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Good music soothes the soul. (Joe Hand rocks out) https://joehand.com/

Afghanistan National Dance Attan Attan (Pashto: اتڼ), the national dance of Afghanistan, is a traditional dance originating from the tribal Pashtun regions.[1][2] The dance is performed during weddings or other celebrations (engagements, weddings and informal gatherings). The Attan was also conducted by Pashtuns in times of war such as the British occupation and the Pashtun resistance movement, when Pashtuns used the dance to instil confidence and energy among warriors readying to battle the colonisers.[3] It is now considered the national dance of Afghanistan,[4] popularly carried by other ethnic groups in Afghanistan[5] as well as by the Pashtun ethnic group in Pakistan.[6] Attan is usually performed with a Dohol, which is a double-headed barrel drum. The dance can be anywhere from 5 to 30 minutes long. There are many different regional and tribal variations and styles of Attan, the most famous being Wardaki, Logari, Paktia, Khosti, Kandahari, and Herati. Depending on the region and tribe, there are different methods and styles of the Pashtun attan, for example Paktia attan and styles. Attan is performed traditionally segregated although in modern times, Afghans have performed the dance with both men and women. Closely related circle dances can be found in the Khorasan and Sistan and Baluchestan provinces of Iran,[7][8] commonly known as Chapi or Torbati there ("رقص خراسانی"or "رقص سیستانی").[8][9] Origin edit Most scholars believe the Attan has Zoroastrian roots, identifying the dance as a religious ceremony of early Zoroastrianism.[10][11][12] The dance dates back nearly 3,000 years and was performed during Zoroastrian religious ceremonies.[13][14] According to Zoroastrian folklore, King Yama, a figure in Iranian mythology, celebrated Nawroz by performing an Attan with his warriors.[15] During King Yama's time, Attan was performed before going to war because it used to give the army the confidence that they could win the battle. As well as being the national dance of Afghanistan, attan is also a very popular part of festivals, weddings, and other forms of celebrations.[16] Some believe the dance is connected to Ancient Greece and the time of Alexander, connecting the Attan to the ancient Pyrrhic war dance.[17 Movement: To the accompaniment of drums and pipes the dancers form a circle, taking each other by the hand or preparing to revolve in circles of their own. The dance starts with slow steps that gradually get faster and faster until it seems the performers must drop from exhaustion. However, the dance continues, sometimes for two or three hours at a stretch, with no breaks except a lowering of tempo or changes in the tunes and songs.[18] What the Attan Dance consists of: The dancers gather in a circle, and then is followed by music which starts slow at first, and then gradually speeds up. There is a consistent beat and rhythm, and during that specific beat is when they clap inside the circle, so the movement of the hands is outside prior to the beat. It is then followed by the dancers bringing their hands out and then clapping inside the circle, and it is the same routine and pattern of movement, which then get faster. As the movements and routine get faster, the one clap turns into two claps, and the dancers who are more advanced, at times will add turns into the movements. All in all, they must keep the circular path with the clap on the beat, every other move added is up to the individuals who originate and add their own personal style to the dance. Common dance moves involve the extending of arms into air and the stretch and extension of legs. When extending arms into air, there are times when the hands are free or there is the waving of the regalia and extension of the attire to show the detail and color.

