The Arab Spring once raised the banner of Political Islam. Today, Hamas leaders are hunted even in Doha. Israel’s strikes, and Arab complicity, mark the definitive end of Political Islam as a force in the Middle East.

ه نیویارک کې د کډوالو پښتنو یوه ډله د قهوې په دوکان کې د خپل تېر ژوند کیسې کوي. دا انځور یوازې د ښار نه دی، دا د پښتنو د ټولنې هېنداره ده. هر ځای چې پښتانه اوسېږي، که د غرونو په کلي کې وي، که د ښارونو په شور کې، او که د پردیس په کونجونو کې، د تېرو یادو بار ورسره روان وي. د اتل معیار د نسب له مخې سنجول کېږي، د ظلمونو حساب نسل په نسل لېږدول کېږي، او د کورنۍ عزت د هغو کیسو له لارې ژوندی ساتل کېږي چې د کیسه کوونکي له عمر نه زاړه دي.

زیرعنوان: واکسین سرطان روسیه در کاهش تومور، افزایش بقا و استفاده از تکنالوژی mRNA نتایج شگفت انگیز نشان داده است.

د روسیې د سرطان واکسین د سرطان درملنې لپاره نوی امید د روسیې د سرطان واکسین په درې کلنو ازموینو کې ښودلې ده چې د ټومور اندازه یې تر ۸۰ سلنې پورې کمه کړې ده. دغه د سرطان د درملنې پرمختګ د انکولوژۍ په څېړنو کې لوی ګام دی.

Russian Cancer Vaccine Brings New Hope in Cancer Treatment The Russian cancer vaccine has demonstrated effectiveness in shrinking tumours by up to 80 percent and increasing survival, according to three years of preclinical research.

د رئال‌پولېټیک کلمه په ۱۸۵۳ کال کې په آلمان کې د لودویګ فون روشاو له خوا جوړه شوه. هغه وليدل چې د ۱۸۴۸ انقلابونه څنګه مات شول او لوړ لوړ ارمانونه د پوځونو او رژيمونو پر وړاندې څنګه خم شول. ده وويل چې "سياست د اخلاقي تمثيل په توګه نه شي کېدای. سياست بايد له زور، سرچينو او ګټو سره حساب وکړي." «رئال» دلته د رښتيني مانا نه لري، بلکې د عملي مانا لري

اکثر مردم عاشق افسانه‌ها هستند. آن‌ها خود را قانع می‌کنند که ملتها بر اساس اخلاق هدایت می‌شوند، و یا رهبران با ارزشها پیش می‌روند، و تاریخ به سوی عدالت خم می‌شود. چنین تصوری ممکن است برای روح آرامبخش باشد، اما واقعیت سیاست چنین نیست. تاریخ به سوی قدرت خم می‌شود. رئال‌پولیتیک همان سیاست بدون چشم بند است، سیاستی عمل‌گرایانه، بی‌احساس، و متمرکز تنها بر آنچه که واقعاً قابل دستیابی است. اگر آن را نادیده بگیریم، تو بازیگر سیاست نیستیم، بلکه قربانی آن هستیم.

Realpolitik is politics stripped of illusions. It begins with one blunt question: what is possible with the power at hand? Not what would be virtuous, not what ought to be, but what can actually be done. Ideology is a costume; realpolitik sees the bones underneath.

For two centuries outsiders have described the Pashtuns in one word: ungovernable. British colonial officers wrote reports lamenting “lawless tribes,” American strategists recycled the same clichés about “tribal defiance,” and modern Afghan and Pakistani states repeat the myth whenever Pashtuns resist their authority and heavy hand.

Wherever Pashtuns live, whether in mountain villages, sprawling cities, or the diaspora abroad, they carry the past as if it were a second homeland. Heroes are measured by lineage, wrongs are remembered across generations, and family honor is told through stories older than the teller. In exile or in modern states, this devotion does not weaken. A man in Dubai recalls the battles of his great-grandfather. A family in Canada recites the poetry of Khushal Khan as if he were ali

Ashraf Ghani smiled for the cameras until the day he fled. Surrounded by advisers, stacks of foreign cash, and praise from Western capitals, he projected calm authority. Then, in a single weekend, the curtain fell. U.S. forces packed up, the money stopped flowing, and Ghani’s Afghanistan collapsed into the hands of the Taliban without a fight.

If the Great Game had a scoreboard, Curzon and Ignatyev would likely dominate it. Curzon for his strategic clarity, Ignatyev for his manipulative brilliance. Curzon saw the board in geographical depth, layering defence with buffers. Ignatyev saw it as a theatre of perceptions, where misdirection could slow an enemy’s hand as effectively as a mountain range.

Human labelling reduces complexity into categories, offering comfort to the mind but danger to the soul.

There is a peculiar illness of the soul that afflicts conquered nations long after the conqueror has departed. It lingers not in the ruins or treaties but in the minds of the people; in how they think, what they worship, whom they praise, and what they forget. For the Pashtun people, whose lands span modern-day Afghanistan and Pakistan, this condition manifests as a defence of the very forces that sought to erase their names, silence their language, and reshape their dreams.

The village was dry, humble, and stubborn. Much like the people it raised. Narrow dusty paths ran between crumbling mud walls and straw-covered roofs. The air held the scent of firewood, wool, and morning bread. At the heart of it all stood the mosque, a small structure of stone and silence.

Buddhism’s foundation rests on the Four Noble Truths: life entails suffering (dukkha), suffering arises from craving and ignorance, suffering can cease through nirvana, and the Noble Eightfold Path leads to liberation. The Eightfold Path includes right understanding, thought, speech, action, livelihood, effort, mindfulness, and concentration, grouped into ethics (sila), meditation (samadhi), and wisdom (prajna). Unlike theistic religions, Buddhism emphasizes personal insight,

Intergenerational Trauma Among Pashtuns Studies show high rates of PTSD and depression among Pashtun refugees, with 45% experiencing lifetime depression and a third meeting criteria for major depression or PTSD. This suggests invasions and conflicts have left a legacy of fear and psychological distress, impacting family and community dynamics.

Gandhara, in modern Pakhtunkhaw was a cultural crossroads where music likely mixed Greek, Persian, and Indian styles. Art from the 1st to 5th century CE, like reliefs at Taxila and Swat, shows musicians playing lutes, flutes, and percussion, suggesting music was key in Buddhist ceremonies and courtly life.

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Restoring Pashto linguistic classification to its original history Bactrian Coin Pashto linguistic classification has long been...