Talk:Pashtun/Archive 6

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Information on Kakazai

Kakazais are a subsection of Mamunds, a Pashtun tribe inhabiting Bajawar Agency of FATA, Pakistan. Mamunds in turn are a sub-tribe of Turklanri (or Turkanis) Pashtuns. There is also a subsection of another Pashtun tribes, Sapay, with the same name. (Bandawal, 2003: 348)

As per various sources, Afghan/Pashtun/Pathan and Foreign sources, Kakazai is a a division of Mamund, Tarkani with their own sub-divisions of Daulat Khel and Maghdud Khel. McKhan

Turklanris, in the beginning of 16th Century, were living in Laghman, Afghanistan but later migrated to Bajawar. They were part of a large Pashtun tribal confederacy known by the name of Khakhi or Khashi. Other member-tribes of this confederacy were Yousafzais, Mohammadzais, Gigyanis, Jaduns, and Utman Khel (Utman Khel call themselves Taman Khel rather). These tribes moved from Kabul, Afghanistan in the end of 15th Century and settled in part of Peshawar Valley and Malakand Division (NWFP). (Milizai, 1624: 210)

The correct spellings and pronunciation is: Tarkani / Tarkalani / Tarklanri. Tarkani (or Tarkalanri) is the name of the tribe inhabiting the whole of Bajaur who hailed from Laghman. As per Twarikh-i-Hafiz Rahmat Khani, Kakazais helped Yusafzis to conquer Bajaur in the beginning but went back to Laghman but later they came back to Bajaur and started living with Yusafzis. Mamund / Mamond (Bajaur, principally in Watelai valley, but they own villages on both sides of the Durand Line) is one of the four clans of Tarkanis McKhan

They are said to be of Turk origin that lived a nomadic life in Kalat Ghalzai, Afghanistan. Later, they made a northward migration and settled in a vast area of Bajawar. (Gangovsky, 2000: 143) On a recent visit to Bajawar, the author found most of them to be tall with sharp features and fair-complexion. The speculation of their descent from Turks may also be based, apart from other factors, on the similarity of the tribal name Turklanri with ethno-name "Turk".

Kakazais are NOT of Turk origin NOR they have ever lived a NOMADIC life as per the authors of "Tazkara" (by Khan Roshan Khan) as well as "Frontier and Overseas Expeditions from India"Volume One published by Government Mono Type Press, Simla, India - (Originally Published 1907) :: There is a book, "Tareekh-e-Kakazai" (a.k.a. "Hidayat Afghani - Tareekh-e-Kakazai Tarkani" (Originally Published May, 1933) which can be bought in Pakistan from Malik Sirajuddin & Sons, Contact: Malik Abdul Rauf, Address: F/1982, Kashmiri Bazar, Post Box: 2250, Lahore, Pakistan, Phone: (042) 7225809 / 7225812, Fax: (042) 7657490 / 7224586, Email: sirajco (at) brain.net.pk - McKhan


Bandawal, Hassan, Gul, Research Assist. (2003), Pukhtani Qabilai aow Khailuna, [Pashto: Pashtun Tribes and Clans], Academy of Sciences of Afghanistan, International Center for Pashto Studies, Research Section.

Milizai, Khwaju, (1624), Twarikh-i-Hafiz Rahmat Khani, [Persian: History, Hafiz Rahmat Khani], Pir Muazam Shah (Compiler), Khan Roshan Khan (Translator, Urdu), Pashto Academy, Peshawar University, 3rd Print, 1977

Gangovsky, Yuri. V., (2000), Pakistan Ki Qawmiyatain [Urdu: People of Pakistan], Fiction House, 18-Mazang Road, Lahore

Naeem, December 11, 2005

Kakazais are NOT Turks NOR Nomadic

Kakazais are NOT Turks NOR Nomadic.

Read Family Tree of Kakazai Pathan Tribe on Page 555 from "Frontier and Overseas Expeditions from India" - Published 1907 :: Courtesy: The British Library ::
Read Family Tree of Kakazai Pathan Tribe on Page 555 from "Frontier and Overseas Expeditions from India" - Published 1907 :: Courtesy: The British Library ::
  • "A Dictionary of the Pathan Tribes of the North West Frontier of India" published by The General Staff Army Headquarter, Calcutta, India - (Originally Published 1910) :: Kakazai / Kakayzai Pathan Tribe is mentioned on Page 22 (under ‘K’ - Kakazai), Page 12 (under ‘D’ - Daulat Khel - A sub-division of Kakazai Pathans) and Page 29 (under ‘M’ - Maghdud Khel - A sub-division of Kakazai Pathans) ::
  • "Frontier and Overseas Expeditions from India" Volume One published by Government Mono Type Press, Simla, India - (Originally Published 1907) :: Kakazai / Kakayzai Pathan Tribe is mentioned between Page 515 - 555 - You can read these volumes online, thanks to Internet Archives though their market value is around $11000 ::
  • "Tazkara" (also called "Tazkira-e-pathan"), Khan Roshan Khan, pp 176-181 (in Urdu).


Thanks. McKhan

number of Pashtuns

Although reliable numbers do not exist, most of the guesses are somewhere between a total of 38-42 million. 50 million is deffinitly too much! ~25m in Pakistan + 2-3m Afghan-Pashtun refugees in Pakistan + 13m Pashtuns in Afghanistan + 1m rest = 42m, and that is the highest realistic guess. -Tajik 16:24, 31 December 2005 (UTC)

The following data is from 1960-99, (note current data, there are 3 million Pashtuns in Karachi alone, 1 million in Lahore, 1 million in Islamabad/Pindi. these numbers don't include the Afghan refugees. These areas are not even Pashtun areas)

Afghanistan 18,822,000
Pakistan 30,707,547
Subtotal (Afghanistan +Pakistan) 49,529,547
India 54,523,216
Subtotal 104,052,763

Details are as follows:

After a six year long survey/Research (1991-1996) carried on by WAK FOUNDATION FOR AFGHANISTAN (WFA) Afghan Ethnicity Percentage have been recorded as bellow:

Ethnicity % of the total Afghan population.
Pashtoons 62.73%
Tajik 12.38%
Hazara 09.00%
Uzbek 06.1%
Turkamen 02.69%
Aimaq 02.68%
Sub total 95.58 %
Small Minorities 04.42 %
Total 100 %

Accordance with the research being carried on by WAK FOUNDATION FOR AFGHANISTAN(WFA), Pashtoon settled population in the region have been recorded as bellow :

A. AFGHANISTAN:

Afghan population in 1967
Settled 12,813,942
Nomads 2,457,745
Total 15,271,687 (1)

Population Growth rate in Afghanistan .... 2.4 (2) Estimated Afghan population now (2000)can be more than 30,000,000. Accordance with Louis Dupree and Wak Foundation for Afghanistan(WFA) 89% of the Afghan nomads were Pashtoon (3).