Uzbek and Turkmen Though their exact number is uncertain and as with other communities are contested, previous estimates have suggested that Uzbeks (9 per cent) and Turkmen (3 per cent) make up a total of around 12 per cent of the population, Both Uzbeks and Turkmen live in the northern part of Afghanistan. In origin, Turkmen, also called Turcoman, Turkman or Turkomen, come from the Turkic-speaking tribes that emerged from Oghuz Khan, back in the seventh and eight centuries. Turkmen are Sunni Muslim of Hanafi tradition and are closely related to the people of modern Türkiye to the west, and identical to the majority Muslim population of their Central Asian kin state across the border to the north. Originally a purely tribal society, they have, in the more recent years adopted a semi-nomadic lifestyle. Uzbeks are also a Turkic-speaking ethnic group. They are believed to have emerged in Central Asia in the third century BCE, and some claim to be possible descendants of Genghis Khan. They indicate Turkic ancestry and are, in the vast majority, Sunni Muslims of the Hanafi tradition, which reflects a primarily cultural rather than religious identity. Their language is Uzbek and although it is their own Turkish dialect, it is closely related to the one spoken by the Uyghur Muslim minority of Xinjiang, China. Uzbeks and Turkmen have tribal identities that still largely define the structures within their respective societies, and this is reflected both in their social as well as political life. Both groups have had an influence on Afghan culture mainly through sport and music. Economic status Turkmen and Uzbeks occupy the greatest share of Afghanistan’s arable land in the north, and are mostly farmers by occupation, growing grain and vegetables. In addition, they produce crafts and animal by-products that bring considerable supplementary income to their communities. Cotton production has also added significantly to the wealth of these two groups. However, a very important part of their economy and fame is based on the making of carpets, which is mainly considered women’s work. Because of their relative prosperity, Uzbeks and Turkmen have not been dependent on the central government and have not made a concerted effort to garner political influence in the past. However, the economy of northern Afghanistan was badly damaged by the Taliban conquest of 1998. The consequences of this were not only subjugation and repression, but importantly also resulted in the closure of the border with Uzbekistan by the Uzbek government resulting in significant loss of trade, and thereby reduction in the socio-economic independence of the groups. Historical context The Turkmen of Afghanistan originate from amongst the Turkic tribes of Central Asia who arrived in Afghanistan as refugees in the 1920s and 1930s along with many thousands of Uzbeks, to escape repression by the Soviet Union because of their participation in the unsuccessful Basmachi Revolt. Generally, the population in the region is not a product of recent immigration but of the way borders were drawn between the Republics during the early Soviet period. In order to quell Pashtun dominance, the Soviets, during their occupation of Afghanistan adopted a divide and rule policy, especially in the northern areas where Uzbeks had a significant presence. This was relatively effective in stemming the influence of Pashtuns, who were the main resistance against them in Kabul. In keeping with their policy, Uzbeks and to a lesser extent Turkmen were given a degree of autonomy and trained to fight against the Mujahidin in case of attack. For the first time in the history of Afghanistan, except during periods of anarchy and rebellion, Uzbeks along with Tajiks and Hazaras exercised full administrative and political autonomy.

Pashtun Pashtuns (also called Pushtan, Paktun or Pathan) are the largest ethnic group in Afghanistan. Though their exact numbers are uncertain and as with other communities are contested, previous estimates have suggested that they make up around 42 per cent of the population. They live mainly in the south and the east of the country. They have a distinct language called Pashto (an official language since 1936) but also speak Pakhto, which are both Iranian dialects that fall within the Indo-European group of languages. They are generally able to speak Farsi when necessary, often relying on the language in the context of trade dealings in the region. It is speculated that Pashtuns are descendants of Eastern Iranians, who immigrated to the area from Persia. However, there is also an interesting legend, which claims that they actually originate from one of the ancient tribes of Israel. Pashtuns are Sunni Muslims and can also be found in Khyber Pakhtunkhwa in Pakistan (about 14 million). They are seen as the historic founders of the Afghan Kingdom, with an apparent predominance in administration power until recently. The social structure of the Pashtuns is based on the Pashtunwali (or Pukhtunwali) code, which is a mixture of a tribal code of honour and local interpretations of Shari’a. This requires the speaking of Pashtu and the adherence to established customs. Hospitality, protection of their guests, defence of property, family honour and protection of the female relatives are some of the most important principles for Pashtuns. They rely on the tribal council jirga for the enforcement of disputes and local decision-making, as well as the seclusion of women from all affairs outside the home. A major aspect of the Pashtunwali code emphasizes personal authority and freedom. Women are required to wear full-face and full-length garments known as the burka. Pashtun culture is celebrated for its traditional music, dancing, poetry and storytelling. A majority of Pashtuns rely upon agriculture (irrigated wheat) and animal husbandry for their source of income, with some involved in trading in these and other commodities. Population relocation and poverty caused by the chronic lack of stability in Afghanistan has led to a rise in drug trafficking, mainly opium via Pakistan to Europe and North America. The difficult living conditions together with the lack of clean water and health care contributes to a short life expectancy of only about 46 years. Those living in the Kabul area seem to enjoy slightly better living standards. Tribal divisions Despite their past political dominance, Pashtuns have never formed a homogeneous group, and many have fallen victim to oppression at the hands of the elites from their own community. The power and leadership of individuals are perhaps what divides Pashtuns, not only into different tribes but also into numerous sub-tribes, each isolated within their own borders. Interference in each other’s affairs has caused conflict among sub-tribes throughout their history. Yet despite their infighting, they have generally rallied to form a unified front when challenged by external threats or interference by a central non-Pashtun government. Pakistan’s policy has been mainly supportive of the Pashtuns, especially in more recent times, but does not support the claim for self-determination of the 13 million Pashtuns living in the province of Khyber Pakhtunkhwa, out of fear of losing part of their territory.

