#language institute in karachi

[rap-bull]

THE JOURNEY OF JAUN ELIA.

Jaun Elia: Life History and Famous Poetry

Life History: Syed Sibt-e-Ashgar Naqvi, known by his pen name Jaun Elia, was a renowned Pakistani Urdu-language poet, philosopher, biographer, and scholar. He was born on December 14, 1931, in Amroha, British India. Jaun Elia belonged to a family of scholars and intellectuals; his father, Allama Shafiq Hasan Elia, was a scholar of Persian and Urdu, and his brother, Rais Amrohvi, was a well-known psychoanalyst and philosopher.

Jaun Elia's academic journey took him to various institutions, including the University of Karachi, where he earned his Master's degree in Urdu literature. He later pursued postgraduate studies at the University of London and earned a second Master's degree.

Despite his academic achievements, Jaun Elia led a tumultuous personal life marked by financial difficulties, failed relationships, and struggles with addiction. His unconventional lifestyle and disregard for societal norms were reflected in his poetry, which often explored themes of love, existentialism, and the complexities of human relationships.

Jaun Elia's love for languages and literature extended beyond Urdu. He was well-versed in Persian, Arabic, English, and various regional languages, which enriched the linguistic diversity of his poetry.

Famous Poetry: Jaun Elia's poetry is characterized by its depth, intellectualism, and a unique blend of classical and modern elements. His verses often showcased a fusion of traditional ghazal forms with a modern, free-verse style. Here are some notable aspects of his poetry:

Intellectual Depth: Jaun Elia's poetry reflects a deep engagement with philosophical and existential themes. His verses are marked by intellectual rigor, exploring the complexities of life, love, and the human condition.

Love and Despair: A significant portion of Jaun Elia's poetry revolves around themes of unrequited love, heartbreak, and the melancholy of separation. His verses express the intensity of emotions, blending classical poetic motifs with a contemporary sensibility.

Satire and Wit: Known for his sharp wit and satirical observations, Jaun Elia's poetry often critiqued societal norms, conventions, and hypocrisies. His verses were a medium through which he conveyed social commentary and his own philosophical reflections.

Versatility in Forms: While rooted in the classical tradition of Urdu poetry, Jaun Elia experimented with various forms, including ghazal, nazm, and free verse. His poetry reflects a fusion of traditional and modern styles.

Legacy: Jaun Elia's influence extends far beyond his lifetime. Despite facing challenges during his life, his poetry has gained immense popularity posthumously. His literary contributions continue to be celebrated, and his verses resonate with readers who appreciate the depth and intellectual richness of Urdu poetry.

Jaun Elia passed away on November 8, 2002, leaving behind a legacy of profound and evocative poetry that continues to captivate and inspire lovers of Urdu literature.

Poetry collections of jaun elia

Sukhan Meri Udasee Hai Zakham-e-Umeed Mubada Tumharey Aur Mere Darmiyan Daricha Haye Kheyal Qitaat Inshaye aur Mazaameen Farnood Is Rang Ke Tufaan Shayad firaaq

Elia was not just a poet but was also an editor and a translator, especially of old Sufi, Mutazili and Ismaili treatises.

Masih-i-Baghdad Hallaj, Jometria, Tawasin, usman Isaghoji, Rahaish-o-Kushaish, Hasan bin Sabah Farnod, Tajrid, Masail-i-Tajrid, Rasail Ikhwan al Safa

[theknowledgebasee]

The 10 biggest cities in Pakistan

1. Karachi Karachi, the sprawling metropolis on the Arabian Sea, is Pakistan’s largest city and its economic engine. With a population exceeding 15 million, it is a melting pot of cultures, ethnicities, and languages. The city was once the capital of Pakistan and still serves as the headquarters for numerous multinational corporations and financial institutions. Karachi’s port is one of the…

[thomashenryworlds]

IELTS Test Centres in Pakistan (2025) – Locations, Contact Details & Free Consultancy

If you're planning to study in the UK, taking the IELTS (International English Language Testing System) is a crucial step. Recognized by UK universities and immigration authorities, IELTS is essential for proving your English proficiency.

In Pakistan, the British Council and IDP Education conduct IELTS exams across multiple cities, including Lahore, Karachi, Islamabad, Faisalabad, Peshawar, and Quetta, making it easier for students to access test centres conveniently.

Why Choose the Right IELTS Test Centre?

Whether you prefer a computer-delivered or paper-based test, selecting the right test centre ensures a smooth and stress-free experience.

As UK student visa experts, we provide FREE consultancy to assist Pakistani students with IELTS registration and visa application submission at VFS Centres in Pakistan. Contact us today to start your journey toward studying in the UK!

IELTS Test Centres in Major Cities of Pakistan

Islamabad

British Council, Paradise Complex 📍 Near PSO Pump Express Highway Shakrial, Islamabad 📞 +92 316 5350822 🌐 British Council Website

Gerry’s Visas 📍 Gerry’s Building, Park Road, Chak Shahzad, Islamabad 📞 0900 07860 / 9999 🌐 Gerry’s Visa Website

IDP Education Islamabad 📍 Suite No G13, ISE Tower, Jinnah Avenue, Islamabad 📞 +92 51-2726798 🌐 IDP Website

AEO Islamabad 📍 The Mark, Club Road (Near Islamabad Club), Islamabad – 44000 📞 +92 302 858 7776 🌐 AEO Website

Lahore

IDP Lahore – Johar Town 📍 2-B Khayaban-e-Firdous, Johar Town, Lahore 📞 +92 42 37886749 🌐 IDP Website

AEO Lahore (Gulberg) 📍 50 C III, Gulberg III, Lahore 📞 +92 42 111 236 000 🌐 AEO Website

Ali Institute of Education 📍 Ferozepur Road, Near Gulab Devi Hospital, Lahore 📞 +92 334 5592928 🌐 Ali Institute Website

Karachi

IDP Karachi – Clifton 📍 Office #105, First Floor, The Forum Mall, Block 9, Clifton 📞 +92 213 5290441 🌐 IDP Website

AEO Karachi DHA 📍 Office # 301-302, 3rd Floor, Plot #35-C, Khayaban-e-Muslim, Phase 6 DHA 📞 +92 330 2689146 🌐 AEO Website

IISAR Foundation 📍 B-41, Sector 15-A/5, North Nazimabad Town, Karachi 📞 +92 21 36931001 🌐 IISAR Website

Other IELTS Test Centres in Pakistan

Faisalabad: SKANS, IDP Faisalabad, British Council Roots Ivy

Multan: AEO Multan, British Council Ramada Hotel

Peshawar: Serena Hotel, British Council Marbella Cave

Quetta: British Council Serena Hotel, The Origin School System

Sialkot, Sargodha, Bahawalpur, Abbottabad, Gujranwala, Gujrat, Hyderabad, Mirpur, Wazirabad, Sahiwal (Multiple test centres available)

For a complete list of test centres, visit the official British Council, IDP, and AEO websites.