According to A Six year long ( 1991-1996) Survey and Research carried by WAK FOUNDATION FOR AFGHANISTAN (WFA), Pashtoon population in Afghanistan have been recorded by zone :

1. North+West Zone = 13.29 % of the total Afghan population (4) 2. Central Zone = 2.2 % of the total Afghan population (4) 3. South+East Zone = 37.3 % of the total Afghan population (4)

In accordance with the mentioned percentage, Pashtoon nomads and settled population now (2000) in Afghanistan is calculated to be as bellow :

Settled Afghan Pashtoons
North+West Zone 3,987,000
Central Zone 660,000
South+East Zone 11,190,000
Subotal 15,837,000
Pashtoon Nomads (mainly have been settled since 1987) 2,985,060
Afghanistan Total Afghan Pashtons 18,822,060

Sources:

(1) Ghobar Mir Ghulam Mohammad, Afghanistan Dar Maseer-e Tarikh, 1967, p. 11, 1967, Afghan State Press, Kabul, Afghanistan.
(2) United Nations sources:

Prof. Lutfullah Safai, Khpalwaki, Monthly publication organization of WUFA (Writer Union of Free Afghanistan, p. 94, issues 3,4, Peshawar, 1995-96.

(3) - Louis Dupree, Afghanistan ( 1980 edition), pp. 164-169, Princeton University Press, Princeton.
- Wak Foundation for Afghanistan, The Ethnic Composition of Afghanistan, p. 42, 1999, Peshawar.
(4) Wak Foundation for Afghanistan, The Ethnic Compostion of Afghanistan, p 31-34, Published by KOR, 1999, Peshawar.
(4) Louis Dupree, Afghanistan, p. 164-169, op. cit.

B. PAKISTAN:

According to the population sensus carried on by the government of Pakistani in January 1997, population of the NWFP (North West Frontier Province) was estimated to be 20,343,000(1). According to the reilable Pakistani sources

Pashtoons consist 85% of the NWFP population :

Pashtoons constitute 84.87 % 0f thr NWFP population 17,183,325
Pashtoons in FATA 5,000,000
Pashtoons in Pakistani Baluchistan 2,760,000
Pashtoons in Sind 1,916,006
Pasjtoons in Panjab 3,848,216
Pashtoons in Kashmir ?
Pakistan Subtotal 20,707,547

(1) Governmental population Census, 1996-97.

C. INDIA:

Some of the Pashtoon populated areas in INDIA have been recorded as below :

Ajmir, Panjab, Kashmir, Rajputana (Rajistan), Mawar, Bombay, Baruda, Madrass, Maisur, Barrar Behaar, Bangal Auresa, Aslam, Shekam, Kuch Behaar, Parra. Total recorded Pashtoon population of these areas in 1901 was 3,407,701

Source:

Hewadmal Zalmai, "The History of Pashto Literature in INDIA, Funded by Academy of Science of Afghanistan" p. 37, Lahore, 1994. (Population census carried by British Indian government in 1901).

If population growth in Indian Pashtoons societies acccepted as 3, Indian Pashtoon population is estimated to be as bellow:

Pashtoons in India
1901 3,407,701
1925 6,815,402
1950 13,630,804
1975 27,261,708
2000 54,523,216


Total Pashtoon settled/recorded in the region :

Afghanistan 18,822,000
Pakistan 30,707,547
Subtotal (Afghanistan +Pakistan) 49,529,547
India 54,523,216
Subtotal 104,052,763

—Preceding unsigned comment added by Sync2k5 (talk • contribs) 1 Jan 2006 Reformatted with Sync2k5's permission, Jmabel | Talk 06:53, 3 January 2006 (UTC)

Interesting, although I have to say that the extrapolation for India is a bit of a shot in the dark, extrapolating a 15-fold increase over the course of a century. -- Jmabel | Talk 07:14, 3 January 2006 (UTC)
Ha, that's not end of the problems with this progression. First, there is no need to calculate the exact number of Pashtuns in Pakistan since they had a census in which they asked people what their first language was. Over 15% said Pashto. We really can't go into other 'possible' figures here as it's speculative, but we can factor in probably 2 to 3 million Pashtun refugees and their descendents walking around throughout the country who were not in the census. The figures for India are insane and start with British India to the present and the problem there is that when Pakistan became a country the vast majority of Pashtuns went with it so the Pashtuns in India figure I have no idea where that comes from unless those are 'Pathans' claiming descent from Pashtuns and even that number is unreasonably high. The figures for Afghanistan are interesting, but difficult to corroborate at this time without an official census. Plus, without an official census, the Malthusian progression is absurd to contemplate as it assumes that there was consistent growth etc. and also that Afghanistan has 30 million people. Well we know that's just an estimate and that afghanistan may have more or less people and the Pashtun figures have to be verified unless the WATA foundation also did an official census in which case their numbers might be accurate. Otherwise, not so much. Tombseye 18:28, 3 January 2006 (UTC)
Well nothing here is factual, in fact the whole article is based on assumptions. So the data provided is no less or more accurate then the current material on the site. I would say as a Pashtun, 42 million Pashtuns is way small. It should be between 42-52 Million at least. Beside these numbers are based on what? Blood lines, ethnicity, language? It’s just fun and play. —Preceding unsigned comment added by Sync2k5 (talk • contribs) 09:57, 5 January 2006
Well, actually when points are deemed not 100% accurate, the article states that. The information on other data is derived from censuses taken and that's what every country on earth uses to determine their population. Yes, the determining factor for the figures is based upon language use in Pakistan and ethnicity/language use in Afghanistan and the same applied to known Pashto-speakers in other countries. It's what every other encyclopedia does so that's what we're doing too. What other parts of the article are not factual? Tombseye 09:44, 7 January 2006 (UTC)
Which part of the article is actually deemed 100% accurate to begin with (beside the obvious)? Who is a Pashtun is a theory, how many speakers there are of Pashto is a theory and on and on. In Pakistan there has never been an accurate survey on the Pashtuns or for that fact on any language. In that part of the world everything is a guess, and is reflected to favor who ever is politically in control. For example a Tajik told you to change the % and you did. What do you know now that you didn’t know before the Tajik told you? If you base information on ethnicity, by decent, then India, Kashmir, Pakistan, and Afghanistan has been dominated by ethnic Afghans (Pashtuns) for over 800 years. The Sayyed dynasty, Lodhi dynasty, Suri, Ghori, Ghilji, Abdali and many smaller groups that ruled the region. The very first followers of Sikhism are ethnic Pashtuns/Afghans from Haripura. This is why their culture and stature resemble Afghan/Pashtun so much. If it is based on Pashto speakers then there are Pashto speaking Nuristanis, Arabs, Bangalis, Chechens, Tajiks, Uzbeks, Turks, Hindus, Swatis, Fijians and Kashmiris etc. They alone number over millions. I admit though that the article is informative but at the same time fun and play.
Looks here's the thing, primary mother tongue language use is not a 'theory'. The other people you named may speak Pashto as a second language, although I'm not sure how many Hindus, Fijians, Chechens, and Bangalis speak Pashto as I'm not aware of very many. People in Afghanistan who speak it as a 2nd language are not counted. Nor are people who learned the language. It's mother tongue usage only. Next, the censuses may have some political bias, but do you have proof of this? The Pakistan census asked people what their main language was and Pashtuns came up second after the Punjabis. I'm not sure I follow your reasoning here. As for rulers, the Ghorid dynasty were Tajiks and as for the first followers of Sikhism being Afghans, that's the first I've heard about that and did they speak Pashto and do you have a reference? Tajik contested the numbers and we actually kept the numbers with MINOR adjustments. He wanted it to be below 40 million, but we kept it over 40 million with the added notation that a census in Afghanistan has not been held in decades. As for those of Pashtun descent, well that's really highly speculative as well. Nor are we counting Pashtun neighbors as Pashtuns here, just the core group that speaks the language and acknowledges each other as Pashtuns. This may not be to your liking, but this is common practice and is the academic approach. Otherwise, there might as not be a census at all. I'm still wondering what part of the article is 'fun and play' as I referenced the section on women and clarified the various usages of who is a Pashtun and the different perspectives and gave numerous references. Plus, others have contributed with similar references and talking points. Tombseye 20:37, 7 January 2006 (UTC)
Ghorid dynasty was a mix of Turks and Pashtuns. Take care for now you seem to know alot.
Btw, this is a positive change: "Some Pashtun women in cities in Pakistan have abandoned the burqa and often either use the chador or do not cover their heads at all." Now who gets to decide what is positive and negative for the Pashtuns? Many Pashtuns including majority of the women would tell you that that is a "negative" change rather then positive. Negative and positive should be noted on the majority feelings of the Pashtuns, not the feelings of those who don't come from that culture, religion or area. What might be positive in the West would be considered negative in the East. Yet when it comes respecting peoples believes, academics are forgotten and personal vendettas are presented. Like I said Fun and Play. It should be also noted that not just the women are illiterate, majority of the men are too. Pashtuns that are better off are educated, therefore their women are educated, and those Pashtuns that are poor, are illiterate, in result to which their women are left as so. Pashtun women are not allowed to vote because of tribal and blood fueds, something outsiders wont understand. It has nothing to do with supressing women rights. Women in fact have more control over Pashtun men then Pashtun men over women. There are women that lead lakhkars (armies) from their homes to avenge murder, fueds, so and and so forth. Like I said most of this aritcle is fun and play, read here read some there and done.
Hmm, okay I'll reword that as you're correct that it's subjective as to what are positive developments for women. Although I will add that having a choice for women would be a positive development at the very least. That's one example though that I will concede. We can't include all the other potential claimants of Pashtun ancestry unless they constitute a Pashto-speaking group overseas that has remained distinct. Otherwise, this article will devolve into a mess. I suggest though, that if you'd like to write an article on Pathans or claimants of Pashtun ancestry, then by all means do so. Tombseye 23:14, 8 January 2006 (UTC)