Hazard The size of the Hazara population, as with other communities in Afghanistan, is highly uncertain as the country’s authorities have never conducted a national census of the population. However, it is broadly recognized that none of the country’s ethnic groups form a majority, and the exact percentages of each group as part of the national population are estimates and often highly politicized. The size of the Hazara community has also declined significantly as a result of forced migration, land grabbing and persecution. They were once the largest Afghan ethnic group, constituting nearly two-thirds of the total population of the country before the 19th century. Some estimates suggest that more than half of the Hazaras were massacred, forced to flee or taken into slavery during the 1891-93 Hazara War when the Afghan King Amir Abdur Rahman Khan (1880-1901) led a genocidal campaign of violence against Hazaras. Many of the Hazaras who fled the persecution by Amir Abdur Rahman Khan settled in the Indian subcontinent or Iran, laying the foundation of the Hazara communities that now live in the Pakistani city of Quetta and various districts in Iran’s eastern provinces. These communities have increased in size as more Hazaras who fled from Afghanistan over the past four decades have settled within them, especially in Quetta. The origins of the Hazara community are much debated. Although a common myth suggests that Hazaras originated from a contingent of the army of Genghis Khan in the 13th century, there is no historical evidence to support these claims. Other more plausible theories suggest that Hazaras are more likely to have descended from communities that inhabited the region well before the advent of Genghis Khan. Hazaras speak a dialect of Dari (Farsi dialect) called Hazaragi and the majority of them follow the Shi’a (Twelver Imami) school of Islam. As a result, Shi’a Hazaras constitute a religious minority in a country where the majority practice Sunni Islam. Significant numbers of Hazaras are also followers of the Ismaili Shi’a school of Islam or are Sunni Muslims. Within Afghanistan, Hazaras are known for their distinctive music and literary traditions with a rich oral history, poetry and music. Hazaragi poetry and music are mainly folkloric, having been passed down orally through the generations. In Afghanistan, the majority of Shi’a Hazaras live in Hazarajat (or ‘land of the Hazara’), which is situated in the rugged central mountainous core of Afghanistan with an area of approximately 50,000 square kilometres. The region includes the provinces of Bamyan and Daikundi and several adjacent districts in the provinces of Ghazni, Uruzgan, Wardak, Parwan, Baghlan, Samangan and Sar-e Pul. There are significant Sunni Hazara communities in the provinces of Badghis, Ghur, Kunduz, Baghlan, Panjshir and other areas in the northeast of Afghanistan. Ismaili Hazaras live in the provinces of Parwan, Baghlan and Bamyan. In addition, Shi’a as well as Sunni Hazaras are based in substantial numbers in several urban centres of Afghanistan, including Kabul, Mazar-e Sharif and Herat. Traditionally, the majority of the Hazara community were involved in subsistence farming or working as peasants and artisans. In Afghanistan’s cities, Hazaras traditionally engaged in unskilled labour as they faced discrimination in education and public sector employment. This has contributed to their further stigmatization, reflected in the low rate of intermarriage between Hazaras and members of other groups. Systematic discrimination, as well as recurrent periods of targeted violence and enforced displacement, have led the Hazara community to lose much of their population and standing in the social hierarchy of modern Afghanistan.

