Group Members & Group Leader

 Rimsha Qamar
 Ambreen Mukammil
 Kainat Qamar
 Fatima Naz
 Hina Umar
 Sadiqa Noor
 Momina khalid
 Ansa Begum
 Faiqa Nawaz
Program: BS English
Semester: 5th
Section : A
Subject: Introduction to Sociolinguistics
Submitted to: Madam Laila
Submitted by: Group#3
Topic Name: Gender Inequality in Pushtoon Society
Gender Inequality in
Pushto Language
Introduction
Gender inequality is the social phenomenon in which men and women are not
treated equally. The sixth Population and Housing Census held in 2017 reveals
Pakistan's population has increased by 57 per cent, from 132.3 million in 1998 to
207.7 million. The Census also shows that men have outnumbered women, where
men are 51 per cent of the total population and women are 49 per cent.
There were 13% out of school children in Khyber Pakhtunkhwa in 2015 and
among them 4% were boys and 8% were girls. By looking at the below findings of
year wise comparison it is evident that there is an increasing gender gap. Like
other indicators, this also shows the girls are more out of school than the boys.
Literature Review

 When we look at the linguistic literature, two different types of studies have been
made .The first study tries to look at the societies where there are very clear differences in
the language used by gender. The second one examines the society where there are
preferential speech features in using language by gender. Those two types of studies cover
all of the sociolinguists’ studies in the field of language and gender.
 Generally, sociolinguists indicate that there are speech varieties used by men and women
in some societies. In these societies a woman or a man cannot speak the language of the
other gender. For that reason, the varieties are considered as gender-exclusive
speech.According to sociolinguists, what differs is listed as follows:- There are several
societies where the sex of the speaker determines the speech forms.- There are some
societies the hearer’s sex determines the speech forms.
 According to Baron (1986), the most typical example of gender difference is found
among the Carib Indians. He reports that male and female Caribs speak different
languages, dating back to the time when the Carib speaking men killed the Arawak-
speaking men and mated with the Arawak women. Their children are described having
different languages as the boys learn language from their fathers and girls learn language
from their mothers. Holmes (1992) also reports similar cases, such as in the community in
the North West Amazon basin, the husband and the wife speak a different language
altogether because the people in that community must marry outside their own tribe. In
the particular instance reported by Holmes, the husband speaks a language called Tuyuka
which the wife also uses with the children but when she speaks with her husband, she uses
her own tribal language which is Desano and he replies in Tuyuka.
 Sherzer (1987) describes the language practices of Kuna Indians of Panama. Although he
notes that there are relatively few gender differences in phonology and intonation, the
speech differences are in rituals and everyday discourse. Since men are involved in rituals
and women are not , their verbal styles have some linguistic properties distinguishing
from everyday speech which is used by women. Schieffelin (1987) describes a similar
situation among the Kaluli, a small society in Papua New Guinea. She points out that in
everyday conversation, there are no clear gender differences. However, there are some
distinction in other verbal genres: men tend to tell the stories about trickster and animals,
women perform song- texted weeping at funerals and on other profound loss occasions
Finally, women and girls engage in an interaction routine used in the linguistic
socialization of children under the age of three.
Theoretical Framework

 The Pashtuns are an ethnic group of nearly 40 million people spread across the border
between Pakistan and Afghanistan. Pashtuns are the second most numerous ethnic group of
Pakistan (15%), mostly settled in the provinces of Khyber Pakhtunkhwa and Baluchistan
and the Federally Administered Tribal Areas (FATA).25 Pashtuns speak Pashto, a language
belonging to the Indo-Iranian language family (Rahman, 1995). It is widely spoken in
khyber Pakhtunkhwa, FATA, Baluchistan, and is also the national language of
Afghanistan. In his study of Pashtun regions in Pakistan, Hallberg (1992) reports that
Pashto is exclusively spoken by Pashtun men in four out of the six domains of daily
interaction, i.e., home, mosque, village council, and speaking to women, while in the other
two domains (school and the bazaar) Pashto is spoken (mostly) alongside Urdu (Hallberg,
1992:30-36).
 Although Hallberg does not explain why ‗speaking to women‘ constitutes a
separate domain, he explains that men have a higher literacy rate than women and learn
Urdu in school and while working in other cities. Most women, on the other hand, can
understand only Pashto as most do not attend school and therefore have no opportunity to
learn Urdu. Similarly, women‘s confinement to home/village life also restricts their
chances of learning a language other than Pashto. Therefore, Hallberg found that Pashtun
men exclusively use Pashto while talking to women.
Several anthropologists have argued that the three most important aspects of Pashtun
identity construction and maintenance are a common patrilineal descent, Islamic religion,
and the Pashto language — or more precisely Pashtunwali, the Pashtun‘s ideal code of
conduct (Barth, 1959, 1969; Ahmed, 1976, 1980; Glatzer, 1998; and Lindholm, 1982,
1996).
 While the issue of matrilineal descent or common ancestry is a question of history,26.
Islam and Pashtunwali play an important role in the current socio-political life of Pashtun
communities, including gender relations. Most Pashtun identify themselves as Muslim by
birth (Barth, 1959), to the extent that sometimes ‗Pashtun-ness‘ and ‗Muslim-ness‘
overlap(Ahmad, 1980), to the point where being a Pashtun means being a Muslim
(Glatzer 1998;).
Research Questions

 Who invented pushto language?