Pakhtuns in Guyana, also in Fiji, but this aritcle is about Guyana: HISTORY OF MY PEOPLE The Afghan Muslims of Guyana

by Raymond Chickrie © Copyright February 2001 rchickrie@hotmail.com

Updated September 8th. 2001

Little is known about the Afghan Muslims of Guyana, in fact, some maybe amazed to learn that Afghans made their way to Guyana among the Indian Muslims. Many people of Afghan origin (Pathan) also migrated to Suriname. When Indian indentured labourers began arriving in Guyana in 1838, India was already conquered and assimilated by Persians, Central Asian Turks, Arabs, Afghans, Greeks, Hazaris, Baluchis, among other Muslim clans who settled in India's large cities. The dominant minority, the Muslims settled in large cities such as Ahmadabad, Allahabad, Delhi, Karachi, Lahore, Bihar, Ghazipur, Lucknow, and Hyderabad. These exotic people found great economic opportunities in India and they were encouraged to migrate to the Metropolis by the Mughal Emperors.

Naturally, the strong and fierce Afghans mostly from the Pathan clan settled in the northern plains of India. The modern districts of Bareilly, Muradabad and Badaun had strong Afghan Township where over 9,000 Afghans settled. Some Pathans migrated from Rohilkhand. Bareilly as a ruined city crowded with unemployed, restless Rohilla Pathans.

Many urban cities in Uttar Pradesh were experiencing economic stagnation and poverty. Naturally, this led to heavy migration overseas. Immigration records indicate that the majority of Muslims who migrated to Guyana and Suriname came from the urban centres of Uttar Pradesh: Agra, Ahllahbad, Bahraich Basti, Fyzabad, Gonda, Gorakpur, Ghazipur, Kanpur, Lucknow, Muradabad, Rae-Bareilly, Rampur, and Sultanpur. Small batches also came from Karachi in Sind, Lahore, Multan and Rawalpindi in the Punjab, Hyderabad, in the Deccan, Srinagar in Kashmir, and Peshawar and Mardan in the Northwest Frontier (Afghan areas). Immigration certificates reveals major details of Muslim migrants.

Their origins such as District and villages, colour, height, and caste are all indicated. Under caste Muslims are identified as Musulman, Mosulman, Musulman, Musalman, Sheik Musulman, Mahomedaan, Sheik, Jolaba, Pattian, (Pathan), and Musulman (Pathan). Religion and caste identified many Muslims. From looking at their district of origin one can tell of their ethnicity, whether they were Sindis, Biharis, Punjabi, Pathans or Kashmiri. The physical profile on the Immigration Certificate also helps in recognizing their ethnicity. There are enormous spelling mistakes on the Immigration Certificates. Musulman, the Urdu world for Muslim is spelled many different ways and sometimes Muslims were referred to as Mahomedaan. Peshawar is spelled Peshaur and Nowsherra is Nachera, among many others.

Afghan Pathan clan also was among the indentured immigrants. Immigration Certificates clearly indicate under the category of "caste" Pathans, "Musulman Pathan" Pattan or Pattian. The fact that there were Pathans settlements in northern India explains this migration. Immigration Certificates further substantiate this. Pathans migrated from the Peshawar, Nowsherra, and Mardan from the Northwest Frontier as well as Kashmir. Some Pathans also came from Dholpur, Rajasthan. From Uttar Pradesh they migrated from Agra, Rae-Bareilly, Lucknow, Rohtak, Janhora, Jounpore, Gonda, Shahjahanpur, Barabanki, Delhi, among other cities in this provience. Pathans also migrated from Multan, Rawalpindi and Lahore in the Punjab. Again the spelling of districts, towns and villages varies. With considerable knowledge, the writer was able to recognize these places. A few places still remain an enigma. (See Immigration Certificates: Bottom)

HISTORY AND CULTURE OF THE AFGHANS

Pathans were always respected by the Mughals and were heavily patronized by Mughal Emperors in order to pacify them. The Afghans also acted as the buffer zone in the Northwest frontier; they kept invaders out of Mughal India. And in the nineteen and twentieth century they kept the Russians at bay. Without the support of the Pathans the Mughal Empire would not have lasted for as long as it did.