via: The Giant Killer · U.S. Army Ranger Captain Kris Kristofferson: Country music legend and Army vet Kris Kristofferson has a list of accomplishments so long, it might be faster to list off things he hasn't done. He was an Army brat and brother to a naval aviator, so it was only natural that Kristofferson would find himself in the military. But his life both before and after the military has been more than interesting -- it's downright legendary. In his younger years, Kristofferson was an accomplished athlete, skilled at rugby and American football. He also was a Golden Gloves amateur boxer. Pretty much anything that required giving or taking a beating, he was up to it. For anyone who might be thinking he was a dumb young jock-turned country star, think again. Kristofferson studied literature at California's Pomona College, where he became a Rhodes Scholar. He carried on his literature studies at Oxford's Merton College, where he continued boxing. Upon graduating from college, he joined the U.S. Army. Joining the Army in 1960, Kristofferson earned his Ranger tab before becoming a helicopter pilot, which was critical in getting his country music career off the ground (more on that later). He would reach the rank of captain during his service. In the meantime, he was making music and formed his own band while stationed in Germany. Kristofferson was offered the prestigious position of teaching literature at West Point in 1965, but turned it down and left the Army. It was a move that caused his family, full of veterans, to disown him. His first wife divorced him four years later, which is some prime country music songwriting fodder. It was finally time for Kristofferson to focus on music. He moved to Nashville, where he worked as a janitor and flew helicopters for oil rigs. He also worked in construction and fought forest fires in Alaska, anything he could do to keep focused on the music. It also was good experience from which to draw country music inspiration. As he turned 30 years old, he was still moonlighting as a janitor in Nashville recording studios, strategically dropping demo tapes onto desks and hoping they would get into the hands of some of the biggest names in country music. ... also at Johnny Cash's house. By now, we know Kristofferson learned to fly helicopters in the Army and ran into financial trouble while trying to make it in country music. In a big gamble, he stole a helicopter, flew to Cash's house and landed on the Man in Black's front lawn. In retrospect, Kristofferson admits he's lucky Cash didn't try to shoot him down with a shotgun. Instead, the icon listened to his demo for "Sunday Morning Coming Down." Cash liked it so much, he recorded it, and Kristofferson took the first step toward becoming a country music legend. Now "lifted from obscurity" (as Kristofferson puts it), he wrote some of his biggest hits, including "Vietnam Blues," "Help Me Make It Through the Night" and "Me and Bobby McGee." Later, he would form The Highwaymen, a country music supergroup comprised of himself, Willie Nelson, Waylon Jennings and Johnny Cash. There are few country music stars that Kristofferson hasn't worked with or influenced during his career, even to this day. His music fame led him to the silver screen, where he appeared in 119 roles, including the "Blade" trilogy, the third remake of "A Star Is Born" and the History Channel miniseries "Texas Rising." Kristofferson was inducted into the songwriter's Hall of Fame in 1985 and has earned more than 48 different BMI Country and Pop awards. In 2004, he was inducted into the Country Music Hall of Fame and received the Veteran of the Year Award at the American Veteran Awards in 2011, with fellow country legend and vet Willie Nelson presenting the honor. #usarmy #Militarylife #kriskristofferson #countrymusic #Army #Military