Why Take the IELTS Test?

Required for UK student visa applications

Accepted by top universities in the UK

Available in multiple cities across Pakistan

Options for computer-delivered and paper-based tests

Free Consultancy for UK Study & IELTS Registration

A high IELTS score boosts your admission chances and strengthens your UK visa application. Our expert consultants offer FREE guidance to help Pakistani students register for IELTS and submit visa applications at VFS Centres.

📞 Get in touch today and take the first step toward studying in the UK! 🚀

🔹 Register Now

[09theartfulmarketplaceblog]

IELTS, or the International English Language Testing System, is a standardized test assessing English proficiency in listening, reading, writing, and speaking. Recognized globally, it's commonly required for academic and immigration purposes, with scores on a scale from 0 to 9. Administered by the British Council, IDP, and Cambridge, IELTS validates language skills for individuals worldwide. for more about the IELTS Visit, JAK Institute.

[zonadawood1234]

Exploring Bookshops Near Me in Pakistan: A Haven for Bibliophiles

Introduction:

Bookshops have always been a sanctuary for book lovers, offering a treasure trove of knowledge and imagination. In Pakistan, the love for books runs deep, with numerous establishments catering to the literary needs of avid readers. Whether you're a local resident or a traveler seeking literary delights, this article will guide you through some of the best bookshops near you in Pakistan. From quaint independent stores to bustling marketplaces, these bookshops are sure to captivate your senses and ignite your passion for reading.

Liberty Books:

Located in major cities across Pakistan, Liberty Books is a renowned chain that has been serving readers for decades. With an extensive collection of both local and international titles, this bookstore offers a diverse range of genres, including fiction, non-fiction, children's literature, and academic resources. Their knowledgeable staff provides excellent recommendations, ensuring that every visitor finds their perfect read. Additionally, Liberty Books often hosts author signings, book launches, and literary events, making it a hub for literary enthusiasts connect and engage.

Saeed Book Bank:

Situated in Islamabad, Saeed Book Bank is one of the largest bookstores Pakistan. Spanning multiple floors, this iconic establishment boasts an impressive selection of books covering various subjects, from literature and history science and technology. The store's layout well-organized, making it easy for visitors to navigate through the vast collection. Saeed Book Bank also offers a comfortable reading area where customers can peruse their potential purchases. With its commitment to promoting reading culture, Saeed Book Bank remains a favorite destination for book lovers in the capital city.

Ferozsons:

Established in Lahore in 4, Ferozsons is one of the oldest and most respected bookshops in Pakistan. This iconic store has a rich history and continues to be a prominent literary institution. Ferozsons specializes in academic books, catering to students, researchers, and. Their collection includes textbooks, reference materials, and scholarly publications across various disciplines. The bookstore also stocks a wide range of general interest books, making it a-to destination for both serious readers and casual book enthusiasts.

Urdu Bazaar:

Those seeking a more traditional book-buying experience, Urdu Bazaar in Karachi is a must-visit. This bustling marketplace is a treasure trove Urdu literature, poetry, and regional language books. From classic works by renowned Pakistani authors to contemporary titles, Urdu Bazaar offers an extensive selection of books at affordable prices. Navigating through the narrow lanes filled with stacks of books is adventure in itself, allowing visitors stumble upon hidden gems and rare editions. Urdu Bazaar truly captures the essence of Pakistan's literary heritage.

Conclusion:

Bookshops in Pakistan provide a haven for bibliophiles, offering a diverse range of books and fostering a love for reading. Whether you prefer modern bookstores with a vast selection or traditional marketplaces brimming with literary treasures, Pakistan has something offer every book lover. Exploring these bookshops near you will not only satisfy your literary cravings but also immerse you in the vibrant literary culture of this beautiful country. So, grab a book and embark on a journey of discovery through Pakistan's enchanting world of books.

[rockislandadultreads]

More Book Club Recommendations: Immigrant Experiences

Brown Girls by Daphne Palasi Andreades

This remarkable story brings you deep into the lives of a group of friends--young women of color growing up in Queens, New York City's most vibrant and eclectic borough. Here, streets echo with languages from all over the globe, subways rumble above dollar stores, trees bloom and topple across sidewalks, and the briny scent of the ocean wafts from Rockaway Beach. Here, girls like Nadira, Gabby, Naz, Trish, Angelique, and many others, attempt to reconcile their immigrant backgrounds with the American culture they come of age in. Here, they become friends for life--or so they vow.

Exuberant and wild, they sing Mariah Carey at the tops of their lungs and roam the streets of The City That Never Sleeps, pine for crushes who pay them no mind--and break the hearts of those who do--all the while trying to heed their mothers' commands to be dutiful daughters, obedient young women. As they age, however, their paths diverge and rifts form between them, as some choose to remain on familiar streets, while others find themselves ascending in the world, drawn to the allure of other skylines, careers, and lovers, beckoned by existences foreign and seemingly at odds with their humble roots.

In musical, evocative prose, Brown Girls illustrates a collective portrait of childhood, motherhood, and beyond, and is an unflinching exploration of race, class, and marginalization in America. It is an account of the forces that bind friends to one another, their families, and communities, and is a powerful depiction of women of color attempting to forge their place in the world.

Speak No Evil by Uzodinma Iweala

On the surface, Niru leads a charmed life. Raised by two attentive parents in Washington, D.C., he’s a top student and a track star at his prestigious private high school. Bound for Harvard in the fall, his prospects are bright. But Niru has a painful secret: he is queer—an abominable sin to his conservative Nigerian parents. No one knows except Meredith, his best friend, the daughter of prominent Washington insiders—and the one person who seems not to judge him.

When his father accidentally discovers Niru is gay, the fallout is brutal and swift. Coping with troubles of her own, however, Meredith finds that she has little left emotionally to offer him. As the two friends struggle to reconcile their desires against the expectations and institutions that seek to define them, they find themselves speeding toward a future more violent and senseless than they can imagine.

