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Hyphenating Afghaniyat (Afghan-ness) in the Afghan Diaspora

2008; Taylor & Francis; Volume: 28; Issue: 3 Linguagem: Inglês

10.1080/13602000802547898

1469-9591

Mir Hekmatullah Sadat,

Education and Islamic Studies

Abstract This study presents general themes concerning cultural identity preservation and transnational identity formation among members of the Afghan Diaspora, based on an ethnographic survey of habits and practices of Afghan immigrants living in North America, Europe, and Australia. While transnational identity formations take place, the identities of Afghans are further "hyphenated" by contextual realities and cultural influences existing in their host country. This study interweaves memories of Afghanistan and the search for identity in the Afghan Diaspora in order to identify a variety of topics, such as memories of belonging to the homeland and self-created myths of historical realities that immigrants bring to the host country. These shape cultural identity formation, migration and displacement issues, the psychological and physical health of Afghans, and maintenance of Afghan cultural heritage. This study reviews inter-gender and inter-generational roles and relations, the influences of globalization, and integration or assimilation of Afghans into their host societies, or returning to Afghanistan. Notes This study defines Diaspora as the displacement of people living outside their homeland. Diaspora in recent times has shared a broader meaning inclusive of immigrants, expatriates, refugees, guest workers, and exiles. Most often, the case for leaving one's country has been war, repression, famine, and poverty. Most notable are political e-zines such as , which are comprised of diasporic writers who aim to influence compatriots in Afghanistan, as well as in the Diaspora. In addition, there exist a handful of private US-based satellite television shows run by expatriate Afghans, some of whom even express invidious and malicious sentiments toward other socio-political groups, the Government of Afghanistan, or even the United States. This study defines cultural hybridity as the contact and intermingling of two cultures, one the majority culture of the host country and the other the minority culture of the immigrant group. Cultural hybridity first emerged as a term to describe societies that emerged from cultural contacts between European "explorers" and those "explored". The term and concept Afghaniyat was first discussed in print during June 2001. See Mir Hekmatullah Sadat, "The Quest for Afghanistan by Defining Afghaniyat", Omaid Weekly, 4 June 2001. Paulo Freire, Education for Critical Consciousness, New York: Seabury Press, 1973. An Afghan rejecting his or her Afghaniyat is no longer considered a cultural Afghan, Afghan-e socha (a real Afghan). Generation X consists of people born between the years 1965 and 1985, while Generation Y includes people born between 1986 and 1994. In Afghanistan, those born during the generations X and Y are called the 'War Generation' of Afghanistan. Dari is one of numerous languages in Afghanistan. Most Afghans can speak either Dari or Pashto. Afghans add the word jan ("dear" or "beloved") after the names of personal friends and family to whom they wish to show respect. In some cases, the word is used when referring to the capital city, Kabul. Americans with hyphenated identities have considered themselves of a distinct cultural origin in addition to being American or becoming Americanized. President Theodore Roosevelt and President Woodrow Wilson viewed Americans with hyphenated identities (i.e., German-Americans, Irish-Americans, or Asian-Americans) with suspicion because they assumed it implied dual nationality and the inability to become American. However, others do not view people with hyphenated identities as having conflicting loyalties because all people are considered equally American, regardless of their country of origin. The term kharijee denotes something not being Afghan; hence a kharijee person is a non-Afghan. The word bigana (foreigner) is used when referring to an Afghan who one does not know. Therefore, the term Afghan-e kharijee refers to a status of outside Afghan foreigner. However, in the Afghan Diaspora, bigana is applied to non-Afghans as well. Most of these Afghans reside in the northern German city of Hamburg, known as "Little Kabul". The city of Fremont, called "Little Kabul", has become the region's cultural center for Afghans. Depression has contributed to cases of alcoholism among certain elder Afghans in the Diaspora. For example, Mohammad is changed to Moe, Feraidun is changed to Fred, Mustafa is changed to Marco, Abdul is changed to Alex, Maryam is changed to Mary, Palwasha is changed to Paula, and Nazanine is changed to Nancy. "White-washed" is a term used to describe abandonment of native immigrant culture for that of the dominating host country's culture. This is why some Afghans identify themselves with the family values agenda of the US Republican Party and German Christian Democratic Union but may disagree on the parties' immigration, social welfare, and international policies. For example, the notion of Afghan-American captures all combinations (i.e., 90% Afghan and 10% American, 50% Afghan and 50% American, and 10% Afghan and 90% American). Furthermore, even if two people possess the same combinations, they may have differing political, social, and religious perspectives and practices, which add another layer of complexity. The situation changed after the moral bankruptcy of the Mujahidin during the sectarian wars of the 1990s, followed later by the extremist religious practices of the Taliban. During various occasions, supporters of the Mujahidin spoke up against violations of religious morality in public. They would guilt Afghans by reminding Afghans that their compatriot Mujahidin were busy fighting the Soviets, considered atheists, and becoming martyrs while these dislocated Afghans not only enjoyed life in the Afghan Diaspora but are now are engaged in immorality. See online: (launched on April 19, 2001). Dari and Pashto or any other languages of Afghanistan. The same phenomenon is apparent among German-speaking Afghans. For example, "Are you mazaq-ing with me?" (meaning, "are you joking with me?"). Since Afghans are spread over seventy host countries, English has become the main language of discourse for these Afghans. This study defines "cold-call" khastgari as a telephone call or visit made to arrange a visit without anything known or any expectations. However, as soon as the family arrives they inform the hosts that this is an honorable visit and their purpose is for khastgari of the host family's daughter to their son. Such as AOL's Afghani Teahouse or its predecessor the IRC (Internet Relay Chat), accessed at one time from universities. Such as , and . Most respectable families expected Afghans of both genders to be virtuous. One of the Muslim role models for Afghan females is the same as the Christian example, the Virgin Mary. Instances of inter-cultural marriage may be the result of cupid's love arrow because love transcends language and culture. Migration from the watan and the inability to find the "right partner" result in some marriages between Afghans and non-Afghans. Individuals who shared this trend of thinking existed in Afghanistan. They were termed as "ikhwani", a term derived from the name of the Al-Ikhwan Al-Muslimin (Muslim Brotherhood) movement founded during the 1920s in Egypt. In the Afghan context, "ikhwani" came to denote individuals holding extreme religious views. This was mentioned in April 2006 by Dr Rangin Dadfar Spanta during his confirmation hearing in the Afghan Parliament for the position of Minister of Foreign Affairs of Afghanistan.