Pakistan’s unique geostrategic location at the crossroads of East, South, West, and Central Asia enables it to function as the “Zipper of Eurasia”, as I wrote over half a decade ago in September 2015 for the Russian Institute of Strategic Studies. I built upon this observation in March 2019 to declare that the creative leveraging of the unprecedented trans-regional connectivity potential offered by CPEC enables Pakistan to become the Global Pivot State. This ambitious vision is finally beginning to take shape after Prime Minister Imran Khan and the Uzbekistani Minister of Transport agreed to pursue a trans-Afghan railway line on Wednesday.
I previously proposed such a corridor in my April 2019 debut analysis for CGTN about how “CPEC+ Is The Key To Achieving Regional Integration Goals”, which described the northern branch of CPEC through Afghanistan into Central Asia as N-CPEC+ (“N” referring to North). Eventually, this corridor could expand as far northwards as Russia to create a new North-South integration axis across Eurasia which aligns with President Putin’s vision for the Greater Eurasian Partnership (GEP) like I explained in an academic article that I co-authored over the summer that was republished by the prestigious Russian International Affairs Council (RIAC).
As Pakistan begins to take on a more prominent role in trans-Eurasian integration processes, its strategic importance to both China and Russia will continue to rise. Both Great Powers have a shared interest in the South Asian state fulfilling its destiny to unite the supercontinent through CPEC+. It’s only through this connectivity paradigm that a true Convergence of Civilisations can occur, like I explained in an analysis for CGTN in May 2019. The outcome of Eurasia’s diverse civilisations cooperating on trade and other forms of integration could powerfully discredit Huntington’s infamous prediction about a coming “Clash of Civilisations”.
Russian, Chinese, and Pakistani interests are all directly served through N-CPEC+. Moscow’s regional allies can become more internally stable as their economies grow upon securing access to the global markets that this corridor provides through the Indian Ocean, as could Russia’s resource-rich Siberian region. Beijing, meanwhile, will see its Pakistani-based CPEC investments put to use as a springboard for trans-continental integration processes and could also secure contracts to construct parts of its northern branch expansion as well. As for Islamabad, it would financially benefit by having its ports facilitate Central Asian trade with the wider world.
N-CPEC+ is therefore more than just a connectivity corridor, it’s a grand strategic concept for the future of intra-Eurasian relations in the emerging Multipolar World Order. Russia, China, and Pakistan are coming closer together as each country realises that they need the others in order to fulfill their shared vision of stability in the supercontinent. In fact, continued movement in this direction might even lead to the creation of a new multipolar trilateral between them to replace the stalled one between Russia-India-China (RIC). The end result could be that a Golden Ring rises between them, Iran, Turkey, and Azerbaijan in the Heartland of Eurasia.
To be clear, this won’t happen overnight, but the progress that was just made on agreeing to the Peshawar-Kabul-Mazar-e-Sharif trans-Afghan railway shows that the political will is certainly present to take this vision to its ultimate conclusion with time. Some formidable obstacles still remain, however, such as the unresolved conflict in Afghanistan and the efforts of external powers like India to sabotage this vision. There are also obvious questions of financing and other issues related to project implementation, as well as identifying which companies in the region and beyond are most eager to immediately tap into this project upon its completion.
Nevertheless, there are plenty of reasons to remain optimistic, especially since it’s becoming undeniable that Russia and China both appreciate the strategic significance of Pakistan’s N-CPEC+ initiative to their GEP and Belt & Road Initiative (BRI) respectively. In fact, as GEP and BRI continue to synergise their connectivity capabilities, their patron states are realising that N-CPEC+ is indispensable to the success of their joint vision for the supercontinent. This understanding is accelerating trilateral integration between them and therefore leading to one of the most exciting geopolitical developments of the 21st century thus far.
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Is Pakistan’s N-CPEC+ vision finally beginning to take shape?
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In Pakistan, people urged to take pride in mother tongues
The fifth Pakistan Mother Languages Literature Festival kicked off Friday evening at the Pakistan National Council of the Arts (PNCA) in the presence of over 100 intellectuals, writers and poets along with a jam-packed hall audience from different parts of the country.