Dominicana by Angie Cruz

Fifteen-year-old Ana Cancion never dreamed of moving to America, the way the girls she grew up with in the Dominican countryside did. But when Juan Ruiz proposes and promises to take her to New York City, she has to say yes. It doesn’t matter that he is twice her age, that there is no love between them. Their marriage is an opportunity for her entire close-knit family to eventually immigrate. So on New Year’s Day, 1965, Ana leaves behind everything she knows and becomes Ana Ruiz, a wife confined to a cold six-floor walk-up in Washington Heights. Lonely and miserable, Ana hatches a reckless plan to escape. But at the bus terminal, she is stopped by Cesar, Juan’s free-spirited younger brother, who convinces her to stay.

As the Dominican Republic slides into political turmoil, Juan returns to protect his family’s assets, leaving Cesar to take care of Ana. Suddenly, Ana is free to take English lessons at a local church, lie on the beach at Coney Island, see a movie at Radio City Music Hall, go dancing with Cesar, and imagine the possibility of a different kind of life in America. When Juan returns, Ana must decide once again between her heart and her duty to her family.

The Bad Muslim Discount by Syed M. Masood

It is 1995, and Anvar Faris is a restless, rebellious, and sharp-tongued boy doing his best to grow up in Karachi, Pakistan. As fundamentalists in the government become increasingly strident and the zealots next door start roaming the streets in gangs to help make Islam great again, his family decides, not quite unanimously, to start life over in California. The irony is not lost on Anvar that in America, his deeply devout mother and his model-Muslim brother are the ones who fit right in with the tightly knit and gossipy Desi community. Anvar wants more.

At the same time, thousands of miles away, Safwa, a young girl suffocating in war-torn Baghdad with her grief-stricken, conservative father will find a very different and far more dangerous path to America. These two narratives are intrinsically linked, and when their worlds come together, the fates of two remarkably different people intertwine and set off a series of events that rock their whole community to its core.

The Bad Muslim Discount is an irreverent, dramatic, and often hysterically funny debut novel by an amazing new voice. With deep insight, warmth, and an irreverent sense of humor, Syed Masood examines quirky and intense familial relationships, arranged marriage, Islamic identity, and how to live together in modern America.

[ict-academy-blog]

https://www.ictacademy.pk/courses/english-language/english-language-course-in-karachi/

[beardedmrbean]

Islamabad — 

China has pressed long-time ally Pakistan to ensure the security of Chinese nationals in Pakistan and swiftly bring to justice those behind a bombing Tuesday that killed three Chinese teachers.

“The blood of the Chinese people should not be shed in vain, and those behind this incident will surely pay the price,” the Chinese Foreign Ministry said Wednesday, without elaborating.

The deadly attack took place at the entrance to the China-run Confucius Institute in the southern Pakistani city of Karachi, when a suicide bomber blew herself up near a van transporting Chinese staff.

The director of the institute was among the three Chinese teachers killed. A Pakistani driver was also killed and a Chinese teacher was injured.

The Chinese Foreign Ministry said in its statement that assistant Foreign Minister Wu Jianghao called Islamabad’s ambassador to Beijing, Moin ul Haque, to express his “extremely grave concern.”

“He demanded that the Pakistani side should immediately make [a] thorough investigation of the incident, apprehend and punish the perpetrators to the full extent of the law,” the statement said.

The outlawed Baluch Liberation Army (BLA) insurgent group took responsibility for plotting the attack and released a picture of the purported bomber. Pakistan and the United States list the group as a terrorist organization.

The Chinese Foreign Ministry said that its diplomatic missions in Pakistan would continue to urge relevant authorities to “handle properly the follow-up matters of those killed, treat the injured, and resolutely crack down on the terrorist organization involved.”

Pakistani Prime Minister Shehbaz Sharif condemned the attack and promised to do whatever it takes to bring the perpetrators to justice. Sharif visited the Chinese Embassy in Islamabad following the attack to express his condolences.

“We are deeply shocked and distressed at this dastardly attack on our Iron Brothers,” read the note written by Sharif at the embassy, in which he reiterated that “we remain committed to eliminating all militarists and terrorists from Pakistani soil,” according to Chinese state media.

Critics questioned the official claims, citing a lack of progress in Pakistan's investigations into previous attacks on Chinese workers in the country, which, analysts say, has become the most dangerous place for Chinese overseas.

Mustafa Hyder Sayed, who heads the Islamabad-based Pakistan-China Institute, said the security of Chinese nationals in Pakistan has become the biggest concern for Beijing in terms of furthering its bilateral economic cooperation.

"I think this is an inflexion point in Pakistan-China cooperation because this has now crossed a red line as far as China is concerned,” Sayed told VOA.

“Pakistan has repeatedly vowed to have foolproof security arrangements for the Chinese; however, we have not been able to walk the talk, and our rhetoric has not been able to materialize into action,” he said.

Sayed said he expected that the future presence of Chinese individuals in Pakistan, whether through its Chinese companies, Confucius Institutes or other projects, “would be now conditional and linked to robust and effective preemptive measures for security of the Chinese in Pakistan.”

Confucius Institutes, established in universities around the world, offer Chinese language graduate classes. Critics say Beijing is trying to use them to promote its foreign policy agenda.

The BLA, which operates out of natural resources-rich southwestern Baluchistan province along with several other banned separatist groups, has been waging insurgent attacks against Pakistani forces and Chinese nationals in the province.

Baluch separatists oppose Chinese investments, particularly in Baluchistan, claiming China and Pakistan are depriving people in the impoverished region of their natural resources.

The BLA has expanded its violent activities to other parts of Pakistan, particularly Karachi, in recent years, and used a female suicide bomber for the first time in Tuesday’s attack.

Beijing has invested more than $25 billion over the past seven years in large-scale infrastructure development projects in Pakistan, including Baluchistan, under China’s global Belt and Road Initiative.

The bilateral program, known as the China-Pakistan Economic Corridor, or CPEC, has built road networks and power plants across Pakistan and the Gwadar deep-water port in the turbulent province.

In a post-attack video message on Tuesday, a masked BLA commander claimed that his group has formed a "special unit" to target Chinese officials and installations to ensure CPEC projects "will fail miserably" in Baluchistan.

"President Xi Jinping, you still have time to quit Baluchistan, or you will witness a retaliation from Baluch sons and daughters that you will never forget," warned the militant commander, referencing the Chinese leader.

