere chattels: possessions with no rights, and sexual slaves. The reason that you are being treated as sexual slaves, I must say that there is a lack of sex drive in you all, because you all lack libidos, a sexual desire that is important, first, for yourself, and then, for your men. Why? Because it is clear to me that you all hide it under those damn blue burlap sacks, when you walk on the streets, no desire being aroused in men. This is simply a tragedy. What we all have between our legs should sacredly be treated and publically be demonstrated.  Therefore, in order to make a better Afghanistan, I want the women, the 50% of our population, to be part of my team, the “change and continuity.” With this, I mean, I first change you, and then, I continue that change in you."

Ashraf Ghani’s words like aroma of geranium permeated throughout the hall, whiffs of a familiar and unfamiliar smell resided in the limbic system of women who were all in burqas. The impulse of self-attraction and imagination of libido was inflamed in all participants. Under the burqa, some started turning their bodies right and left, then started experiencing twitching and spasming, a small group of them still played with themselves, while some others’ moans have already filled the entire hall.

No one listened and no one knew what Mr. Ahmadzai have said during this time. He left the hall amid magnificent smile and joy pouring from women in burqa onto the floor. One of the Kabul-based newspapers titled the event as “a historic moment for the Afghan women.” Afghan historians simply called it a “turning point” in the history of Afghanistan; while women who took part in the event simply called it the “dawn of Afghan women libido.”

Legendary Guitarist Does Not Play Anymore

You with your lightening-speed of fingers on the strings of guitar dazzled millions of people around the world; with your rhythms of flamenco, you knocked on the doors of millions of hearts. You transcended beyond the borders; through your magical fingers on guitar, you talked to every individual in the same understandable language and in the same level, either rich or poor, they all equally enjoyed your music. Like sun, your music illuminated the hearts and lasted deeper than sun. Today, thousands of your fans are grieving for your unexpected death.

Paco De Locia died today, he was born in a poor family, and as a poor boy he could not finish his school, but later, as an accomplished guitarist, he brought technical skills of flamenco tunes into a sublime perfection, which rose him a world-renown guitarist.
Rest in peace, Paco de Lucia, my favorite guitarist!