 Where does pushto language come from?
Research Objective

 To explore gender inequality in pushtoon society.

 To analyze pushtoon language as a gender inequality based.
Methodology

 Most previous researchers on gender relations and proverbs have concerned themselves
with how women and men are represented in proverbs (i.e., what proverbs say about men
and women), very few researchers have looked at how men and women themselves use
proverbs. A second issue with previous research is that studies on proverbs in Pakistan and
elsewhere have mostly looked at proverbs as ‗texts‘ selected from previously published
collections, devoid of the particular linguistic contexts in which proverbs are used. This
study intends to fill this research gap by choosing a methodology which not only looks at
proverbs as texts, but also looks at proverb performances in context by Pashto speakers.
Hypothesis

 Pashto belongs to the North-Eastern group within the Iranian branch of Indo-
European languages. Pashto has long been recognised as the most important
language of the North-West Frontier Province between Pakistan and India. The
Pashto language is believed to have originated in the Kandahar/Helmand areas of
Afghanistan.
 From the 3rd century CE onward, they are mostly referred to by the name Afghan
(Abgan). Abdul Hai Habibi believed that the earliest modern Pashto work dates
back to Amir Kror Suri of the early Ghurid period in the 8th century, and they use
the writings found in Pata Khazana.
Significance

 Pashto is one of the two official languages of Afghanistan.

The other language is Dari, which is descended from Persian. The two languages have
coexisted in Afghanistan for centuries. Historically, most Pashtuns spoke Pashto. Dari was the
language of the Afghan elite, including kings and the ruling class.During the 1920s and 30s,
the Pashto language became an essential symbol of Afghan identity. So, the ruling class began
to study both languages. In 1936, King Zahir Shah formally made Pashto one of
Afghanistan’s official languages.
 There are nearly twice as many Pashto speakers in the world as there are Dutch speakers.
Approximately 40 million people around the world speak Pashto as a native language.
Meanwhile, Dutch has only 22 million native speakers.In addition to Afghanistan, 
25 million people speak Pashto in Pakistan. The language is spoken in parts of Tajikistan, as
well. Of course, expat communities of Pashto speakers exist around the world. 
 Pashto is written in the Arabic Naskh script.
 Linguistically, Arabic and Pashto are quite different; however, if you don’t speak either
language, you could easily mistake written Pashto for Arabic because they use the same script
– almost. Since the languages are so different, Pashto uses a modified version of Naskh, with
extra characters added to indicate certain sounds that Pashto has and Arabic doesn’t. This is
why the Pashto alphabet has a total of 44 letters, compared to 28 for standard Arabic.
 There are 2–3 main Pashto dialect groups.
As with most languages, the way Pashto is spoken varies by region. Depending on which
source you consult, there are two or three main dialect groups:Northern Pashto, spoken in
Pakistan. Southern Pashto, spoken in Afghanistan.Central Pashto, spoken in Pakistan. Some
sources just divide the language into “Northern” and “Southern.”
  Pashto has a rich tradition of oral literature.
 This tradition includes long-form poetry and stories. There is a genre of short folk poems
composed by women, called landays, which describe the trials and tribulations of
everyday life for Afghan women. They are typically sung aloud to the beat of a drum. 
Variables

 The emergence of the new variety leads to a certain Development and Modification of Pashto in spoken. This
study focuses on the Sociolinguistic analysis of language change as a general phenomenon. The study limits it
to the changes that occur in Pashto in Pakistan due to Afghan-Migration. The Labov’s Approach to language
change provided the theoretical framework for the study. Migration is main reason of language change of
Afghans; therefore, it is engaging to extract the linguistic features, which distinguish Pakistani Pashto
language from that of Afghani variety. The study focuses on what are the motives and needs which compel the
language into a new shape by the users to accomplish their interpersonal goals within social context in
Pakistan. The methodology for the study grounds on exploratory paradigm, i.e. the qualitative mode of inquiry
is used for this purpose. The Data is collected by interviews from socially well established and struggling
categories of migrants and Pakistani natives. By applying comparative analysis and internal reconstruction
technique, the differences in linguistic features between both verities of Pashto are traced. The findings of the
study depict the amalgamation of two diversified-varieties, contributing in the formation of new version of
Pashto of Pakistani natives. The findings also reveal that the emergence of the new variety rests on the reason
of the social communicational need as the prime motivational factors in language change.
Delimitation

 Pushto language is not limited because;

Approximately 40 million people around the world speak Pashto as a native
language. Meanwhile, Dutch has only 22 million native speakers. In addition to
Afghanistan, 25 million people speak Pashto in Pakistan. The language is spoken in
parts of Tajikistan, as well.
Data Analysis