The BLA had taken responsibility for staging a 2018 gun and bomb attack against the Chinese consulate in Karachi in which two Pakistani security guards were killed.

In 2020, BLA militants in the city tried to storm the Pakistan Stock Exchange, where a Chinese consortium has a 40% stake, but security forces engaged the assailants in the parking area and killed all of them.

Pakistan accuses rival India of supporting and funding Baluch militants to undermine CPEC, accusations that New Delhi rejects.

In July, a suicide car bombing of a bus convoy transporting Chinese workers to the China-funded Dasu hydropower project under construction in the northern region of Kohistan killed nine of the workers and three Pakistani security guards. It was the largest loss of life of Chinese nationals in Pakistan.

[typehaider]

Cultural Diversity in Pakistan: A Sociological Perspective

The world is made up of over seven billion people who belong to different kinds of cultures. From the Native Americans in the US to the Mongols in Mongolia, every ethnic group has its own culture. And the coexistence of these cultures within a society without homogenization or cultural hegemony is cultural diversity.

What is culture?

Culture is the lifestyle - a way of being – for ethnic groups. For every ethnic group in a race, there are certain aspects of their culture that define their identity. For example, Muslims in the sub-continent make halwa on Shab-e-Baraat and dress in shalwar kameez on Fridays; Mursi women from southwestern Ethiopia have lip plates; the Chinese deep-clean their homes on New Year’s eve; members of the Māori culture in New Zealand greet each other by pressing their noses and foreheads together.

Culture is a set of unwritten but lasting rules passed down through language from generation to generation. Sometimes there are certain reasons that support a ritual, but there are also times when people cannot explain why members of their ethnicity perform that action. This is because people are inclined to accept their culture as simply the way to exist. Anything else to them is strange and jarring, as evident in the concept of ‘culture shock’.

Where do cultural practices come from?

A society’s religion and geographical territory (including climate and environment) are what make its cultures. For example, the culture in Middle-eastern regions involves both men and women dressing in long, loose garments made with light fabric (tawb for men; abaya for women) because of the desert climate. They have also been covering their heads even before Islam spread its influence due to the harsh daylight and cold nights (climate).

Using the example of the Arabs again, their culture includes cooking that uses dates, olives, and lamb a lot. This is because the most common livestock in that region were sheep and camels and date and olive trees grew in abundance (environment).

Vegetarian cuisine is extremely popular in India, being an essential part of its culture. This comes from the Hindu religion, in which meat and some other ingredients are forbidden. And, it is the norm to greet each other with Salam in Pakistan because it’s a part of Islam. These parts of the culture come from religion rather than the climate or environment.

Cultural Diversity

The heterogeneity and independence of cultures existing within a single society and/or social group is cultural diversity. For instance, if a society’s members include African Americans, Indians, Mexicans, Europeans, Arabs, and East-Asians, as they practice their respective cultures, it will be considered a culturally diverse society.

The inclusion of members of different ethnicities and cultural backgrounds without social prejudice and racism is cultural diversity. If a society has members from different ethnic and cultural groups but they do not/are not allowed to practice their culture, it is not culturally diverse. Instead, such societies are monocultural due to ethnocentrism. Examples of such societies may include certain communities in the USA – especially historically – and even the Pakistani society, to an extent.

Cultural Diversity in Pakistan

Pakistan is a heterogeneous country, comprising of many cultures and religions. The ethnic groups in Pakistan include Baloch, Hazaras, Pashtuns, Punjabis, Pothwaris, Sindhis, Saraikis, Kashmiris, Makranis, Baltis, Burusho, and Muhajirs, out of many others.

Pakistan’s dominant religion is Islam, however, and that influences the cultures in the country in an essential manner. From greeting styles to food, weddings, funerals, and naming, the Pakistani society follows Islam – the Sharia laws and Sunnah – very closely.

And, by association, a considerable part of the Middle-eastern culture (especially Saudi-Arabian), has been integrated into Pakistan’s culture. The concept of wearing an abaya and naming children with ‘Ibne’ and ‘Binte’ suffixes are examples of Arabic culture being infused in Pakistani society.

There is also significant Western influence integrated into the lifestyles of the pre-Independence urban societies, such as the ones in Karachi and Lahore, from the era of the British rule in the sub-continent. Now, due to globalization, there’s also an American influence on Pakistan’s urban societies.

Aside from external influences, there is a significant amount of xenocentrism amongst several cultural groups in Pakistan. There is also a deep sense of religious exclusivism in the Muslim majority that – either directly or indirectly – suppresses other religious groups, such as the Hindus and Christians.

Although Pakistan appears to be a culturally diverse state, it’s actually an amalgamation of different cultural and religious groups suppressing others. Urdu is the national language of Pakistan, but many urban Punjabi, Sindhi, Pashtun, etc. groups fall into two extremes with the language: they either hate it and refuse to speak it unless necessary, or they abandon their native languages in favor of blending in with the historically-urbanized groups in major cities. The same applies to their culture, which results in cultural attrition (or acculturation).

Now, the majority of the bourgeoisie classes are more attuned to Western cultures instead of their native identities. The adoption of the American lifestyle - in regards to social relationships, religion, and values - is evident in nearly all urban groups.

Thus, it can be said that Pakistani society is actually consisting of various pseudo-cultures, set apart only in physical attire and the ‘secular vs. religious’ differences. There is almost no ethnic group in Pakistan that is entirely subscribing to its original culture; instead, these groups have been reshaped by Middle-eastern influences and then Western ideologies.

The cultural diversity that is celebrated in Pakistan is not an acceptance of cultural differences; instead, it’s surface-level momentary cooperation that’s represented through a superflux of Pashtun pakuls, Punjabi bhangras, Sindhi ajraks, and Urdu poetry. There is still ethnocentrism that flips into xenocentrism upon exposure to different cultures prevalent in Pakistan.

Introducing Cultural Diversity in Pakistan

Ethnic groups in Pakistan can celebrate their cultures by accepting them in a way that does not imply they’re superior over others.

1.      Acceptance of one’s own culture: The first step that should be taken in order to make the Pakistani society culturally diverse would be to accept one’s own culture and values. There is no shame in being belonging to a culture that’s vastly different from the ones shown in popular (mostly American) TV shows, or having a mother who’s unable to communicate in English or Urdu.

