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Hazaras Among other nationalities residing in Afghanistan, whose origin and history still pose many questions, one can name the Hazaras. The Hazara nationality, numbering around 2 million people, inhabit mainly areas in the central Afghanistan and its adjacent areas. These people are considered to be one of the oldest and most ancient settlers of this area, where they emerged and have been living since times immemorial. However, a number of tales and legends on the past and origin of these people are in vogue. Unfortunately, still no comprehensive, all-out researches, which would have been able to give authentic information on the existing questions, have been carried out. Discussions on issues pertaining to ethnography, history, settlement, languages and beliefs of Hazaras, as well as the emergence and meaning of the very term "Hazara" are in the centre of attention of Orientalists all over the world. Unfortunately, the views and opinions expressed on each of these issues are not based on all-embracing anthropological data, and thus cannot be considered authentic. Nature and Geography of Hazarajat Hazaras mostly live in vast mountainous area, commonly known as "Hazarajat", that includes southern and northern parts of the Hindukush Mountains and the ranges of Mount Baba, on the Central Plateau. Being located in the heart of the country, Hazarajat is linked with other parts of Afghanistan through numerous passes, such as the Hajigak Pass (located at an altitude of 3.300 metres above the sea level), Honai Pass (3,100 metres above the sea level), Shibar Pass (3,015 metres) as well as a number of others. The worn-out stones of these passes have witnessed numerous conquerors and trade caravans passing through these steep cliffs; many a traveller has found his grave here while traversing Hazarajat on the way to China and India. Though the nature here is quite severe, one cannot help admiring the grandeur of the snow-capped mountainous peaks. Since Hazarajat is a mountainous area with plenty of snow, many rivers and streams originate here, the main one being the Hermand River, which is over 800 km long. Another attraction of Hazarajat, which can be called one of the wonders of nature, are five glacial lakes of Band-i-Amir (Amir's Dam) located at an altitude of 3.000 metres above the sea level. 75 km away from Bamian. The depth of some parts of Band-i-Amir is estimated to be 64 metres. The water from these lakes flows to the north. As to climate of Hazarajat, springs and summers here, though charming, are very short, and falls and winters are quite long. Moreover, intense cold that lasts for six months aggravates the economic situation of the area. But the people here do not surrender to the hardships of nature and do not let the wheel of life stop its onward move. Economic Development As a result of the careless policies of the past regimes, not even a single industrial establishment was set up in this area in spite of the scientific data that all conditions such as natural resources, water and manpower were available for creating a flourishing modern economy there. Though natural conditions and lack of sufficient land for agriculture in mountainous regions can be stated as geographical reasons for the economic backwardness, it should not be forgotten that these difficult geographical conditions had also nurtured the landholders, cattle-breeders and artisans who had qualities of hard work and high skill. Let us remind that the hard-working people of Hazaras are the masters of cultivation in high mountains. For decades, the economic backwardness of Hazara provinces was combined with cultural backwardness. In Hazarajat today, there are practically no big city centres, centres for agricultural services, schools and medical institutions. The low level of material production and the lack of a specific script have prevented the growth of the traditional culture of the toiling Hazara people. Religion Before the advent of Islam, in some parts of Hazara-populated territory Buddhism was common, while in other regions Zoroastrianism was professed. Even now, as eternal monuments to those great civilizations, two colossal figures of Buddha can be seen in Bamyan, while in some parts of Hazarajat ancient conical towers still testify to the fact that Zoroastrianism once flourished here. Moreover, some traditions stemming from those times can be traced in the beliefs of the Shiite Moslems. Due to the fact that Hazarajat was relatively isolated from the rest of the country, and was temporarily part of one or another kingdom or empire, Islam was completely accepted here only after it had joined the modern Afghan state. After the advent of Islam, most Ha-zaras became the followers of the Shiite sect of this religion, though there are some who follow the Sunni-te sect as well. The Shiites, in their turn, are divided into the followers of the Ja'fari Faq anci the Ismailia sects. For many decades these religious differences were used for