The Pathan, or Puktun, are a race of warriors who live primarily in Afghanistan and Pakistan. They consist of about sixty tribes, each with its own territory. Although their origin is unclear, their legends say that they are the descendants of Afghana, grandson of King Saul. However, most scholars believe that they probably arose from ancient Aryans intermingling with subsequent invaders.

The people of Afghanistan form a mosaic of ethnic and linguistic groups. Pashto (Pashto) and Dari, a dialect of Persian (Farsi), are Indo-European languages; they are the official languages of the country. More than half of the population speaks Pashto, the language of the Pashtuns, while about half of the population speaks Dari, the language of the Tajiks, Hazaras, Chahar Aimaks, and Kizilbash peoples and other Indo-European languages, spoken by smaller groups, include Western Dardic (Nuristani or Kafiri), Baluchi, and a number of Indic and Pamiri languages spoken principally in isolated valleys in the northeast. Turkic languages, a subfamily of the Altaic languages, are spoken by the Uzbek and Turkmen peoples, the most recent settlers, who are related to peoples from the steppes of Central Asia. The Turkic languages are closely related; within Afghanistan they include Uzbek, Turkmen, and Kyrgyz, the last spoken by a small group in the extreme northeast.

The Afghans who came to Guyana were mostly Pathans and a few Hazaris. The Pathan comes from the wild west of Pakistan: the Northwest Frontier Province that borders Afghanistan. In his text, Warrior Race. Imran Khan writes, "physically the Pathan has more in common with the people of Central Asia than with those of the subcontinent. The fine, aquiline features, high check-bones and light skin reflect the Pathan's origins in Afghanistan and Turkey." (10).

Pathans from various areas such as South Waziristan, the Mahsuds and North Waziristan the Waziri differ in skin, hair and eye colour. Some are taller and fairer while some have green and blue eyes. "Many of the tribal elders dye their grey beards red with henna" (11). A practice that some elder Afghans kept in Guyana. Pathans are very competitive and determine, they show no fear. They are honest, dignified, and uncompromising in their promises. Money does not impress a Pathan. "It is the Pathan's sense of honour that makes him conduct himself with such dignity, and a fiercely independent spirit that makes even the poorest tribesman walk like a king" (12).

To understand the Afghans, one has to look carefully at their culture in context of their geographical landscape. Why are they so rebellious and difficult to conquer? Originating from Afghanistan, the Pathans are one of the greatest warrior races on earth, they have never been conquered. For centuries the Pathans have "existed by raiding, robbing and kidnapping" (15). But one has to understand the physical terrain of the Pathans. "In the mountainous terrain, hardly anything grows, and whatever is produced is insufficient to sustain the population of the area" (15). Sometimes it is difficult to sustain the family without raiding and kidnapping from the affluent lowlands to feed the family. "It is not the nature of such a proud race of people to resort to begging (15)." Consequently robbing and kidnapping became a means of survival.

The Pathans are the majority in Afghanistan. The British in 1893 created the Durand Line separating Afghanistan from India and "slicing right through the Pathan's territory" (16). The southern part of Afghanistan is predominantly Pathans. Due to tribal rivalries many Pathan tribes settled along the banks of the Indus, the Waziristan, and the Vale of Swat, Peshawar and between the Sutlej and Beas rivers. "There were Pathan settlements in Northern India in Hoshiarpur, Pathankot, near Lucknow, Rohailkand and many other areas" (17). This explains the presence of Afghans among the Indians who went to Guyana. Some Pathan tribes are the Yusufzai, Afridi, Niazis, Lodhis, Ghoris, Burkis, Waziri, Mahsud, Marwats and Khattaks.

A COMMON ANCESTRY

Pathans believe that they are all descended from a common ancestor, Qais. He is said to have met the Prophet Muhammad. The prophet gave Qais the name "Pthun, and Qais was to take Islam back to his home. One of Qais's sons was name Afghana, who had four sons. Every Pathan traces its descent from one of these four sons.

The first of these four Pathan branches is the Sarbani; this includes the largest Pathan tribe, the Yusufzai, which settled in Swat, as well as the Tarkalani, Mohmands and Muhammadzai. The second grouping is the Bitani. The Niazis, Ghilzais, Lodhis, Suris, Marwats, Lohanis, and Nuhranis belong to his group. The third branch is the Karlani, which includes some of the wildest tribes, such as the Mahsud, Waziri, Afridi, Orakzai, Dawar and Bangash.

CODE OF HONOUR

Pathan is a corrupted version for Pukhtun. This word means "backbone, hospitality, bravery and honour." The culture of the Pathan is based on the latter principles. "Which is enshrined in a code of honour known as Puktunwali, or the way of the Pathans"(33). According to Imran Khan, a Pathan is recognized by other Pathans not so much by racial characteristics as by his adherence to "Pukhtunwali." If he does not follow the code, he is not a Pathan. The wilder tribes adhere to the code more strictly.

Pushtunwali is followed religiously, and it includes the following practices: melmastia (hospitality and protection to every guest); nanawati (the right of a fugitive to seek refuge, and acceptance of his bona fide offer of peace); badal (the right of blood feuds or revenge); tureh (bravery); sabat (steadfastness); imamdari (righteousness); 'isteqamat (persistence); ghayrat (defense of property and honour); and mamus (defense of one's women).

Unlike Sindis, Punjabi or Gujratis, Pukhtunwali is closely linked to the spirit of Islamic justice and rejection of unfairness. It is not a coincidence that Pathans rose up against British injustice on the Sugar Plantations of Guyana. Khan writes, "The criterion by which a man is judged is not the amount of money he has but how honourable he and his family are." (33) A Pathan will go at length to maintain his honour. "Any slight to his honour has to be avenged-there is no question of turning the other check" (33). Revenge is taken only on male members of a family.

RELIGIOUS ZEAL

The majority of Pathans are Sunni Muslim. Islam came to them as a great liberating and unifying force. For this reason, their underlying faith and steadfast devotion to Islam is very strong. Pathans are staunch Muslim and will go at length to defend Islam. They practice Islam according to the Quran without deviation. No wonder why we see the Afghan in a prominent role in the history of Guyana. The building of the Queenstown Masjid was the brainchild of the Afghans.

AFGHANS AND THE QUEENSTOWN MASJID

An Afghan with a typical Afghan name, Gool (Gul) Mohammad Khan who was an indententured servant took, "the initiative" to build the Queenstown Jama Masjid. "The first Imaam of the Masjid was reported to have been Gool Mohammad Khan." Gool Mohammad Khan after serving his indenturedship returned to India. It is also reported that another Muslim bearing the name Jilani was the first Imaam. "The Jamaat compromised Muslims from India and Afghanistan; the latter apparently arrived in this country via India" (Centennial: 9).