2.      Respect for differences: Ethnic accents or dressing styles should not be subjected to ridicule, a pakul is not merely a hat to be worn in cultural festivals, and a saree is not a symbol of Bollywood influence or Hinduism, it’s a traditional garment worn by the women of many cultures. The association of cultural pride with daily attires and preferences should be put an end to. If a person prefers to wear jeans over shalwars on regular days, it does not mean they are ashamed of their culture. And, similarly, if a person feels comfortable listening to music in their native language, it does not mean they harbor animosity towards those who prefer Western music.

3.      Recognition of other cultures: An Urdu-speaking family in Karachi is not Hindustani or Sindhi – they’re Muhajirs, and they are allowed to take pride in the customs of their ancestors that were practiced in the region that is now India instead of Pakistan. Gilgitis are not the same as Kashmiris or Baltis or Pashtuns – they have their own identity and culture. Pashtuns are not a carbon-copy of Afghans, Saraikis are not “hybrid Sindhi and Punjabi”, and not all Muhajirs are from Dehli or Lucknow.

4.      Empowering all cultures: The Pakistani entertainment industry and media should be used to spread acceptance, through movies, dramas, and children’s programs. A new wave in Urdu, Pashto, Punjabi, Sindhi, Balochi, etc. literature and art should be encouraged, creating stories and poetry that would attract the modern generation and keep the languages alive.

5.      Acceptance through languages: A multilingual society should be promoted instead of suppressed through Westernized-conditioning. Language clubs and competitions should be inclusive of all the native languages of Pakistan and not just English and Urdu.

6.      Acceptance and diversity from family institutions: Couples that belong to different ethnic groups should cultivate a culturally diverse environment for their children to grow in. Marriages between members of different cultures should not be shameful; instead, they should be encouraged.

7.      Valuing cultural heterogeneity: most importantly, it should be established that no culture is flawless. And that is because culture is not an innately flawless institution. Certain aspects of it may become redundant, but that does not mean the entire culture should be abandoned. Modifying a culture is not mutilating it; it’s a progression that should not be fueled by globalization.

No change can be brought without the active participation and consent of all ethnic, gender, religious, and age groups. Comfort with one’s own identity will allow the acceptance of other cultures, so it’s important to be aware of one’s ethnic and religious values along with a deep respect for those who are different.

[tareq131824me]

Who first translated the Qur'an into Bengali?

There is no end to the confusion among us who first started this fortunate work of translating the Quran into Bengali. Who or what word introduced in our society that Girish Chandra Sen, the evangelist of the new legislation of Brahmanism, translated the Quran into Bengali for the first time. This is the same thing about the founder of democracy, Abraham Lincoln. Just as such statements have no basis in the eyes of political scientists, similarly there is no reality in the eyes of Quran scholars. One or two printers and publishers of the Quran in our region, together with them, are freely promoting something that is historically unsupported.

 Girish Chandra Sen has translated and published the entire Quran, so there is no chance of underestimating him and his contributions. That is why he is the first translator to deny the contribution of others and call it oppression. We must acknowledge that he has translated and thanked me for this great work.

 Currently, many commentaries and Bangla Quran have been published. But two hundred years before today, this idea was unimaginable. At that time, the interpretation and translation of the Quran were mainly in Urdu and Persian. The glory of books in Bengal. Stories, poems, events, and Islamic themes were also written in the language of the book. The story of the Prophet, the victory of the Prophet, and many other religious matters were narrated in the language of the book. Hundreds of thousands of books including Khairul Bashar, Pandenama, Mesbahul Islam have spread the knowledge and enjoyment of Bengali literature from house to house. People were satisfied with them.

 The famous Mujaddid Islamic thinker and social reformer of India at that time, Shah Wali Ullah Muhadis Dehalvi (1803–18), and descendants of that dynasty tried hard for the full implementation of Islam in India. His great-grandson Shah Ismail Shahid (17-1831), along with his comrades, lit the lamp of the Islamic Renaissance. He has dedicated himself to setting his ideas with the help of Australians and Moses. The Maulana Amiruddin Basunia under consideration was a person of the past. According to the investigation, Maulana Amiruddin Basunia started the first Bengali translation of the Quran in 1806, about 60 years before Girish Chandra Sen's translation in 1855. He completed the Ampara translation of the Quran at that time.

 This historical information is supported by the writings of almost all Quran scholars from Dhaka and Calcutta. Almost all the Quran research institutes of both Bengalis agree that Maulana Amiruddin Basunia is the lucky person who gave a great start to this great work of translation of the Quran into Bengali. This information has been equally supported in Ph.D. research written on the history of Quran translation in Bengali in various universities of our country over a decade. Therefore, in only two years of his translation, the famous Quranic researcher Maulana Naeemuddin appeared with a reliable and complete translation of the Quran. Earlier, an English priest from Calcutta also translated the Quran. It is heard that Maulana Amiruddin translated the Quran from Basunia to Girish Chandra Sen, i.e. between 1608 and 1850.

 Even 6 years before Girish Chandra, another non-Muslim Rajendralal Mitra published a translation of the Quran. However, his translation was not complete. There were passages in his translation. In 1833, Maulvi Naeemuddin (1832–1907) published a monthly magazine called Akbar Islamiyya, through which he began to dispel the superstitions of society and translate the Quran. He died on 23 November 1906 after completing the translation of the Quran by 10 paragraphs. Akbar's Islamia lasted from 173 to 1793. Famous writer and editor Sheikh Abdur Rahim (1859–1931) praised Akbar Islamia and Maulvi Naeemuddin, then published from Tangled. The poet Abdul Qadir (1908–1974) noted in the third chapter of his book on civic literature and culture that Maulvi Nayimuddin was the first Bengali Muslim to translate the Quran into Bengali. He translated 10 paragraphs and was transferred on 23 November 1906 before the completion of printing. The poet Abdul Qadir has written in the fourth chapter of his book, and the first Muslim to translate the entire Quran into Bengali. Printed by Munshi Karachi Box at Maulana Mohammad Abbas Ali (1859-1932), 1317 Bengali year, Beniapukur Road, 33, Calcutta. Was. Translation up to 30 Paras. Page Number 96. Urdu translation below the original Arabic text and Bengali translation below it.