https://www.facebook.com/60ssaroundsoundsmusic/videos/392242668267020

via: TSAF Industries · CPL Matthew Commons, 21, of Boulder City, Nevada was killed while fighting in Afghanistan against the Taliban and Al-Qaeda during Operation Anaconda in the renowned Battle of Takur Ghar; where US Army Rangers were called upon to rescue and extract a Navy SEAL team under intense enemy fire. The MH-47 Chinook helicopter carrying a US Army Ranger Quick-Reaction-Force, including CPL Commons, crash landed due to enemy fire. CPL Commons and two other Rangers were killed by direct enemy fire as they fought their way out of the helicopter. The battle would endure for 12 hours, while Army Rangers and the surviving Navy Seals fought to secure and hold the peak of Takur Ghar, later named Roberts Ridge. CPL Commons was the youngest of seven American heroes killed in the battle, he proudly served with Company A, 1st Battalion, 75th Ranger Regiment. Born in Fort Wayne, Indiana, Matt moved to Colorado with his family when he was 7 years old. He developed a passion for soccer that endured through his high school graduation. Matt and his brother also played roller hockey in high school, where Matt spent a lot of time in the penalty box for roughing opponents. He said that hockey was the only sport where you could legally fight and only get a penalty for it. At home, Matt would enjoy playing video games with his brother and friends. His presence in the house was marked by constant noise, music, lively conversations, and laughter. In July 2000, Matt joined the Army with the goal of pursuing a career as an Army Ranger, a path he had long aspired to follow. His interest in the military had been a consistent aspect of his ambitions growing up. In early October 2001 Matt was scheduled to attend Ranger School for leadership training but was pulled to begin training for war. By the end of the year, he and 1st Ranger Battalion, A Company would be in Bagram, Afghanistan - Matt would celebrate his 21st birthday just two weeks before his death. He is survived by his mother Patricia, his father James and brother Aaron. RLTW! - NSDQ! #Patriot #Hero #RLTW #suasponte #tsafindustries #tsafnation (Ref: suaspontefoundation.org/memoriam/commons/, arits.org; www.arlingtoncemetery.net/macommons.htm)

For a singer born in Mount Olive, Alabama, it all started with a song he wrote for himself! King Hiram "Hank" Williams was born, September 1923 in rural Alabama, very rural. Never one much for attending school or "book learning", a young Mr. Williams was on the road to being a country music entertainer in his early teens. With his Mother's help and blessing, a very young Hank Williams played beer joints, "skull orchards", and various types of other night clubs of, shall we say, “dubious repute”. Hank Williams also started writing songs when he was in his teenage years. As a teenager, Mr. Williams won a talent contest in the late 1930's performing a song he in fact wrote, one called the "WPA Blues". A young Hank Williams was also a regular guest and performer on local country radio stations as well. At one point during World War II, Mr. Williams, growing tired of the struggle of trying and trying to become a successful country music singer and musician, briefly worked at a shipyard. His mother could tell, and realized the young Hank was unhappy, discontented and unbeknownst to the young Hank, his mother booked him a couple of months of shows causing Hank to tell his mother she had made him “the happiest boy in the whole wide world”. After getting married to a beautiful young lady named Audrey, Hank Williams' wife, the Ms. Audrey pushed him to audition for Acuff-Rose publications of Nashville, Tennessee in 1946. Fred Rose and his son Wesley were playing ping pong one day at lunch when Ms. Audrey and Hank Williams showed up. After sitting, listening and hearing a few of Hank's songs, they quickly signed him to a songwriting contract. Then, quickly placed his songs with the then-popular Molly O'Day on the Columbia Records label. When a small record label in New York City, the Sterling Records label, wanted to make some country music records, Acuff-Rose Publishing placed Hank Williams and the Oklahoma Wranglers (better known today as the Willis Bros.) with this small record label. Hank made 4 records for them and while they were not officially hits, they paved the way for a better, more lucrative contract with the new MGM Records label. Hank's 1st record, "Move It On Over" was an immediate hit. The record climbed to #4 on the Billboard music charts in the fall of 1947. 3 more hits followed before Hank Williams hit #1 in early 1949 with the mega hit “Lovesick Blues". “Lovesick Blues” was #1 for 10 weeks and stayed on the country music charts a remarkable 42 weeks! It’s a really good chance that we think all of you know the Hank Williams story from there!!!! Hank Williams placed 42 singles on the Billboard Music charts between 1947 and 1999. 33 of those songs came during his lifetime with the last 9 posthumously. They included a produced, “electronic" duet in 1999 with his son, Hank Williams Jr. “There's a Tear In My Beer", a song written for Big Bill Lister. Mr. Lister found the original demo in his attic, forwarded it to Bocephus and the rest is history as they say! #Legendary #hank The iconic, the bigger than life, the legendary Hank Williams scored 37 top 10 records with 11 of those hitting #1. Hank Williams passed away in the back of his Cadillac in the early morning hours of January 1st, 1953 on the way to a live engagement. His death, at the highest peak of his popularity, left many to wonder what his career could have been had he lived. Most fans of real, traditional, classic country music pause and reflect on the life and career of Hank Williams, Sr. at the end of each year. January 1st marks 71 years since his death but let not your heart be troubled, without a doubt, Hank Williams continues to be a major influence on so many in the country music industry and the country music community! And it all started with a song he wrote about being in the dog house!