 Conversations of Pakistani new generation are analyzed in terms to what extent it is different from their
ancestors and what are the languages contributing in the emergence of this new variety of Pashto. For
this purpose, the technique of comparative analysis and internal reconstruction method are applied,
where features of Pakistani and Afghani Pashto are compared.
 A conversation from socially established category:
The conversation which is going to be evaluated has been taken from upper middle class family where both
conversations are related to similar topic. One conversation is in pure Afghani Pashto which is spoken by
the original migrant and her son which manifest the old version spoken Pashto. New generation has taken
education in Pakistani institutes, so their language has been changed due to social interaction, owing to this
phenomenon new generation’s spoken Pashto language reflects changed version. Meanwhile mother, due to
belonging from upper middle class does not have much interaction with society; her language could not be
changed much. Yet there are some differences in the language of both generations. Conversation:
 Conversation:
 Son Talking to Mother about his Marriage:
Evaluation of Sentences:
 Sentence no. one .Son: Salam! Mor Janay Sanga Ye? Wraz De Sanga Teiregi? (Afghani
Pashto)
 Son: Salam! Mora Sanga Ye? Wraz De Sanga Terezhi? (Changed version) Translation:
hello mother, how are you? How are your days going on? Analysis:
These sentences have been taken from two generations people’s spoken Pashto that possess
same semantic features but they are little different in their phonological pattern.
Sentence no. one: As people belong from upper middle class so there language is quite
sophisticated i.e. the word “Mor janay” is being used for addressing mother, comparatively in
the sentence of new generation’s person. This extra sophistication is being removed and
instead of calling mother “Mor janay” is replaced by “mor” only. While living in this society
usually mothers are not being called by modern name even in middle class families.
 Sentence no. two:
Mother: Walaikum Salam!ZoyaKha Yama. Ta sanga Ye Zama Grana? Nan Sanga ParMor de
Pukhtana Kaye,(Hai)Lmar La KumayKhwaRawakhatalai? (Afghani pashto)
Mother: Walaikum Salam! Zoyasha Yama. Ta sanga Ye Zama Grana? Nan Sanga ParMor de
Pushtana Kaye? Hailmar da kumKhwaRakhatalaidai? (Changed version)
Translation: hello! I am alright son.How are you? How could you ask your mother today?
(Irony) where from sun has arisen today? (Idiomatical phrase used in Pashto
language)Analysis: In these sentences semantic is same but words used for similar thing are
different which occupies phonological change.
 Sentence no. three:
Son: Haha, Mor Ta khuPohegayZa Sa DartaWayelGhwaram,Kana.? Zma Aga DeraKhwakha Da. (Afghani pashto)
Son: Haha, Mor Ta khu pa PahezhayZa Sa DartaWayelGhwaram. ? Kana? Zma Aga DeraKhwasha Da. (Changed
version) Translation: Haha, mother you understand well what I am going to say, do not you? I like her a lot.
Analysis: These sentences occupy same difference.
These sentences occupy same difference.
Sentence no. four:
Mother: WozmaBaacha, Za de MorYem,za De Le StargonaPohegamaChe Sa De Pa Zra k Di. (Afghani Pashto)
Mother: WozmaBaacha, Za de MorYem,za De da StargosaPohezhamaChe Sa De Pa Zra k Di. (Changed version)
Translation: yes my son, I am your mother I understand from your eyes what
is in your heart.
Mother: No Mor Jane Bya Wale Plar Ta Na Waye? (Afghani Pashto)
Son: No MorBya Wale BaBa Ta Na Waye? (Changed version)
Translation: then why you do not talk to father?
Analysis:
These sentences have the difference only in terms or replacing the word “plar” with “baba” which is optional as it is noun. They
give same meanings just way of addressing is different. But the main reason of mentioning this difference is that in typical Afghani
Pashto parents are mostly addressed as “mor” which means mother and “plar” which means father and new generation has started
addressing them by substituted words.
Sentence no. six:
Mother: Sta La Sabra Jar Sham, Ma De Plar Ta OwayalChezoy De Wada Ghwari. (Afghani Pashto)
Mother: Sta da Sabarqurbansam, Ma sthaplarthaOwayalChezoy De Wada Ghwari. (Changed version) Translation: your patience is
valued dearI told him that your son wants to get
married.
Examples

 1) Da khaze shal gaza jaba we (A women’s tongue measure twenty meters.

 2) Da khaze soch , ow da zhami bad zar badlegeA woman’s mind and winter’s wind change often.
 3) Da khazo awra , mana ye ma.Listen to woman ,but do not obey them.
 4) Da khazo kar hanesha kharab we .A woman’s work is always spoiled
 5) Da khazo khabro na shar jorhegi . Women’s gossips breads evil / quarrels
 6) Da khazo ziarat nawe. There is no shrine of woman
 7) DA lonrho plar hamesha starhe we.A girl’s father is never at rest
 8) Da da sarhe pata da khaze na maloomigi .A man’s honour is known by his woman
 9) Da spere khaze sal kala omar we.A bad woman lives for hundred years.
 10) Neya ma gado. Don’t do bad habits.
 11). Da khar mama de. He fool he is.
Thank you….