 Urdu Tafseer and Bengali notes are given on either side of the border. Then at the end of that comment, the translator quoted what he said, ure is the original scripture of Islam, Amritamayan Quran… scholars have translated it into Persian, Urdu, etc. But to date, no translation of this has been seen in simple Bengali language which is understandable to the Muslims of Bengal. They were deprived of the sweet words of the Quran. This translation was published to overcome its shortage. Then in the fifth chapter, he tells about the translated commentary of Khan Bahadur Maulvi Taslimuddin Ahmed (1852–1926). The first volume (first 10 paragraphs) of his translated Quran was published in 1329 BS i.e. 1922 AD and the second section was published in 1330 BS or 1923 AD (second 10 paragraphs) and the third section or last section was published in 1925 AD. The first section was 456 pages, the second section was 456 pages and the third section was 521 pages. The original Arabic was not given in this translation, but the verses and Ruku numbers were given. In the sixth chapter, he mentions the names of all those who have completed subsequent translations of the Quran. Maulvi Abdul Hakim and Ali Hasan translated the entire Quran in 1936. Maulvi Nakibuddin Khan's (1890–197) translation was in 30 volumes in 30 paragraphs.

 Ruhul Amin, Maulana Mohammad Akram Khan, Maulvi Hawa Ahmed, Maulvi Moe. Taimur, Fazlur Rahim Chaudhary, Dr. Muhammad Shahidullah, dr. Kudrat-e-Khuda, Proc. Abul Fazl and others translated parts of the Quran. In 1933, Nazrul composed Ampara in poetry.Former dean of the Department of Arabic and Islamic Studies at Rajshahi University, Drs. Krishna Kumar, who published a special discussion-review and research literature on many translations and commentaries of the Quran. Muhammad Mujibur Rahman. His theme was the practice of the Quran in Bengali.

[thefocusschool-blog]

Difference Between Matric Board & Cambridge System

In Pakistan, education has different frameworks or standards, which makes a huge difference and creates a gap between people. In recent times the prime minister of Pakistan addressed this drawback of our society that in Pakistan every educational institute designs its syllabus or framework depends on their standards which creates different ideologies and mentality of people in Pakistan and crisis occurs. Pakistan has four provinces and all four provinces have their different curriculum which is a major gap and reason of ideology crisis in Pakistan

When students reach in the middle of secondary education, so they get the choices either they want to go for Matric Education or peruse for the Cambridge system. Now what they are? Following are the major differences between both the systems

Recognition

The first difference between the Cambridge system and the Matric system is the recognition. The Cambridge system is designed and maintains by the Cambridge university London also the exams and syllabus checks by globally. Meanwhile, the Matric system is recognized by locally the syllabus, exams are conducted under the local boards of Pakistan like Karachi board, Lahore or federal board.

Fees Structure

The fee structure of the Cambridge system is not affordable by the majority. Minimum fee the student has to pay 15000 per month just for tuition fee, on the other hand, the Matric system fees are affordable and very less according to the Cambridge system that is 3000 to 4000 per year.

Exams System

The Cambridge system conducts the exams twice in a year in May, June or in October, November so it takes almost 3 years’ program of education. The Matric system offered a single exam once in a year which makes it the two-year program.

Grading System

The grading system of matric education decided by the local authorities and strongly depends on the marks of intermediate and secondary education. The Cambridge grading system is easier than the Matric system because it is the same as the international grading system.

Syllabus Design and Language Difference

The syllabus of both the systems has major conflicts and differences because the Cambridge system design syllabus according to international education experts to find out the hidden talents of the students also prepare an exam on the basic concepts. On the other hand, the Matric system syllabus looks very simple as compared to the Cambridge system, which is standard, sometimes vary but a little bit after two to three years of gap. Cambridge prefer the English languages all over the course because of international worth but matric system offers in Urdu as well because of local recognition

Best Education Centre in Gulshan e Iqbal

There are number of primary schools and education centre in Gulshan, The Focus School is one of the best schools in Gulshan near NIPA. The Focus School is offering quality Cambridge education in Gulshan and offering amazing discounts on admission fees.

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Pakistan’s Undeclared Censorship | The Diplomat

Pakistan People’s Celebration Chairman Bilawal Bhutto, when addressing a ceremony on Planet Press Freedom Working day in Karachi, claimed that Pakistani media is facing undeclared censorship. Sadly, the journalist community agrees with him.

Pakistan’s media houses are doing work less than a local weather of worry, which is influencing their protection and operations. Journalists are ever more practising self-censorship to help you save the two their jobs and lives they are bullied on social media, kidnapped in broad daylight, and threatened for reporting details.

The federal government is managing commercials for information channels in an attempt to silence them. It is a really sorry condition for media homes that intensely rely on government adverts. The most current example is the country’s most-browse English language newspaper, Dawn, and its Television set channel, whose commercials were being banned on Press Liberty Working day. Mubashir Zaidi, a senior journalist affiliated with explained channel, broke the information in a person of his tweets.

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So @pid_gov has banned commercials for @Dawn_Information on #PressFreedomDay  Naya Pakistan? PM @ImranKhanPTI ? @PTIofficial

— Mubashir Zaidi (@Xadeejournalist) May possibly 3, 2019

Pakistan ranked 142nd out of 180 nations around the world – falling three sites from 2018 – in Reporters With out Borders’ 2019 Entire world Press Flexibility Index.

“The red line has expanded. The institution is interfering at just about every doable amount. There are no totally free converse shows. Information and articles or blog posts are censored. It is extensive censorship,” columnist and analyst Imtiaz Alam said.

The “red line” now includes criticism of the highly effective armed forces of Pakistan and the new Pakistan Tehreek-e-Insaf (PTI) governing administration, protection of rights-based mostly alliance Pashtun Tahaffuz motion (PTM), and reporting on previous Primary Minister Nawaz Sharif, who is at the moment in jail.

Journalists who cross these crimson lines confront a selection of threats, from reduction of livelihood to reduction of life. A distinctive report of the Pakistan Press Foundation unveiled that at least 48 journalists ended up killed in specific attacks in the final 17 yrs. Balochistan and Khyber Pakhtunkhwa are deemed the most dangerous provinces for journalists in Pakistan.

Lawful motion is also utilized to preserve the press silent. According to a report on the condition of Pakistani media in 2018 posted by the Pakistan Push Basis, 7 journalists and a single media business proprietor confronted legal steps in 2018.

This calendar year, senior journalist Shahzeb Jillani was accused of cyberterrorism based mostly on his reviews on the lacking individuals difficulty on a speak exhibit. Jillani is dealing with rates underneath Sections 10(a) (cyberterrorism), 11 (dislike speech), and 20 (destructive code) of the Pakistan Digital Crimes Act (PECA), 2016.