stirring up national differences and keeping up the isolation of the Hazaras from the national mainstream. During the last few years steps have been taken to remove differences stemming from religious background, and the trusts of Hazaras became legal. Customs and Traditions Like everywhere else in Afghanistan, the Hazaras are fond of various celebrations which are mostly observed collectively. Such national holidays as Nowrooz (New Year's Day, which, according to Moslem Calendar, is observed on the 21st of March, which heralds the beginning of the spring sowing campaign for peasants), Ids (religious holidays connected with the end of the Moslem fasting month of Ramadan and celebrations of performing annual Haj pilgrimage usually accomplished with slaughtering a sacrificial animal), observing Moharram (martyrdom of Hazrat Hussain, a Moslem saint, kept especially sacred by Shiites) are widely celebrated by Hazaras, as well as others like weddings, funerals, alms-giving, etc. However, we think that the description of a typical Hazara custom will be of some interest to our readers. This is Dig Shariki, which means the collective participation in social occasions, as well as sharing feelings both pleasant and sorrowful. This particular custom sterns from the feeling that has developed with the passage of time that, only being cohesive, they (Hazaras) would be able to preserve their national identity, would be able to survive through every hardship and misfortune. Dig Shariki is observed in specific areas and by groups close to each other from the view point of working site and kinship. The importance and solemnity of Dig Shariki is particularly felt on sorrowful occasions like death of one of the members of a family. For instance, in case a person dies in a Hazara community, all its members, like the members of a single family, observe the funeral and mourning ceremonies and are duty-bound to prepare bread and meals served at these ceremonies for three days. A Look at Hazara History The Hazaras appeared in this land in the distant past. That was a time of mass migration, a time when great states could rise and fall easily. Alien armies repeatedly overran our country and the valorous Hazara fore-fathers used to defend their independence and resist the occupationists in those difficult days. Neither Ghenghis-khan, nor Tamerlane, nor Babur, nor Nadir Afshar, founders of great eastern empires, could make the peace-loving Gharjistan (under this name present-day Hazarajat was known) submit to their will. We can find in no historical book or legend of the people any mentioning of the reign of alien rulers in the land of Hazaras. Foundation of the independent state of Afghanistan opened up a new page in the history of Hazara people. Close commercial, religious, linguistic and cultural relations used to unite the inhabitants of Gharjistan with their neighbouring people and provide the objective conditions for the inclusion of Hazaras in a united and independent Afghanistan. The foundation of a united state should have ended the selfishness of feudals and landlords, who always fought each other and robbed the toiling people. The best sons of Hazara people realized this very well and supported the efforts of Ahmad Shah Durrani in the formation and consolidation of a united state in the land of Afghans. The name of Darwish Ali Khan Hazara, who made a significant contribution to the process of formation of the Afghan state, is worth-mentioning here. Ahmad Shah Baba valued highly the services of Darwish Ali Khan and entrusted him with the administration of the large province of Herat. The wise Hazara worked in this post till the very last day of his life (17721. The valorous Hazara armymen played a great role in the defence of the borders of the country. One should recall the gallantry of the heroic Hazaras who, under the banner of Shah Mahmood Hotaki, fought against the occupationists. One should also remember the heroic Hazara tribes who won honour in the battlefield of Maiwand. In the decisive moments of this great battle Shir Mohammad Khan Hazara, the commander of 4,000 lighters of the same nationality valorously attacked the British forces and created havoc amid their ranks. In the battle of Maiwand many Hazara heroes sacrificed their lives. The memory of the patriots and their comrades-in-arms is still fresh in the grateful hearts of the people of Afghanistan. Hazara fathers and forefathers in the Third Anglo-Afghan War (1919) fought side by side with Pashtuns and Tajiks and heroically struggled for regaining the independence of their beloved country, and laid the foundation of national economy and culture. All the Afghan patriots remember with pride and honour their great participation and glorious victories. But the history of Hazara people also contains pages of injustice and cruelty that should not be glossed over without pain. During the 10 years' war Amir Abdurrahman (1888—1897) waged against the Hazara people, many villages and farmlands were destroyed and thousands of