Gool Mohammad Khan "persuaded" another Afghan, Goolam-uddin to "purchase the plot of land" for the building of a Masjid. Mr. Goolam-uddin lived on the property of the Masjid and was the caretaker of the property. This Afghan had a "dominant personality and kept a full beard coloured reddish brown with henna" (Centennial: 9). Like most Afghans, Goolam-uddin had a stern and "forceful nature", thus disputes rose among the Afghan and Indian Muslims. "Eventually around 1923-1924 the Indian members decided to leave the Masjid" (centennial: 9). However, the Afghan control of the Masjid lasted for only a few years because of their small number and remigration to India.

AFGHAN RESISTANCE

Mazar Khan's Story

Mazar Khan arrived in British Guiana in 1883 to work as an indentured labourer. He was sent to plantation Caledonian on the Essequibo Coast. His family was nostalgic for the past and in 1998 journeyed to Northern India to retrace this past. This expedition took them to a village of Somdutt in Meerut. This information was of course taken from his Immigration Certificate. After consultation at a mosque in Somdutt, they were taken to meet the oldest person in the village. With translation and the help of a few members of the mosque the "old man" was reached. With the greatest amazement, this old man, Hurma Khan who in 1998 was 110 years old is the son of Chand Khan who was the brother of Sujati Hassan Khan father of Mazar Khan.

In other words, Hurma Khan is the first-cousin of Mazar Khan.

It was then learnt that Mazahar Khan was a "freedom fighter" during the 1880's revolution against the British. Meerut holds a special place in Indian history as the place where the revolution started. In an attempt to retaliate, the British rounded up the "trouble makers" and sent them "kalla-paanie". The Khans have been known in history for their tenacity to resist tyranny and to fight for izzat, jaan or maal (honour, life and property) and wherever they went they uphold these values not only for themselves but also for all. While in the Guyanas, they advocated for Indians, Hindus, Pathans or Muslims.

The Rose Hall Uprising

The Rose Hall Sugar worker strike of 1913 saw Muslims resistant to indenturship. This is nothing new, the Pathans have resisted the British in India and some were sent to the Guyana and Suriname. Some Muslims who challenged the British bore the last name Khan, a typical Pathan (Afghan) name. Moula Bux, Jahangir Khan and Dildar Khan fit the profile of Pathan heritage. Three other Muslims were also involved Chotey (Young) Khan, Aladi, and Amirbaksh. According to Mangru in his text, Indenture and Abolition, "Moula Bux was nicknamed 'munshiji' (scribe or writer) was formerly an office worker in a jute factory in India" (86). Dildar Khan according to Mangru was recruited in Kanpur, India.

It would seem from the tenacity of these Khans who were involved in the Rose hall uprising that they fit the profile of the firebrand Pathans. Pathans never let tyranny to go unpunished. It is part of their "code of honour" to roots out injustice and defends the weak from exploitation. And this is exactly what the Pathans did in Guyana.

NOT ALL KHANS ARE PATHANS

The Pathans have played an important role in the history of their region. From their community came Muslim rulers, administrators, and soldiers. While many of them have moved out of the highlands in search of an easier life in the plains, their mountainous homeland continues to be their citadel of strength and freedom. Thus great number of Pathans migrated to India, but with the division of the subcontinent in 1947 most Pathans are now in areas control by Pakistan.

A well known Indian Muslim community is Pathan. The Pathans are Muslims who arrived from Afghanistan. They normally have their surname as Khan. Regardless of how far the Pathans travel "Puktunwali" is kept. The Pathans in India still have an image of being brave, honest and righteous. Many Indians who adopted Islam adopted the surname Khan and they claim that they are Pathans, which is not always true. , but a considerable amount of them live in northern India. Guyanese are very familiar with some Indian of Pathan heritage: Feroz Khan, Shahrukh Khan, Amjad Khan, Saif Ali Khan, Aamir Khan, and Salman Khan, among many others. Pathans claim many interesting stories of their origin.

Like some of the Khans of India, not all the Khans of Guyana are Pathans; many later converts to Islam adopted this noble title as their surname. The true Khans of the Pathan race are obvious because of their unique character and phenotype. In trying to research this subject, a few Guyanese Muslims have discussed with me their Pathan heritage. Their recollections are vague but not farfetched. However, there are Pathans not bearing the last name Khan who made it to the shores of Guyana and Suriname. One family traced their great grandfather to the Pakistan/Afghan border. In fact, this family had artifacts of this family member, by using his Pathan shalwar Kameez; thus they were able to trace the village from where he migrated. Many others with Pathan features spoke of their Pathan heritage but had limited facts to enrich their history. This has frustrated many of them who yearn to hold on to this heritage.

Naturally South Asian Muslims, the ancestors of the majority of Guyanese Muslims, are ethnically diverse. The coming of the Persians, Turks, Afghans, Arabs, Greeks, and Mongols to India added to the rich and exotic bloodline of South Asian Muslims, especially those of the north bordering Iran, Afghanistan and Kashmir. This interbreeding with the locals is evident in phenotype of the local Muslim population. Thus, Guyanese Muslims, decedent of Indo-Pakistanis Muslims come from a diverse racial background, which is evident in their phenotype

In physical appearance the Pathan has more in common with the people of Central Asia and the Caucasus region than with those of the subcontinent. They have fine aquiline features, high check-bones and light skin. This contrast greatly with Guyanese Muslims of Dravidian stock. The majority of Guyanese are of North Indian stock, while a small numbers are of Dravidian, southern stock. Much interbreeding is a common practice in Guyana. But a small number of Guyanese Muslims with percentage of Pathan blood is evident in their phenotype because of their length, light skin, alequine noise, amber to green eyes.

Many races came to Hindustan and settled; the invaders quickly became Indians and assimilated. Most Guyanese do not know that most Indian communities have a mixed ancestry. Indian roots derive from a mixed ancestry that includes the Proto-australoid, Paleo-mediterranean, Caucasian, Negroid, Mongoloid. The racial components that have gone into making the Indian peoples are the Aryan, Afghan, Greek, Hun, Arab, Turk, African, Mongol, and European. These have got so intertwined that none of them can be found in their pure form in India today.

HOW CAN YOU TRACE THIS HERITAGE FOOD/CLOTHING/LANGUAGE

Getting access to immigration records in the archives of Guyana is difficult if not impossible. Explanation is that the records are very fragile, yet no one is willing to invest the money to microfilm these important documents and have them available on line. With the help of the Dutch this was achieved in Suriname. Thus, the writer was able to access the Immigrations Certificates of indentured migrants to Suriname. Since the immigration patterns from British India to Guyana and Suriname was the same, I was able to substantiate my thesis of Pathans migration to the region. Hopefully, I will have access to the records in Guyana soon. But all of us can be rest assured that Afghans Muslims came to the shores of Guyana and Suriname and contributed greatly.

