Daily life of Pakistani potters in Peshawar

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Pakistan: where the daily slaughter of women barely makes the news

ISLAMABAD: The Azadi March could disrupt everyday life in the capital if it is prolonged or spins out of control because the venue chosen for the march is located in the heart of the city, near educational institutions and government buildings. The venue is next to the metro bus depot and track. The march is scheduled to reach Islamabad on Oct 31, and the leadership of the party has not announced its duration.

PAKISTAN-PESHAWAR-DAILY LIFE-POTTERY. A worker makes pottery at a workshop in northwest Pakistan’s Peshawar on April 22,

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The stories of murdered women are recorded with grim regularity in one and half inches of a single newspaper column.

Throughout Pakistan, as in most agrarian societies, family organization is strongly patriarchal, and most people live with large extended families, often in the same house or family compound. The eldest male, whether he is the father, grandfather, or paternal uncle, is the family leader and makes all significant decisions regarding the family and its members. In wealthy peasant and landowner households and in urban middle-class families, the practice of keeping women in seclusion purdah is still common; when women leave their houses, they typically cover their heads.

Among the rural poor, women have duties on the farm as well as in the house and do not customarily observe purdah. Among the wealthiest Pakistanis, Western education and modes of living have eliminated purdah, but, in general, even among that group, attitudes toward women in society and the family often have been viewed by outsiders as antiquated. Change has occurred most rapidly among the urban middle-income group, inspired by increasing access to the West as well as by the entry of women into the workforce and into government service.

An increasing number of middle-class women have stopped observing purdah, and the education of women has been encouraged. In traditional parts of Pakistan, social organization revolves around kinship rather than around the caste system that is used in India. The lineage elders constitute a council that adjudicates disputes within the lineage and acts on behalf of the lineage with the outside world—for example, in determining political allegiances.

In contemporary Pakistan, the question of class distinction based on historic patterns of social interaction has become blurred by the tendency to pretend that one has lineage to a nobler ancestor. However, irrespective of the questionable authenticity of a claim to a particular title, the classification of social status persists.

Pakistani clothing styles are similar in many ways to those found in India.

SOAS University of London

Col R Muhammad Hanif. Akram Malik. Anza Abbasi. Mustafa Abdullah Baloch.

The article aims at presenting a brief ethnography of Pakistan’s electronic media as a cultural text of everyday life. It is in the sphere of entertainment that the.

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Pakistani artist’s Sci-Fi touch to everyday-life scenes are more than what meets the eye

The standard of living in Pakistan differentiates and varies between different classes of society. Pakistan is a largely developing country and according to the Human Development Index , is ranked th out of countries, upper side of “low human development. Despite having a growing middle class numbering over 70 million, [2] a large portion of the country’s population remains poor. Poverty , unemployment and a population boom contribute to Pakistan’s current social problems.

This week, Michael Benanav shares a collection of portraits from Gujarat, a state in western India. With around 10, cases reported daily, India.

A barbershop in Rajkot. Photographs and Text by Michael Benanav. This week, Michael Benanav shares a collection of portraits from Gujarat, a state in western India. With around 10, cases reported daily, India ranks third in the world in new coronavirus infections , behind the United States and Brazil. Here, philosophies of asceticism live side-by-side with those of raw capitalism.

In the city of Ahmedabad, with an estimated population of 8 million, exquisite examples of centuries-old architecture stand near gleaming modern structures and tarp-covered slums. The state is rightly renowned for its exceptional textile arts, its food and as the last home of the endangered Asiatic lion though there are plans to move some to neighboring Madhya Pradesh. I first went to Gujarat in to work on a project about the nomadic Maldhari tribes that roam the countryside herding cows, buffaloes, camels, goats and sheep.

Aside from learning about the struggles that these communities face in a rapidly changing country, I met people proud of their way of life who have a deep connection to their animals. The Maldhari are famed in Gujarat for the quality of their dairy products, and they know their herds so intimately, I was told, that they can tell from one sip of milk exactly which buffalo or cow it came from. Through many conversations covering a wide range of subjects, the complexities of Indian life and politics and caste and religion slowly came into focus.

I also became unexpectedly close to the couple that ran the Ahmedabad-based Maldhari Rural Action Group and members of their family — particularly two journalism professors. Aside from everything I learned about India that can only be gleaned through time spent with families, I left with lifelong friends.

Mega Mall Helps Pakistanis Escape Pressures Of Everyday Life

Abstract This dissertation takes distance from scholarship on Pakistan that considers sectarianism to be the exclusive preserve of religious politics. It fails to ask how and why sectarianism has found support among Pakistanis. I claim sectarianism has to be studied not only as politics but also as a historical condition. This condition is prefigured by the political constitution of Muslim subjects in colonial India and their enduring commitment to Islamic Ideology.

I distinguish the sectarian condition from sectarian politics by showing this condition to be a response to such politics, containing its excesses to allow Pakistani Muslims to maintain a minimal commitment to Islamic ideology. However, this condition inadvertently engenders violence.

him to Mexico City where he is not interested in narrating an action-packed story but instead would like to put his impressions of everyday life down on paper​?

Philip Reeves. Islamabad’s a pretty quiet place at night. That’s no big surprise in a capital full of forts and road blocks. But that’s not the case at the city’s latest landmark, the Centaurus Mall, where Pakistanis, young and old, flock to a place that feels far removed from the problems of Islamabad. We occasionally get postcards from our international correspondents who report and live in various spots around the world.

NPR’s Philip Reeves is based in Pakistan where violence has killed tens of thousands of people in recent years. Philips says some in the capital, Islamabad, to find ways to escape the pressure. My house is a short drive from Parliament and the Supreme Court. The foothills of the Himalayas aren’t so far away. REEVES: It feels like utopia here, until you peer over the spikes on the garden wall and see the armed security guards outside every home.

Over the years, bombings and shootings have turned Islamabad into a city of forts and roadblocks. Yet, behind the razor wire, there’s more going on than you’d think. Its three towers look like gigantic cigarette lighters, rearing high into the sky.

village life in pakistan