https://www.tmj4.com/news/celebrating-our-veterans/i-turned-to-music-menomonee-falls-veterans-first-song-aims-to-help-others-heal

Know who you are, your role and your responsibility. Join your tribe and help start the Fall In Legacy! The importance of the veteran community and its impact on American society is a multifaceted topic, worthy of deep exploration. Veterans, having served their country in various capacities, hold a unique position in the societal fabric, contributing in numerous ways that often go beyond their military service. ### Historical Context The veteran community has been an integral part of American society since the country's inception. From the Revolutionary War to recent conflicts, veterans have shaped the course of American history. Their experiences in service and the skills acquired therein have often been transferred to civilian life, enriching various sectors. ### Economic Contributions Veterans are known for their discipline, leadership skills, and technical expertise. Many transition into the workforce, bringing these qualities to the private sector, government roles, and entrepreneurship. Their presence in the workforce helps to diversify and strengthen it, driving innovation and economic growth. ### Social Impact Beyond economic contributions, veterans often engage in community service and advocacy. Many work with organizations that focus on issues like homelessness, mental health, and veterans' rights. Their firsthand experiences lend a unique perspective to these issues, facilitating more effective solutions and raising awareness in the wider community. ### Educational Influence Veterans in educational roles, whether as teachers, administrators, or students, bring a wealth of real-world experience. This perspective can enrich academic environments, fostering a deeper understanding of global affairs, civic responsibility, and leadership among students. ### Psychological and Health Perspectives The veteran community also plays a critical role in advancing the understanding of mental health and physical challenges associated with service. Their experiences have led to increased awareness and advancements in treating conditions like PTSD and combat-related injuries, benefiting broader society. ### Bridging Civil-Military Divides Veterans act as a bridge between the military and civilian populations, helping to foster mutual understanding. In a society where a small percentage of the population serves in the armed forces, veterans provide a crucial link, sharing their experiences and viewpoints, thus enriching the national dialogue. ### Cultural Contributions The stories and experiences of veterans have deeply influenced American culture, from literature and film to art and music. These narratives not only preserve historical truths but also offer insights into the human condition, resonating with broader audiences. ### Policy Influence Veterans often play pivotal roles in shaping policies related to national defense, foreign affairs, and veterans' benefits. Their insights, born out of real-world experience, ensure that policies are grounded in the realities of those who serve. ### Conclusion The veteran community is a vital part of American society, not just in terms of past sacrifices, but in ongoing contributions across multiple facets of life. Their experiences, skills, and perspectives enrich the nation, fostering a more resilient, informed, and cohesive society. The purpose and impact of this community are dynamic, evolving with each generation, but its significance remains a constant, integral part of the American narrative.

https://news.va.gov/123726/a-veterans-journey-from-music-to-healing/