If one has access to his/her ancestor's immigration records it won't be difficult to ascertain if they were Pathans. The last name Khan is a major clue, but not always so, for many have also adopted this title. Besides vital statistics, the Immigration Certificate indicates district of origin as well as the Police station and the place where the immigrant was dropped off before heading to the port of Calcutta. For example:

Sex: M Age: 26 Colour: Brown Height: 1.7? (A number is missing) Marks: Nationality: British Indian District: Pichaur (this is Peshawar, NWFP, now in Pakistan) Police Post Mardain (Mardan, NWFP) Drop off at: Balagli Caste: Mosalman (Muslim) Children : N (none)

Phenotype can also help in distinguishing, but not always the case. The fact that Muslims under the category of caste are identified as "Mosalman", "Musalman" or Mohammedan, etch also makes it harder. However many of them under the category of caste identified themselves as Pathans. This naturally leaves no doubt of their ethnicity. Another important clue that will help in identifying them as Pathans is the district in which they are from, but this in my opinion will work on if they are from, Peshawar, Mardan or Nowsherra which are districts in the North West Frontier Province (also know as the Afghan areas).

Pathans are meat lovers. Many were meat handlers in Guyana and some owned businesses in Georgetown. There was always, a mince mill in the home of the Pathans to grind meat for kofta kebab. They substituted the tandoor over for the local fireside in Guyana to cook their kebabs. The famous Firni pudding for desert was served on all auspicious occasions. Some Muslims call it Sirni and cooked it differently from the Pathans. The diet of the Pathan Afghan Guyanese was quite different from the Indian Muslims but eventually the authentic cuisine of the Afghans died as the sprinkle of Afghans interbred with non Afghan Muslims. Never could I forget my Grand Father's sister Haniffa (Khala) who always grounded meat to cook. Her looks, habits and diet in her home made her stand out amongst her Muslim brethren. During her lifetime she hardly set foot on the grounds of the plantation that her husband Ishaq Hussein managed for Amin and Ahmad Sankar.

The clothing of the Afghan Guyanese Muslims was quite different than that of the Muslim Indian. While the Muslim Indian men wore the Indian Shirt and Pajama, the Afghan wore the baggy Shalwar (pants) and Kameez (shirt). The Afghan prefers lose baggy wear; both males and females wore baggy modest clothing. Indian Muslims wore brighter colour clothing; while Afghan Muslims wore subtle colours.

The fact that scholars have not explored the history of Guyanese Muslims, not much is known about this subject much less the Afghans Muslims. However, my work on the subject I hope will stir interest, which I have already seen. While we know that Afghan Pathans speak Pashto, there is no evidence of Pashto or Persian written literature in neither Guyana nor Suriname. But there can be no doubt that Pastho was spoken by some of these Pathans especially those who migrated directly from the NWFP. And who knows, such literature may still exist today among families.

A SAMPLE OF SOME PATHANS WHO MADE THE JOURNEY


Nasiban, Mohamed Nasir Relaties:* van ; van ; van


04-GESLACHT V 05-LEEFTIJD 20 16-HUIDSKLEUR 15-LENGTE 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Barabanki 22-POLITIEPOST Bahraich 23-DORP Bashirganj 19-BEROEP 18-KASTE Pattian 39-KINDGEGEVENS J 25-SCHIPNAAM Engels SS. Indus III 07-MONSTERNUMMER 693 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 10/27/1908 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 12/5/1908 36-PLANTER P.M.Nahar Beheerder van 37-PLANTAGE Plantage Katwijk 01-CODENR Kk/1533 28-BEGIN_CON 12/5/1908 29-EIND_CON 12/5/1913 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET MEMO-INFORMATIE

Abdul Rahman, Malahay Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 21 16-HUIDSKLEUR 15-LENGTE 1.58 17-HERKENNINGSTEKEN moedervlekken rechterschouder 20-NATIONALITEIT Brits Indie 21-DISTRICT Barabanki 22-POLITIEPOST Bhilsar 23-DORP Khetasewai 19-BEROEP 18-KASTE Musulman (Pathan) 39-KINDGEGEVENS N

25-SCHIPNAAM Engels SS. Indus IV 07-MONSTERNUMMER 668 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 4/25/1914 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/4/1914

36-PLANTER L.M. Pos, beheerder van plantage Nieuw Meerzorg 37-PLANTAGE Plantage Nieuw Meerzorg 01-CODENR Qq/925 28-BEGIN_CON 6/4/1914 29-EIND_CON 6/4/1919 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE

Abdulla, Intiazkh Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 18 16-HUIDSKLEUR 15-LENGTE 1.53 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Gonda 22-POLITIEPOST Utraula 23-DORP Bareya 19-BEROEP 18-KASTE Pathan 39-KINDGEGEVENS N


25-SCHIPNAAM Engels schip "Sutlej" 07-MONSTERNUMMER 142 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 1/15/1909 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 2/22/1909

36-PLANTER A.J.E. van der Feen, beheerder 37-PLANTAGE pl.Meerzorg 01-CODENR Ll/4 28-BEGIN_CON 2/22/1909 29-EIND_CON 2/22/1914 30-HERBEGIN 2/28/1916 31-HEREIND 2/28/1921 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET


MEMO-INFORMATIE

Mahomed Raja Khan, Wozir Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 20 16-HUIDSKLEUR bruin 15-LENGTE 1.644 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Shasahanpur 22-POLITIEPOST Mirzapore 23-DORP Ban 19-BEROEP 18-KASTE Pathan 39-KINDGEGEVENS N

25-SCHIPNAAM Engels schip "Erne II" & Peshwa 07-MONSTERNUMMER 131 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 1/25/1894 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 4/14/1894

36-PLANTER Agenten der Nederl. Handel Maatschappij 37-PLANTAGE Pl.Marienburg en Zoelen(Ben. Commewijne) 01-CODENR W/251 28-BEGIN_CON 4/14/1894 29-EIND_CON 4/14/1899 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE

Jamin Shaw, Modut Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 25 16-HUIDSKLEUR lichtbruin 15-LENGTE 1.756 17-HERKENNINGSTEKEN geen 20-NATIONALITEIT Brits Indie 21-DISTRICT Peshawar 22-POLITIEPOST Moteekundan 23-DORP Shawajgunah 19-BEROEP veld of fabriekarbeid 18-KASTE Mahomedaan 39-KINDGEGEVENS N

25-SCHIPNAAM Engels schip "Clive" 07-MONSTERNUMMER 44 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 7/4/1877 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 8/29/1877

36-PLANTER W.G.H.Barnet Lyon prive 299 37-PLANTAGE Pl.Jagtlust(Ben Sur) 01-CODENR F/156 28-BEGIN_CON 8/30/1877 29-EIND_CON 8/30/1882 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS vertr 38-VERZET


MEMO-INFORMATIE Vertrokken naar Calcutta per Ss Kilda op 30 oct 1879. Vw.c. zie c.dd 1877 te Calcutta gesl.

at contractnumber X/157.