Hazara toilers killed. This war brought great misery to Hazaras. Almost all Hazara-inhabited regions launched a stubborn resistance against the Amir's troops. Mir Mohammad, Azim Beg Sepahi, Mohammad Amir Beg Ilkhani, Gulis-tan Khan and other Hazara tribal chiefs heroically defended their people. But the forces were not equal to those of the Amir. All those who tried to defend their freedom were put to death, and the prisoners-of-war were for years living the humiliating life of slaves. The Hazarajat mountains were put to the sword, the clear waters of the rivers turning red with blood: no more did the birds sing and for long sorrow loomed over the land of Hazaras. Amir Amanullah Khan, the reformer king and great friend of Hazara people, alleviated the pains of these people to some extent. But after a decade of his enlightened reign, the situation took a turn for the worse for Hazaras. Poverty, illiteracy, unemployment, social and national inequality became their lot. Reactionary Afghan rulers carried on their genocidal policies and mercilessly annihilated the Hazaras. Their youths were recruited to the army and sent to the regions that were harmful for health. But political deprivation was even more intolerable. Under the government of Mohammad Hashim, the royal officials, looting poor peasants, craftsmen and traders, in fact, went out of control. In the entire state apparatus and in localities the number of employees of Hazara nationality never exceeded 20 per cent. Merciless terror was unleashed against the leading Hazaras. A large number of Hazara tribal chiefs and valiant fighters, such as Nahib Salar Saved Ahmad, Shah Noor, Ghiilam Nabi Khan, Chapashakh, Abrahim Gowsawar, Alama Saved Esmail Balkhi, Saved Esmail Lolanji, Fateh Mohammad Firqamisher, Barat Ali Taj and others, were imprisoned. Among the fighters who participated in the movement against reactionary monarchy, the famous Hazara historian Faiz Mohammad Katib, author of numerous books on the history and culture of Hazarajat, is worth mentioning. The state of affairs was like this till the April Revolution came... After the Revolution Among the most important questions of every progressive revolution in a multinational country like Afghanistan are national issues. The proclamation of equality of rights of all nationalities thus became of paramount importance for the country. But its practical implementation was riddled with numerous problems, though a lot were done. However, among the achievements of the national policy of the PDPA regarding the Hazara nationality, one can name the creation of the Central Council of Hazara Nationality, which dealt with the most acute problems of Hazaras. The convocation of the Hazara National Jirgah in 1987-1988 is also worth mentioning among the achievements of the national policy of the revolutionary power. Participated in by Sultan Ali Keshtmand, Prime Minister (S. A. Keshtmand being a Hazara himself), the Hazara National Jirgah, represented by 900 delegates coming from 17 provinces, became a landmark in Hazara history. For the first time the Hazaras were addressed by state leaders, and their problems were dealt with at the highest level; for the first time they had an opportunity to express their needs, problems and demands to the leaders themselves in a frank and friendly atmosphere. Lost Prospects for the Future… But Not for Ever The generous economic assistance given by the Revolutionary State to Hazaras would soon totally transform this ancient region. The growth of industry, exploration of mines in Hazara regions, were possible and necessary. The State planned to build big industrial projects in Hazarajat, as well as many schools and medical institutions. The culture of the region and its people also were to be further developed and thoroughly publicized through newspapers, books, magazines, Radio and TV programmes. Proper development should include the religious affairs of Hazaras as well. The State planned to establish higher educational centres for both the Ismailia and the Asna Ashari sects of the Shiites, as well as expand Hazara representation in the Ministry of Islamic Affairs and Religious Trusts and the High Council of Ulema and Clergy of Afghanistan. This would enable Hazaras to contribute to the development of religious science and culture. However, for implementing all these only plans and mere words were not enough. More than anything else, the people of Afghanistan, including the Hazara people, needed peace, which became their greatest aspiration… The policy of national reconciliation in the country finally declared by the PDPA and which was to bring the long-awaited and lasting peace to the land of Afghans failed due to the perfidious foreign policy of the new counter-revolutionary Soviet leadership. The inner counter-revolution succeeded in carring the day. The tragedy of the triumph of Islamic obscurantism and the war of nationalisms cost dearly to the Afghan people. The establishment of peace remains the concern of Afghans today too. By H. Nail