This suggests that the Pashtoon nation, which still practices the Jirgah system, possesses an extended history and great culture spread over a long period of time. Due to these reasons the word Pashtoon has become a social phrase in its own right and serves as a common link between Pashto and Pashtoonwalee.
The first and foremost is Pashto. Pashto is not only a language but a collection of different qualities which are “Patt” (honour), “Khaigara” (kindness), “Toora” (bravery) and “Wrorwalee” (brotherhood). Every Pashtoon, rich or poor, must posses these qualities.
As Khushal Khan Baba verifies:
“Pashtoons, from Kandahar to Attock, are united in preserving, overtly and covertly, their honour.”
The above quoted verse not only identifies the boundary of Pashtoon territory but also explains that Pashto is a collective quality of all Pashtoons. “Nang” a kind of loyalty or pride (e.g. fighting to defend your family’s or country’s honour) is a description of Nang, like “Patt”, “Marana” (courage) and “Toora” is a part of Pashto.
In these tenets no Pashtoon is less than any other. It is this equality in tenets of Pashto that has resulted in a collective sense of democracy in Pashtoon society.
As is demonstrated by this exposition of Pashto and Pashtoonwalee. Pashtoons are a single group, but they are also geographically as well as religiously united. Above all, however, Pashtoons are economically united.
In spite of all our lustrous heritage we are in a wretched situation because we have been divided by force and are prevented from uniting into a political unit which is the only solution for our present day problems.
The new political era in the world heralds the unification of all divided nations e.g. East and West Germany have reunited and so have North and South Yemen. Other nations of the world are on the path of gaining such rights hence it is our historical need and our right to raise our voice for Pashtoon national liberation and unification.
“Tol Pashtun” Magazine 2nd Issue April. – August, 1991