Lalkhan, Hasankhan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 22 16-HUIDSKLEUR licht pokdalig 15-LENGTE 1.6 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Gonda 22-POLITIEPOST Srinagar 23-DORP Dammankhan Kapurwa 19-BEROEP 18-KASTE Pathan 39-KINDGEGEVENS N

25-SCHIPNAAM Ganges 07-MONSTERNUMMER 115 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 6/5/1908 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 7/18/1908

36-PLANTER Pieter Alexander May, gemachtigde van F.R.Folmer, beheerder 37-PLANTAGE Plantage Jagtlust 01-CODENR Kk/971 28-BEGIN_CON 7/18/1908 29-EIND_CON 7/18/1913 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38- VERZET

MEMO-INFORMATIE

Mahammud, Maola Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 20 16-HUIDSKLEUR 15-LENGTE 1.68 17-HERKENNINGSTEKEN 2 moedervlekjes op rechterschouder 20-NATIONALITEIT Brits Indie 21-DISTRICT Jounpore 22-POLITIEPOST Machlisahar 23-DORP Mirpur 19-BEROEP 18-KASTE Pathan 39-KINDGEGEVENS N

25-SCHIPNAAM Engels SS. Indus IV 07-MONSTERNUMMER 180 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 4/25/1914 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/4/1914


36-PLANTER J.Lawtan, beheerder van plantage de Vrede. 37-PLANTAGE Pl. De Vrede 01-CODENR Qq/1502 28-BEGIN_CON 6/4/1914 29-EIND_CON 6/4/1919 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

Bij vonnis v/h H.v.J. dd. 11.9.1929 No.41 veroordeeld tot 9 maanden gev.straf met openb.tewerkstelling wegens heling.


MEMO-INFORMATIE

Gulamjan, Saith Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 19 16-HUIDSKLEUR 15-LENGTE 1.63 17-HERKENNINGSTEKEN pokdalig; moedervl. R borst 20-NATIONALITEIT Brits Indie 21-DISTRICT Peshaur 22-POLITIEPOST Nachera 23-DORP Nachera 19-BEROEP 18-KASTE Mosulman 39-KINDGEGEVENS N

25-SCHIPNAAM Engels schip Sutlej III 07-MONSTERNUMMER 62 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 11/27/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 1/7/1914


36-PLANTER T.Folmer Beheerder 37-PLANTAGE Pl. Jagtlust 01-CODENR Qq/98 28-BEGIN_CON 1/7/1914 29-EIND_CON 1/7/1919 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE

C.V.O. afgegeven 23-1-1919 no 43. Premie ontvangen uit Immigr.fonds, zie akte D.C. van Ben.Com. d.d. 5/4/1919. Bij besch. van 17-1-1921 no 71 in huur afgestaan perceel no...

Jandaz, Mirali Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 22 16-HUIDSKLEUR 15-LENGTE 1.67 17-HERKENNINGSTEKEN litt.rechter scheenbeen,grijze ogen 20-NATIONALITEIT Brits Indie 21-DISTRICT Peshaur 22-POLITIEPOST Peshaur 23-DORP Peshaur 19-BEROEP 18-KASTE Musulman 39-KINDGEGEVENS N

25-SCHIPNAAM Engels schip Sutlej III 07-MONSTERNUMMER 614 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 11/27/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 1/7/1914

36-PLANTER T.Folmer Beheerder 37-PLANTAGE Pl. Jagtlust/ Rust en Werk 01-CODENR Qq/102 28-BEGIN_CON 1/7/1914 29-EIND_CON 1/7/1919 30-HERBEGIN 2/10/1919 31-HEREIND 2/10/1924 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET


MEMO-INFORMATIE

Iftekarali Khan, Ismail Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 22 16-HUIDSKLEUR bruin 15-LENGTE 1.63 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Janhora 22-POLITIEPOST Kotwali 23-DORP Kotwali 19-BEROEP 18-KASTE Pattan 39-KINDGEGEVENS J

25-SCHIPNAAM SS. Mutlah 07-MONSTERNUMMER 272 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 5/12/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/23/1913

36-PLANTER H.M.D.Robertson(gemachtigde v/d erven R.Kirke, beheerder van 37-PLANTAGE Pl. Hazard 01-CODENR Pp/110 28-BEGIN_CON 6/23/1913 29-EIND_CON 6/23/1918 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE

Din Mohamed, Nagiros Khan Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 17 16-HUIDSKLEUR bijna zwart 15-LENGTE 1.65 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Lucknow 22-POLITIEPOST Mirjaganj 23-DORP Kewalhan 19-BEROEP 18-KASTE Pattan 39-KINDGEGEVENS N

25-SCHIPNAAM SS. Mutlah 07-MONSTERNUMMER 44 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 5/12/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/23/1913

36-PLANTER A. Schields Beheerder 37-PLANTAGE Pl. Alliance 01-CODENR Pp/257 28-BEGIN_CON 6/23/1913 29-EIND_CON 6/23/1918 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE Bij vonnis voor het Hof van Justitie dd. 27 Nov. 1915 ter zake van diefstal veroordeeld tot gevangenisstraf van 3 jaren. Afgekeurd bij besch. A.G. dd. 24 December 1915 No. 1164/V. C.v.O. dd. 29-11-18 No. 631. Vertrokken naar Calcutta op 5 maart 1920 per Ss Madioen.

Kalo Bibi, Chandkhan Relaties:* van ; van ; van

04-GESLACHT V 05-LEEFTIJD 30 16-HUIDSKLEUR bruin 15-LENGTE 1.44 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Dholpur 22-POLITIEPOST Dholpur 23-DORP Dholpur 19-BEROEP 18-KASTE Pattan 39-KINDGEGEVENS N

25-SCHIPNAAM SS. Mutlah 07-MONSTERNUMMER 216 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 5/12/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/23/1913

36-PLANTER M.Welle (Agent Sur.Cult.Mij. Dordrecht & Peperpot) 37-PLANTAGE Pl. Peperpot 01-CODENR Pp/513 28-BEGIN_CON 6/23/1913 29-EIND_CON 6/23/1918 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE C.v.O. 10-10-'16. Afgekeurd wegens lich. ongeschiktheid. Zie brief D.C. Ben. Comm. dd. 11/10/16 No. 1853. Gehuwd met Abdool 536/W op 29 jan. 1919 te Paramaribo (Ag. 19 No. 236/O). Premie ontvangen uit Imfds. Zie akte A.G. van 6-1-20. Besch. d.d 31-12-1920. Heeft toestemming van Abdool om naar Calcutta te vertrekken.