Cyril Almeida is going through treason charges and vacation limitations right after he released an interview with Nawaz Sharif, in which the a few-time prime minister of Pakistan accused the Pakistani military of aiding the armed group that carried out the 2008 Mumbai attacks.

The report also mentions that there have been at least 31 occasions of journalists, anchorpersons, and tv channels remaining issued demonstrate-result in notices, anchorpersons remaining suspended, web-sites currently being blocked, and disruptions to the distribution of newspapers.

And the authorities is transferring to tighten its handle over media retailers even further. The federal cabinet accredited the formation of Pakistan Media Regulatory Authority (PMRA) – a single system to regulate all varieties of media — on January 25, 2019.

Journalists condemned the choice and named it an endeavor to suppress independence of the press. The Pakistan Federal Union of Journalists launched a assertion afterward calling the transfer in violation of the constitution.

“This is in violation of Article 19 of the Structure of Pakistan, which guarantees freedom of expression as a elementary human ideal. Establishment of a federal institution to regulate printing and publication — which is a provincial subject following the 18th Constitutional Modification — interferes in the domain of provinces and is, hence, also in violation of the Constitution,” the statement reads.

At this time, the Pakistan Digital Media Regulatory Authority (PEMRA) and the Push Council of Pakistan (PCP) regulate electronic and print media respectively. There is no separate system to regulate or observe electronic media platforms. It is considered that the PTI govt created this body primarily to management electronic media platforms.

In the meantime, the Pakistani miltary’s Inter-Services Community Relations (ISPR) issued a notification on April 16, which contained names of 26 retired officers of the armed forces who can appear on media as defense analysts.

“Their views/remarks/views on media shall remain own/independent expression and not attributable to the institution,” the notification reads.

In another notification dated April 4 and released by PEMRA, Television set channels have been directed to search for prior clearance from ISPR right before inviting retired military officers to share their sights on protection and stability-associated issues.

Internet websites have also been shut down for their vital reporting and extensive protection of challenges the authorities would somewhat not be protected. The Urdu web-site of the United States’ Voice of The united states was shut down in Pakistan in December 2018 allegedly for masking PTM rallies. VOA reporters claim that the Pashto web page was blocked months prior to that.

Then-Minister for Info Fawad Chaudhry experienced commented that the websites have been blocked for wrong and prejudiced reporting. Nonetheless, VOA English wrote in a information tale that Pakistani authorities were scrutinizing media protection of the PTM, blocking VOA internet websites, and submitting law enforcement situations from journalists masking its general public gatherings.

Even now, internet websites are the most common platform between journalists in Pakistan as they give them room, which is shrinking in mainstream media.

“Earlier we experienced one particular PTV, now we have a lot of,” Ammar Masood, a senior columnist and analyst said, referring to the point out-owned Pakistan Tv community, which is the mouthpiece of the authorities.

Masood writes a column for a leading Urdu newspaper. Usually his columns are rejected for publication he sends these to an on-line website operate by his colleague, Wajahat Masood.

“It’s not about my column only it is the overall circumstance of media in Pakistan. Whoever talks professional-democracy, his voice is shut down. All those who feel in different ways are out of a work this time. Talat Hussain, Matiullah Jan, Murtaza Solangi, and I are illustrations,” Ammar Masood explained.

Journalists are transferring to social media platforms soon after acquiring sacked from their employment. Some have made their personal YouTube channels, where they publish their evaluation on diverse political happenings.

“Social media penetration in Pakistan is very outstanding. You can receive a enormous response on your content material there, which displays that there exists an data hole. Folks want to get data but they are not acquiring it,” Masood mentioned.

At the end of final 12 months, lots of journalists like Mubashir Zaidi, Taha Siddiqui, and Gul Bukhari complained of getting email messages from Twitter about an “official correspondence” concerning some of their tweets.

When Fawad Chaudhry was questioned about individuals Twitter notices, he mentioned that the authorities was not sending any requests to Twitter.

On the other hand, Twitter unveiled a transparency report on Friday which stated that involving July and December in 2018, the PTI government sent requests for the removing of 193 accounts and noted 2,349 profiles to the micro-blogging web-site.

A amount of senior journalists have begun their personal information and impression-based websites. Imtiaz Alam has also announced the launch of two news internet sites – 1 for South Asia in English and the other in Urdu especially for Pakistani viewers – aside from a YouTube channel. He introduced the news in a tweet on his personal twitter account.

Before, Alam wrote in a tweet that a discuss display producer who had invited him as a guest analyst canceled his invite just a number of hrs ahead of the display.

In truth, I resigned from GEO and really do not really feel to appear in any Television set exhibit. Most are scared to invite me to their reveals and other people invite and terminate it. So, please don’t invite me, I don’t like your Tv set reveals. They are not truly worth it.

— Imtiaz Alam (@ImtiazAlamSAFMA) April 25, 2019

“No television channel can air systems which are in violation of directions from Rawalpindi [the Pakistan army]. If another person does this they are blacklisted and not invited in the exhibits. If they get invited, their invitation can be dropped [at any moment],” he claimed.

What if his new websites get blocked? Alam mentioned that he would not cease.

“We will hold attempting. We will hold exploring platforms but we will in no way do anything which is ethically completely wrong. They could have differences with our editorial policy but that is all proper,” he claimed.

Tehreem Azeem is a digital media journalist based mostly in Lahore, Pakistan. She experiences on human legal rights violations, conflicts, and censorship. She tweets @tehreemazeem.

The post Pakistan’s Undeclared Censorship | The Diplomat appeared first on Defence Online.

from WordPress https://defenceonline.com/2019/05/17/pakistans-undeclared-censorship-the-diplomat/

[ironstudentwonderland12-universe]

Shaheed President Ziaur Rahman

Shaheed President Ziaur Rahman was conceived at town Bagmari in the locale of Bogra on 19 January 1936. He was the second child of Mansur Rahman and Jahanara Khatun. His dad was a physicist who had some expertise in paper and ink science and worked for an administration office at Writer's Building in Kolkata. As a youngster Ziaur Rahman, nicknamed Komol, was saved, bashful, unobtrusively spoken, and extreme in numerous regards. He was brought up in Bagbari town, Bogra and concentrated in Bogra Zilla School.

