Learn Dari

Recommended for: Students of Dari/Farsi language, and Afghan Children living abroad who want to be able to read and write in Dari/Farsi. Dari, which is also referred to as Farsi by speakers of this language, is one of the two official languages of Afghanistan. It is a dialect of Persian widely spoken in Afghanistan. The majority of the people in Afghanistan can speak Dari/Farsi. The difference in the Farsi spoken in Afghanistan and Iran is somewhat like the differences in British and American English, so if one speaks Dari he/she will be able to understand and speak the Farsi in Iran and Tajiki, which is the official language of Tajikistan and a dialect of modern Persian, spoken in Tajikistan. This book is designed to teach Dari/Farsi from the beginner's level to the advanced level. It starts with very basic vocabulary and structures and ends with the advanced level. The first part of the book includes transliteration and does not require you to be able to read the Dari script; this part of the book will also teach you how to read and write in Dari/Farsi script, and the rest of the book will require you to know how to read and write in Dari/Farsi.a good source of essential vocabulary, grammar, and Conversation. The conversation is also transliterated which doesn't require you to read in Dari. The Conversation is searchable by topic therefore a good help for beginners to start speaking faster.

Dari Grammar and Phrasebook is the result of many years of research and teaching. It has two parts. Part one (grammar) is a systematic presentation of Dari sound system (phonology, word formation (morphology) and sentence structure (syntax). Each chapter begins with an introduction. This is followed by analysis of the new concepts providing plenty of examples and illustrations. Next comes the chapter summary. Each chapter in part one ends with exercises. Part two (phrasebook) is about how to communicate with Afghans on a variety of situations (topics). This part first discusses language functions such as asking, ordering, requesting, apologizing, persuading, and so on. The second part is about topics or situations involving shopping, health, transportation, security, government and so on. The relevant vocabulary under each topic is listed into nouns, verbs and adjectives. The topics also include cross-cultural notes and proverbs.

Dari Grammar and Phrasebook is the result of many years of research and teaching. It has two parts. Part one (grammar) is a systematic presentation of Dari sound system (phonology, word formation (morphology) and sentence structure (syntax). Each chapter begins with an introduction. This is followed by analysis of the new concepts providing plenty of examples and illustrations. Next comes the chapter summary. Each chapter in part one ends with exercises. Part two (phrasebook) is about how to communicate with Afghans on a variety of situations (topics). This part first discusses language functions such as asking, ordering, requesting, apologizing, persuading, and so on. The second part is about topics or situations involving shopping, health, transportation, security, government and so on. The relevant vocabulary under each topic is listed into nouns, verbs and adjectives. The topics also include cross-cultural notes and proverbs.

Compiled by a linguist specializing in the region, this two-way pocket dictionary and phrasebook offers a map of Afghanistan; information useful for relief workers, business people, and travelers; and a concise grammar, pronunciation guide, and alphabet for one of the country's official languages.

This popular introduction to Dari, one of the official languages of Afghanistan, is now accompanied by an audio CD! The book follows a step-by-step format. The first part teaches who to read, write, and pronounce the 32 letters of the Dari alphabet, Detailed explanations of grammar and syntax follow. Each of the 33 lessons include exercises and vocabulary words to reinforce the covered material. Expressions and phrases are also included, enabling users to communicate on a basic level with other Dari speakers.

Embark on an enriching linguistic journey with "Learn Dari," your ultimate companion for delving into the poetic and culturally rich Dari language. Whether you're a beginner eager to explore a new language or an enthusiast looking to deepen your proficiency, this book offers a comprehensive exploration of Dari that covers all essential aspects. Unlock the beauty of the Dari language by mastering the Dari Alphabet, Adjectives, Adverbs, Numbers, Nouns, Articles, Pronouns, Plural Forms, and Gender. Delve into the intricacies of Gender in Dari and harness the power of Dari Verbs, Prepositions, and Negation to express yourself with clarity and eloquence. Enhance your conversational skills by diving into Dari Questions and expand your vocabulary with essential Dari words and phrases. Immerse yourself in the rich culture and linguistic heritage of Afghanistan. "Learn Dari" is thoughtfully designed to make your language learning experience engaging, practical, and effective. With its user-friendly approach and comprehensive content, you'll confidently navigate the Dari language landscape. Open the door to a world of Afghan history, poetry, and connections. Whether you're planning a visit to Afghanistan, intrigued by Persian languages, or seeking personal enrichment, "Learn Dari" is your key to linguistic fluency. Begin your Dari journey today and embrace the beauty of this captivating language. Dive into the heart of Afghan culture and communication with "Learn Dari." Your path to Dari mastery begins here!