“The first responsibility of parents is to teach their language to their children,” PNCA Director-General Dr Fouzia Saeed said in her welcome speech.
Languages identify people and their cultural heritage, she said at the festival organised by the Indus Cultural Forum in collaboration with PNCA and Foundation Open Society Institute (FOSI), Friedrich Naumann Foundation Pakistan (FNF), Alternative Research Initiative (ARI), Punjab Institute of Language, Art and Culture (PILAC), Sindh Culture Department, ECO Science Foundation, Pakistan Science Foundation, Society for Alternative Media and Research (SAMAR) and other organisations.
PNCA director general said this festival provides a platform for celebrating all 70-plus languages of Pakistan and encourages communities to take action for saving these languages from extinction.
Eminent writer Zubeda Mustafa in her keynote address said language develops the community of people and a basic source of communication among the people.
Researches have shown that children learn much better in their mother languages, she said citing many examples of the developed countries that have successfully implemented the learning of their children in their mother languages.
The festival coincides with international mother languages day that falls on February 21, highlights the potential of Pakistan’s linguistic and cultural diversity.
More than 150 writers, intellectuals, artists and activists from up to 20 Pakistani languages will take part in this year’s festival.
Around 11 books in Urdu, Punjabi, Balochi, Sindhi, Jaangli, Brahui, Pushto and Saraiki will be launched at the festival.
Briefing the media, Indus Cultural Forum Chairman Niaz Nadeem said that there will be 20 diverse sessions in the festival which will comprise of discussions, book launches, poetry recitations, music performances and theatrical performances.
“We are striving for equal dignity and respect for all Pakistani languages as they represent rich heritage and folk wisdom of millions of Pakistanis” said Nadeem.
FOSI Representative Nargis Sultana said: “respect for linguistic rights is critical for empowering communities and reducing discrimination.” The festival is to cultural diversity by fostering critical thinking, learning, and creative expression in mother languages.
Friedrich Naumann Foundation for Freedom-Pakistan’s Head Muhammad Anwar said his institution works with partners to bring out real potential of Pakistani languages so that people of Pakistan are aware of their rich heritage and culture.
Society for Alternative Media and Research (SAMAR) Chief Executive Mazhar Arif said recognition and appreciation of lingual diversity guarantee strength and prosperity of the country.
Books are calligraphy exhibitions were also inaugurated while the inaugural ceremony was also enriched by the folk dance music performances.
PAL hosts seminar
“We have to take regional languages along with national languages to maintain national solidarity,” said Government College University Lahore Urdu Professor Dr Saadat Saeed while presiding over a seminar titled Modern Literary Scenario and Mother Languages organised by the Pakistan Academy of Letters (PAL) on the occasion of Mother Language Day.
Writers representing different languages, including Wafa Chishti, Yawar Azim, Hakim Ali Berdo, Dr Siddique Malik, Akhtar Raza Salimi, Dr Manzoor Waisaryo, Dr Saadiya Kamal, Nurul Ain Saadiya, Raziq Fahim, Zafar Hussain Zafar, Dr Abdullah Jan Abid, Dr Hanif Khalil and Muhammad Hassan Hassrat expressed their views. Tariq Shahid was moderator of the seminar.
Zafar said that Kashmir languages are at risk from Western cultural aggression. Dr Hanif Khalil advised that regional languages should be strengthened as per public aspirations and positive thinking, “we should not feel any inferiority complex regarding our regional languages.”
Abid emphasised that government patronage and better strategy is needed for the survival of the mother tongue. Bardo said that local languages have been identity of people for centuries. “Languages are a source of love, tolerance and communication,” said Dr Waisriyo.
Fahim suggested connecting culture and literature through languages. Wafa Chishti said that our local languages are our assets in form of literature and our national pride.
Dr Siddique Malik said that regional languages are a source of creative expression and all languages should be given their due rights.
Akhtar Raza Salimi demanded that the government needs to make policy in order to keep the languages alive and vibrant.
We should do work ourselves for promotion of our languages. "We need to bring all Pakistani languages closer through translations, so that people of one region could appreciate literature of other parts of the country," Nurulian Saadiya said.