In 1946, Mansur Rahman selected Zia for a short spell in one of the main young men schools of Calcutta, Hare School, where Zia considered until the disintegration of the British Empire in South Asia and making of India in 1947. With the Partition of India, Mansur Rahman practiced his alternative to end up a national of a Muslim lion's share Pakistan and in August 1947 moved to Karachi, the primary capital of Pakistan situated in Sindh, West Pakistan. Zia, at 11 years old, had turned into an understudy in class six at the Academy School in Karachi in 1947. Zia spent his immature years in Karachi and by age 16 finished his auxiliary instruction from that School in 1952.

While learning at D. J. School, Zia joined the Pakistan Military Academy (PMA) in 1953 as a cadet. He was dispatched in 1955. In the military, he got commando preparing, turned into a paratrooper and got preparing in an extraordinary knowledge course. He battled valiantly as an organization administrator in the Khemkaran part in 1965 Indo-Pak War and in 1966 was made an Instructor at the PMA, Kakul. Around the same time, he joined the Staff College, Quetta. Towards the finish of 1969, he was sent to West Germany for preparing and later on put in a couple of months with the British Army. In October 1970, Major Zia was exchanged to the recently raised eighth EB Regiment at Chittagong. Following the crackdown on unarmed regular folks on the midnight of 25 March 1971, he drove the rebel against the Pakistan Army and later reported the notable affirmation of freedom in the interest of the dad of the country Bangabandhu Sheik Mujibur Rahman, from the Kalurghat radio station. Zia turned into an area leader of the freedom powers in April 1971 and raised the main Brigade of the Bangladesh Army at Raumari (in Kurigram locale) with the assistance of First, Second and Eighth Bengal Regiment Jawans. The Brigade came to be known as 'Z' drive. Zia was elevated to the position of Lt. Col. around the same time. For recognized administrations in the War, Zia was designed with the valor grant "Bir Uttam".

After freedom of the nation, Zia was elevated to the position of Colonel in February 1972 and directed a Brigade in Comilla. In June 1972, Zia was selected Deputy Chief of Staff of the Army. He moved toward becoming Brigadier in 1973 and on 10 October of that year was elevated to the position of Major General. On 25 August 1975, Ziaur Rahman, B.U., psc was elevated to the position of Lt. General and accepted the accountability of Chief of Army Staff. In an overthrow on 3 November 1975, he was, in any case, expelled from his order and was put under house capture. 'Sepoy-Janata Biplob' pursued this occasion on 7 November 1975, prompting Zia's discharge and reestablishment. He ended up one of the Deputy CMLAs, and on 29 November 1976 turned into the CMLA. The Chief Justice of SC, Justice Syed A. B. Mahmood Hussain on 21 April 1977, swore in Lt. General Ziaur Rahman as President of the Republic.

Late President Zia coasted another political gathering called the Bangladesh Nationalist Party (BNP) on 1 September 1978. He turned into its Chairman. Race to Jatiya Sangsadn (National Assembly) was hung on 18 February 1979 and BNP won 207 seats out of 300. In the absolute first session of Parliament held in April, Martial Law was lifted (6 April 1979) after the entry of the Fifth Amendment Bill. Trusting in free stream of data, he likewise lifted all limitations identifying with printing and distribution of news and perspectives. Following his requests, the enrollment of ladies in the police constrain began on 8 March 1976. In November 1977, Zia began a program of waterway burrowing for expanding horticultural yield. He set up Women's Affairs Ministry on 11 December 1977. He likewise expanded the quantity of saved seats for ladies in the Jatiya Sangsad from 15 to 30 and raised the standard for ladies in government employments. In February 1980, Zia set up associations at town level called Gram Sarkar with the end goal of elevating the social and monetary state of villagers. An enemy of endowment act was additionally passed on 12 December 1980. Additionally, he set up the Ministry of Youth Development, which was later converged with the Ministry of Sports.

Ziaur Rahman revived the social existence of Bangladesh. In 1976, he presented the yearly 'Ekusay Padak' to offer acknowledgment to prestigious litterateurs, specialists, educationists and noticeable identities who had participated in the Language Movement and in different strolls of national life. In 1977 Swadhinata Puraskar (Independence Award) - the most elevated national honor - was additionally acquainted with perceive critical commitments of people/associations in different fields. He set up the Shishu Academy and Shishu Park.

He was the initiator of South Asian Association for Regional Cooperation (SAARC), which turned into a reality in 1985. Zia ended up one of the individuals from the Al Quds, Committee on the freedom of Jerusalem (1981) and an individual from the Peace Mission to end the Iran-Iraq War (1981). At home, he built up the Bangladesh Institute of International and Strategic Studies (BIISS) in 1978.

Ziaur Rahman wedded Begum Khaleda Zia in 1960. Khaleda Zia is the Chairperson of Bangladesh Nationalist Party (BNP). She had been the Prime Minister of Bangladesh twice. They have two children, Tareq Rahman, and Arafat Rahman.

Amid his term of intensity, Zia was scrutinized for merciless treatment of his military resistance. In spite of the fact that he delighted in general fame and open certainty, Zia's recovery of the absolute most disputable enemy of Bangladesh freedom men in Bangladesh stimulated savage resistance from the supporters of the Awami League and veterans of its Mukti Bahini. In the midst of theory and fears of agitation, Zia went on visit to Chittagong on 29 May 1981 to help resolve an intra-party political debate in the territorial BNP. Zia and his escort remained medium-term at the Chittagong Circuit House. In the early hours of the morning of 30 May, he was killed by a gathering of armed force officers. Likewise murdered were six of his protectors and two aides.Nearly two million individuals are assessed to have gone to the memorial service held at the Parliament Square.

Zia has been regarded by the South Asian Association for Regional Cooperation for his statesmanship and vision. Ziaur Rahman was additionally regarded with Egypt's most astounding state respect Order of the Nile; Order of the Yugoslav Star, the most noteworthy state respect of previous Yugoslavia and the Hero Of The Republic from North Korea amid his lifetime for his initiative. Zia has been the namesake of numerous open organizations, for example, in the past the Zia International Airport in Dhaka, which is the busiest air terminal in the country. Turkey has named a vital street in Ankara as Ziaur Rahman Caddesi after his passing to respect him.

[richardjamesbenbow]

Madiha Aijaz - These Silences are all the Worlds - Film, Photographic and Textual Installation (Open Eye Gallery)

Exploring the public Libraries of Karachi, Pakistan against the city's backdrop. Focusing on language, culture and history of this post colonial state.

I found this an engaging and interesting work exploring an institution such as a library through the eyes of both those who work and use the institution.