Zizan, Mazid Relaties:* van ; van ; van

04-GESLACHT V 05-LEEFTIJD 24 16-HUIDSKLEUR bruin 15-LENGTE 1.45 17-HERKENNINGSTEKEN 20-NATIONALITEIT Brits Indie 21-DISTRICT Barelli 22-POLITIEPOST Bar 23-DORP Bar 19-BEROEP 18-KASTE Pattan 39-KINDGEGEVENS N

25-SCHIPNAAM SS. Mutlah 07-MONSTERNUMMER 409 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 5/12/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/23/1913

36-PLANTER H.M.D.Robertson(gemachtigde v/d erven R.Kirke, beheerder van 37-PLANTAGE Pl. Hazard 01-CODENR Pp/130 28-BEGIN_CON 6/23/1913 29-EIND_CON 6/23/1918 30-HERBEGIN 31-HEREIND 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE Kind: Jhuman, j, geb. 23 oct. 1914 op pl. Hazard (Ag. 1914 No. 2149/O). Jhuman overleden 5 nov. 1914 op pl. Hazard (Ag. 1914 No. 2328/O). Vertrokken naar Calcutta op 5 maart 1920 per Ss Madioen.

Abdul Malik, Gulam Rasul Relaties:* van ; van ; van

04-GESLACHT M 05-LEEFTIJD 26 16-HUIDSKLEUR bruin 15-LENGTE 1.7 17-HERKENNINGSTEKEN litt.hoofd 20-NATIONALITEIT Brits Indie 21-DISTRICT Pichaur 22-POLITIEPOST Mardain 23-DORP Balagli 19-BEROEP 18-KASTE Mosalman 39-KINDGEGEVENS N

25-SCHIPNAAM Mutlah 07-MONSTERNUMMER 359 34-WERVINGSINSTANTIE het koloniaal gouvernement 24-AFREISPLAATS Calcutta 26-AFREISDATUM 5/12/1913 35-AANKOMSTPLAATS Paramaribo 27-AANKOMSTDATUM 6/23/1913

36-PLANTER M.Welle, Ged. der Sur.Cult. MJ Dorderecht en Perperpot 37-PLANTAGE PL. Peperpot 01-CODENR Pp/585 28-BEGIN_CON 6/23/1913 29-EIND_CON 6/23/1918 30-HERBEGIN 7/5/1918 31-HEREIND 1/5/1921 32-REBEGIN 33-REEIND 08-KLSTATUS 38-VERZET

MEMO-INFORMATIE Gerecontr. voor 21„2 jaar. Overleden 31 Dec. 1918 op Peperpot

(Ag'19 No

CAN YOU ANSWER THIS QUESTION:

Why did many Muslim/Pathans left British India in 1916?

EXPLANATION OF DATA

01 Contractnumber The contract numbers are the official identification numbers of the immigrants

02 Name

03 Given name

04 Gender

05 Age

06 Immigration register This shows the number part referring to the year concerned and the numbers of the immigrants in the number concerned, for example: Aa/243 occurs in the Register referred to as Aa 1 - 616. This Register contains the records of the first 616 immigrants whose contract number is preceded by the letters Aa.

07 Sign-up number This was the number allocated to the immigrant in the muster-roll of the ship. This number consisted of an identification number allocated by the emigration officer in Calcutta. The sign-up number differed from the contract number, since the sequence of registration on arrival in Surinam/Guyana differed from the sequence of registration at the time of departure from India. The sign-up number is important for those who wish to search for data in the Indian archives. For this purpose one needs the sign-up number and the name of the ship (plus the year of sailing).

08 Did / did not stay, deceased These data were copied from the folders, which mentioned for each immigrant whether they had died or left. If there is no mention next to the name of the immigrant, this means that the immigrant was still alive at the time the folder was filled out.

09 -14 Family connection In the event that a contract worker was related to another contract worker, the nature of the relationship was recorded, as well as the contract number of the relative. The family connections that were recorded were: father, mother, son, daughter, brother, sister, cousin (m/f), and uncle.

15 Physical height The physical height was often indicated in millimetres.

16 Skin colour

17 Distinguishing features Scars or any other physical identification marks.

18 Religion or caste Initially, the section for Religion was filled out stating Hindu or Mohammedan/Muhammadan/Mussulman/Muslim/Moslem. Later on, one started to mention the caste in case of Hindus, instead of religion. In some cases the term shaik was filled in for Muslims, which is incorrect.

19 Profession Until 1882, the section for Profession was filled out stating either field or factory worker. Since then this section was left blank, probably because of the fact that all immigrants from British India were recruited for work in the fields or factories.

20 Country of birth Apart from immigrants born in British India, there were also immigrants who were born in Jamaica, Natal or Fiji.

21-23 District, Police Station, Village Last place of residence of the immigrant. For each immigrant there are three indications: the district (zilla), police station (thana), and village (gaun). In contracts dated before April 1, 1886, the term pergunnah (= pargana, part of a district) was recorded instead of thana (please refer to De Klerk, 1953, p. 86).

24 Place of departure This was Calcutta

Note to Readers:

This is the start of this sketchy research but with the massive media via the Internet it is my hope that Guyanese with Afghan links will share their history with me so that we can begin recording this fascinating history of our ancestors and share it with the future generations. Finding concrete proof of the Afghan connection to Guyana and Suriname was a major break through in my research. The great work of the Surinamese people and the Dutch Government has enabled me to make this breakthrough. Mr. S. Hussein a young man of Guyanese background, who himself have Pathan roots has helped me enormously in this endeavour.

You can contact me at: Raymond Chickrie © Copyright February 2001 rchickrie@hotmail.com

Pashtun

Why are we so interested to trace Pashtuns in other races like a branch of Persian people or Turks, Arabs, Tajicks etc etc, infact Pashtun is as older race itself as any other races around and cetainly their language also which might be slightly in a different form! There were so many people or ethnic groups, who get mingled in Pashtuns and assimilated in them like great Ghoris, Ghaljis, Swatis and Karlani Pashtuns, who was an adopted son of Qais Abdul Rasheed in folklores, and many other tribes(according to different authors),how rediulous it seems that when some says, these are Turkic blood pashtun or arabic blood pashtun, tajick etc, if some accepted the culture, tradition and language for hundreds of years then certainly he would by considered Pashtun. Herodotus mentions them as Pactyan, Righved mentions them Pakhat and Persian Osta as Bagad, Pashtuns have already been mentioned by these books or historians of ancient times some thousand of years back, it means they shall have gathered as a nation atleast thousand years before, that's why these historians mentions them as with their own real name, because creation of a nation is not an overnight game and obviously language culture and tradition are keys in creation of any nation. There is no need for Pashtun to trace their ancestors in any other nation but other ethinic groups should find their ancestors in Pashtuns due to their remarkable ancient history. Haider 10:22, 17 January 2006 (UTC)