Published in The Express Tribune, February 22nd, 2020.
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Khushab: A linguistic melting pot
In Khushab district, 96.8% of people speak Punjabi, but in three distinct dialects, Awankari, Lehndi and one having similarities with Seraiki.
The district has four tehsils named Khushab, Noorpur Thal, Quaidabad and Nowshera, Soan Valley, but in terms of dialects spoken it is divided into three parts.
The people of the hilly region, from Padhrar to Sakesar area of Soan Valley, speak the Awankari or Awani dialect. The area is inhabited by a large number of Awan people and the dialect is identified with them.
Lehndi or Shahpuri dialect is spoken in the villages around Khushab city, Joharabad, Matha Tiwana, Quaidabad, Daman Mahar and Kadhi riverside.
Local people call the dialect spoken in the area of Noorpur Thal Seraili, but it is not entirely similar to the Seraiki language. It is close to the dialect spoken in in Multan.
Khushab adjoins Sargodha, Chakwal, Mianwali, Jhang and Bhakkar districts.
Therefore, the influences of the languages and cultures of the districts are found in Khushab’s adjoining areas.
The culture and language of Mianwali have a lot of influence in the Quaidabad and Golewali areas.
Similarly, similarities with Chakwal are found in Pel Padhrar.
A well-known author, Imtiaz Hussain Imtiaz, has also mentioned the three local dialects in his Punjabi book on the history of Khushab district.
Mohammad Nadeem, a local, told The Express Tribune that local dialects are very important to the people of the area.
“Now the educated class of this area is also giving priority to publishing books in local languages,” he said. “As a result, their books are gaining popularity,” he added.
Experts have stated that no language is entirely unique because some words change their form every 10 kilometres.
In this way, there is a significant change in the language as well as accents.
The foundation of Khushab city was laid by Sher Shah Suri and the Salt Range in the district has a history of thousands of years. The dialects spoken by the local people are also ancient.
About 24 % population of Khushab district lives in urban areas, while the rest lives in villages or settlements called Dera Jaat. Therefore, the rural culture is dominant.
The major communities in the district are Awan, Baloch, Tiwana, Rajput, Arai Khokhar, Wadhal, Janjua, Sadaat, Pathan, Bandial, Atra, Ganjial, Jasra and Joya.
Despite the variation in their dialects, the people from all groups have been living peacefully with ech other in the area.
Published in The Express Tribune, June 2nd, 2020.
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Peelu: the father of Punjabi literature
The tomb of the great Punjabi poet Peelu, who was born in the 16th century, has been built after the discovery of his grave.
The tomb of the writer of the famous romantic story Mirza Sahiban is in Peelu Wains, a town in Noorpur Thal. The town is also well known for being the hometown of a number of judges.
Hazrat Peelu was a famous Punjabi poet who lived from 1580 to 1675. His romance story Mirza Sahiban is considered as one of the best creations of Punjabi literature.
In the tale, he described the political, social, and economic conditions of the time in poetic language. The Peelu da Toba near the town is becoming famous as the poet's dilapidated was discovered there with the help of local people. Former assistant commissioner of Nooorpur Thal, Chaudhry Muhammad Jaffer Gujjar, took special interest is building the tomb. Many inhabitants of the area around Peelu da Toba have memorised Peelu's poetry and quote his couplets like proverbs.
Mirza Sahiban, besides highlighting the culture of Thal, also demonstrates the sweetness of the Thalouchi language. ChaudhryJaffer Gujjar told The Express Tribune that after his posting in Noorpur Thal as assistant commissioner, Muhammad Hayat, a professor from Joharabad, carried out research on local history and shared with him all the details about Peelu's grave.
They started working on the topic and also collected information about the poet from some people who had gone to India after the partition of the subcontinent.
Chaudhry Jaffer said the poet is not only a source of fame for the region but also one of the most prominent figures of Punjabi literature.
He said it was an honour for him to build and preserve Peelu's tomb, which had been done successfully.
