Mujahideen mobilization in non-Pashtun regions faced very different obstacles. Prior to the intervention, few non-Pashtuns possessed firearms. Early in the war they were most readily available from army troops or gendarmerie who defected or were ambushed. The international arms market and foreign military support tended to reach the minority areas last. In the northern regions, little military tradition had survived upon which to build an armed resistance. Mobilization mostly came from political leadership closely tied to Islam. Roy contrasts the social leadership of religious figures in the Persian- and Turkic-speaking regions of Afghanistan with that of the Pashtuns. Lacking a strong political representation in a state dominated by Pashtuns, minority communities commonly looked to pious learned or charismatically revered "pirs" (saints) for leadership. Extensive Sufi and maraboutic networks were spread through the minority communities, readily available as foundations for leadership, organization, communication and indoctrination. These networks also provided for political mobilization, which led to some of the most effective of the resistance operations during the war.