Afghanistan 101 is an introduction to Afghan culture. More specifically, this dimensional analysis discusses Power Distance (PD), Uncertainty Avoidance (UA), Individualism (IND), and Masculinity (MAS) in the Afghan national culture. These dimensions are based on the work of the well-known Dutch anthropologist Geert Hofestede. The manifestations of these cultural dimensions explain the attitudes and actions of Afghans. Each chapter on dimensions also includes a section where the implications of a particular dimension are pointed out to the Westerner working in Afghanistan. Power Distance, the first dimension of culture, describes the relationship between a less powerful person and a more powerful one. As Afghanistan is on the high side of PD, social power is coercive in Afghanistan. One comes to power by force and is ousted by force; wealth and power are inseparable; decision making is autocratic and consultative; expert power does not carry much weight; age and charisma are important; and in Afghanistan, it is the authority of the person rather than the authority of position or rule that counts most. Uncertainty avoidance, the second dimension, involves dealing with fear and ambiguity—fear of nature, fear of other men, and fear of the supernatural. UA is negatively related to PD. A high PD society is on the low side of UA. Cultures use three methods to deal with fear and ambiguity: law, technology, and religion. Being on the low side of UA, Afghans rely heavily on Islam to reduce fear and uncertainty because they cannot rely on technology or the rule of law. The fundamental religious beliefs that help Afghans cope with fear and uncertainty are (1) life in this world temporary, (2) the source of both good and evil is God, and (3) God is just and will punish the oppressors and evil-doers in this world and in the next. Individualism versus collectivism, the third dimension of culture, relates to the relationship of an individual to a collectivity. In nonindividualistic societies such as Afghanistan, one’s loyalty and devotion is first and foremost to the family, ethnic or other collectivity, rather than to the country as a whole. Such loyalties are characteristic of nonnation-states, and are best explained as “Afghan nationalism” that is based on ethnicity, sect, region, and ideology. Afghanistan is not and has never been a nation-state. In a nation-state, people rally around the constitution, the flag, the national anthem, and other such symbols instead of their ethnicity, sect, region, ideology, and so on. Furthermore, a nation-state is based on the rule of law, checks and balances, human rights, freedom of the press, political parties, free and fair elections, accountability, and transparency. The concept of a nation-state is a Western phenomenon, although the roots of a nation-state are deep in some Islamic countries, shallow in others, and nonexistent in others. Turkey, the first Islamic country to have become a nation-state, falls into the first category whereas Afghanistan, into the last. For Afghanistan to move in the direction of becoming a nation-state, some type of federalism may be the only way to prevent further ethnic conflict and another civil war. Masculinity, the fourth dimension of culture, describes the degree to which there is a gender gap within a culture. Afghanistan is on the high side of MAS. As such, sex roles are set in the family and are reinforced in the schools, workplace, and other social organizations. In general, males are taught to be assertive and females, nurturing. In Afghan society, male assertiveness generally involves aggressiveness, bravery, endurance, leadership, power, dominance, and independence. Female nurturance, on the other hand, is characterized by submissiveness, patience, tenderness, and affection. It is Islamic fundamentalism and Afghan cultural tradition, rather than mainstream Islam, that limits the rights

West of Kabul, East of San Francisco is the highlights of my life story. Keeping a diary is not common in developing countries such as Afghanistan, and this makes autobiographies less common in these countries. The existing biographies and autobiographies in the Islamic countries are mostly those about the Prophet Mohammad and other important religious figures or monarchs. These biographies, however, are full of praise. This historic precedent has also had its effect on autobiographies written by Western-educated Afghans. They too are full of praise and criticisms of rivals, rarely talking about their own problems and weaknesses. In other words, they are mostly self-centered and egotistical in nature. In West of Kabul, East of San Francisco, I have tried to be as objective as possible in avoiding such pitfalls. I describe events and relationships as realistically as possible. But I realize that no one can entirely escape the influence of their mother culture.