The identification of the grave and the construction of the tomb also involved the efforts of Malik Zakaullah Jasra, a local educator from Peelu Wains who accompanied the assistant commissioner in all stages till the completion of the construction of the tomb.
Hameedullah Jasra, Headmaster of Special Education in Noorpur Thal, said Hazrat Peelu was also called the Adam of Punjabi literature.
“His poetry is invaluable,” he said. He highlighted the sweetness of the Thalouchi language in all his poetry.
Personalities from all over Punjab associated with Urdu literature have also appreciated the initiative of preserving literary heritage.
Published in The Express Tribune, June 11th, 2020.
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Ahmed Ali Butt gears up for international big screen debut
Pakistani actor Ali Butt is stepping into the International circuit with UK film Phatte Dinde Chakk Punjabi, stated a press release.
The Punjabi film will mark Butt’s debut in the international cinema, with the actor essaying a pivotal role. The film will see Butt sharing screen space with Gippy Grewal, Neeru Bajwa and Annu Kapoor among others. Phatte Dinde Chakk Punjabi is a joint collaboration of Humble Motion Pictures and Omjee Star Studios with HKC Entertainment and Cinestar.
The film’s shoot has commenced in the UK and it is expected to release in cinemas worldwide on Eid-ul-Adha next year.
Speaking about the film Butt said, “As an actor and a Punjabi, it’s great to be a part of the UK Punjabi cinema that not only promotes a positive image of our cultures but also showcases the most creative and beautiful side of our countries. This is a huge step towards the international audiences.”
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Let's shoot. Good morning #london #morning #uk #winter #actorinmotion #AhmedAliButt #lights #camera #actor
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Belonging to a well reputed Punjabi family, the Grandson of the Legendary Late Madam Noor Jehan and son of Late Zille Huma, Butt has made his mark in the realm of Pakistani music, writing, acting, hosting as well as directing.
His notable big screen projects include Parey Hut Love, Jawani Phir Nahi Ani, Jawani Phir Nahi Ani 2, Panjab Nahi Jaungi and 3 Bahadur. Butt will also be seen starring in Fatman, a film helmed by Nabeel Qureshi and Fiza Ali Meerza.
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Reema's transformation pays homage to quintessential Pakistani film heroes from the 70s
Former actor Reema Khan is currently living her best life in the States, reaping the fruit of her years of hard work in the Pakistani cinema.
She recently shared a picture standing ahead of an Abraham Lincoln mural to mark the President-elect of the US – Joe Biden's win against Trump. "As Lincoln said, 'nearly all men can stand adversity, but if you want to test a man’s character, give him power.' We hope that President #JoeBiden will bring peace, harmony, equal rights and unity among people worldwide," she wrote in the caption.
As Abraham Lincoln said, “ Nearly all men can stand adversity, but if you want to test a man’s character, give him...
Posted by Reema Khan on Tuesday, November 10, 2020
And now, Khan has shared pictures from what appears to be a Halloween themed party, stunning her followers with her transformation.
Her attire and accessories could easily remind one of a Pakistani Punjabi film hero from the 70s and there's no denying she didn't nail the look. Proudly wearing a shalwar kameez she may have borrowed from her husband, Khan took the liberty of draping a turban around her head while layering her kameez with a jacket paired with a shawl on top. But the winner of course, was her beard and moustache.
Sharing the pictures from the event on her Facebook page, Khan wrote, “Fabulous, funny and fantastic look with friends.”
#Fabulous Funny Fantastic #look with friends #ReemaKhan
Posted by Reema Khan on Tuesday, November 10, 2020
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Bohemia lauds Meesha Shafi’s performance in 'Coke Studio 2020' opener
Roger David, popularly known as Bohemia praised fellow singer Meesha Shafi's performance in Coke Studio 2020 opener, Na Tuttya Ve.
Lauding the show's 'great' start altogether, Bohemia took to Twitter on Sunday and wrote, "Coke Studio is off to a great start and who knew Meesha Shafi could drop that fire!"
The Pakistani-American rapper and record producer will be making his own comeback to CS after eight long years this season.
