With the beginning of a partial modernisation in Afghanistan in the late 19th century there emerged a pattern of opposition to this process. Often described as traditionalism it aimed not only at the maintaining of the status quo but had a demodernising twist seeking the establishment of an alternative socio-political order pursuing demodernisation dressed in traditionalist Islamic or tribal rhetoric but undermining the traditional modus vivendi by introducing political tools and institutions specifically promoting demodernisation. There are three parallel tracks in the development of actors opposing modernisation, viz., the traditionalist ones (tribes and Islamic clerics), conscious demodernisers (Bachah-ye Saqao Emirate in 1929 and the Taliban), and forces of political Islam that fit the modernisation paradigm but deliver on the demodernisation agenda (Islamist political parties cum armed movements of the 1970–1980s). The background of these three modernisation-opposing forces and the time and place specific circumstances of their operational environment explain the particular ideological and political track they were taking. Their alternating use of opposing tribal and Islamic institutions in promoting their agendas adds to the understanding of their peculiarities. Counter-modernisation activities may derive from different premises, where deliberate demodernisation and that as a by-product of modernised political endeavours are of theoretical interest.

中文翻译：

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传统主义与去现代化

随着 19 世纪末阿富汗开始部分现代化，出现了一种反对这一进程的模式。通常被描述为传统主义，它的目的不仅是维护传统主义现状但有一个去现代化的转折，寻求建立另一种社会政治秩序，追求去现代化，披着传统伊斯兰或部落的修辞，但破坏了传统的传统权宜之计通过引入专门促进去现代化的政治工具和机构。反对现代化的行动者的发展存在三个平行的轨迹，即传统主义者（部落和伊斯兰神职人员）、有意识的去现代化者（1929年的巴查耶萨考酋长国和塔利班）以及适应现代化的政治伊斯兰势力范式，但要实现去现代化议程（伊斯兰政党暨1970-1980 年代的武装运动）。这三种反现代化势力的背景及其运作环境的时空具体情况，决定了他们所走的特定的思想政治轨迹。他们交替使用对立的部落和伊斯兰机构来推动他们的议程，这增加了人们对他们的特殊性的理解。反现代化活动可能源自不同的前提，其中有意识的去现代化以及作为现代化政治努力的副产品具有理论意义。