Coke Studio is off to a great start and who knew @itsmeeshashafi could drop that fire!🔥 Show support 👉 https://t.co/oaTEBQLdCr
— BOHEMIA (@iambohemia) December 6, 2020
Whereas CS 2020 unleashed with a bang on Friday, with three tracks including Na Tuttya Ve, Jaag Rahi and Dil Khirki, produced by none other than, Rohail Hyatt.
Shafi's Na Tuttya Ve, which is also an all-female anthem, was the first to go on air, featuring six female artists including Fariha Pervaiz, Sanam Marvi, Zara Madani, Wajiha Naqvi and Sehar Gul Khan.
The five-minute track shared a story of resilience and an unbroken heart. "There's no aggression in this song," Shafi had said in the promo video of the aforementioned number. "The song is just from a woman's perspective. That how can a woman be nothing but an honour, to whom Allah has bestowed such dignity."
In the last minute of the newly released track, we see the Aaya Lariye singer rapping (one that she composed with celebrated musician Shuja Haider) about patriarchy and how social norms usually cause women's dreams to take a backseat. "Iss reet riwaaj ne rol ditti har heer sassi sohni (These rites and customs have crushed every heer, sassi and sohni)," Shafi raps.
Talking about her rap, producer Hyatt had shared on social media, "Sensitivity is not a weakness, it’s a strength and Na Tutteya Ve is about this perspective. I originally approached Meesha Shafi for this song but we both decided that this message would be better delivered if it came from all the female artists of the season and she graciously gave up her solo song for the common good! Great gesture. One version of the demo sounded very R&B and that's where the idea for the rap part came from. Subsequently, the sound became more traditional but we retained the rap part since it was so powerful."
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Lands for shrines, seminaries to be retrieved
On the instructions of Prime Minister Imran Khan, it has been decided to launch a grand operation in the coming week against those who have illegally occupied land belonging to 500 shrines, mosques, and public seminaries across Punjab, including Rawalpindi, and recover the lands, an official shared on Friday.
The endowment department confirmed to The Express Tribune that services of the anti-corruption department and Rawalpindi police were being sought for the operation.
They informed that lists have been prepared to register criminal cases against all individuals and groups occupying lands belonging to shrines, mosques, imambargahs and madrasas.
These lists will be submitted to the Punjab Inspector General of Police and AntiCorruption director general at the provincial level for registration of cases, they mentioned.
An operation will be launched to recover all lands worth billions of rupees, they maintained.
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Man booked for vaccine refusal
A case was registered against a man as the Rawalpindi district management on Saturday initiated legal proceedings against families denying anti-typhoid injections to their children during the ongoing campaign against the bacterial infection.
On the direction of deputy commissioner Anwarul Haq, the Civil Defence Department lodged the case against Qari Asad Mehmood of Jamia Masjid Makki, located on Range Road.
An official said Mehmood had been booked for refusing the child vaccination despite a team had made multiple efforts to convince him.
The official said the Cantt assistant commissioner and the city assistant commissioner presented the names and address of 18 families which had refused anti-typhoid jabs after which three teams of the civil defence department were dispatched to visit them.
Subsequently, the teams administered anti-typhoid injections to 23 children living with 11 of those families, the official said, adding that the rest of the seven families were not found at home.
District officer Talib Hussain told The Express Tribune that the Civil Defence Department was authorised to register cases against families refusing vaccination in accordance with the rules.
As per the rules, the head of a family refusing vaccine can be jailed for six months, ordered to hefty penalty and may be liable to both the punishments. The district officer maintained that cases would be lodged against all families refusing the anti-typhoid injection.
Last month, the Rawalpindi Health Department had organised a walk to create awareness for the anti-typhoid vaccination campaign that started on February 1. Teachers, education officers, health officials, and Chairman District Peace Committee (DPC) Allama Izhar Shah Bukhari had participated in the walk.
According to the health officials, 123 union councils of Rawalpindi district have been selected for this campaign in which 1.876 million children are being vaccinated.
As many as 1,101 EPI teams are participating in the drive, while 225 supervisory union councils have been formed to oversee the campaign.
Published in The Express Tribune, February 7th, 2021.
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Next budget to include 12 dams for Pindi division
The Punjab government has approved to include a dozen small dams in the provincial development programme for the next financial year of 2021-22, officials said on Saturday.
As per budget proposals being prepared by the establishment, funds will be allocated for the construction of 12 small dams in the four districts of the division Rawalpindi, Chakwal, Jhelum and Attock.
The reservoirs will help meet the drinking and irrigation needs of the otherwise arid areas, Rawalpindi Division Commissioner Muhammad Mahmood said. Preparations for the construction of four dams have already started he said.
The four dams to be constructed in Rawalpindi district include Daduchha Dam, Papin Dam, Mahutta Dam, and Mujahid Dam. These rain-fed reservoirs will irrigate 4,500 acres of land in the Potohar region.
The project cost of Daduchha Dam is Rs6 billion, Papin Dam is Rs5 billion, Mujahid Dam and Mahuta Mohra Dam Rs2 billion each, as per official documents.
One of project Chahan Dam is almost complete but no work has been started to supply six million gallon daily (MGD) water from the reservoir to seven union councils of Rawalpindi due to insufficient funds.
Due to the delay, the project cost has increased from Rs5.3 billion to Rs6.7 billion. The Punjab government approved the project worth Rs5.3 billion to bring six MGD water from Chahan Dam in 2018. The dam near Chakri is being constructed on River Sill Kus. It is located 22 km from the garrison city.
Moreover, the provincial government is likely to set aside Rs1 billion for Sora Dam in Attock, the project cost of Bara Dam is estimated at Rs750 million and Senderya Dam is Rs250 million. The provincial government is expected to invest around Rs2.5 billion on Pindori Dam in Jhelum and Rs1.5 billion on Dharabi Dam in Chakwal District to irrigate 6,400 acres of land.
The cost of Mehr Shera Dam has been estimated at Rs680 million, Taman Dam in Talagang will cost Rs1.5 billion and Ghabar Dam will cost Rs5 billion.
According to Commissioner Mahmood work on Daduchha Dam, Papin Dam, Mujahid Dam and Mahuta Dam has been started and these projects will be completed in a record time of two years. Along with these dams, amusement parks will also be constructed. Dams will also have a boating service. Along with all these dams, water pipes will also be laid to supply water to the local population.
The Daducha Dam project has, however, ran into snags due to the protest of the landowners on the amount of compensation.
Published in The Express Tribune, February 7th, 2021.
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Call for recognition for regional languages
Marking the international mother language day on Sunday, prominent linguists and intellectuals reiterated the demand to declare the regional languages of Pakistan as national languages. At a conference organised by Sindhi Language Authority, the speakers emphasised the need for legislation in this regard underlining that the federation will only become stronger by such measures.
"No federation in the world has ever broken for accepting diversity and giving due recognition to regional languages," observed Dr. Syed Jaffar, a professor of politics and history at the University of Karachi. He shared instances of African countries, Nigeria and Kenya, where he said even tribal languages have been accepted as the national languages.
He questioned why the federation was scared of granting national status to Sindhi, Balochi, Punjabi, and Pashto languages. "This will put an end to the insecurities of the people speaking regional languages without threatening the country's unification."
Dr Jaffar gave the reference of countries like Russia and Yugoslavia which dismembered because they did not accept the diversity and rights of their people. The scholar noted that the mother tongue is an innate language that a child adopts naturally, adding that it made a child's observation and imagination stronger. Quoting renowned linguist and scholar, Noam Chomsky, Dr Jaffar said that a language is like a mirror of the brain and that the brain's faculty begins to learn the mother's language in the womb.
Linguist and author Dr Tariq Rehman, who spoke online from Islamabad, highlighted the importance of the mother tongue saying that it helped a child form ideas and enhance the perception of the outside world. He said that the first three years of education should be provided in the mother tongue, which is the most significant medium for learning. "Unfortunately, except Sindh, the other provinces aren't working to preserve their languages."
The government should allow children to learn their native language, added Dr. Rehman.
Dr Nabeela Rehman, the director of the Institute of Social and Cultural Studies at Punjab University, also echoed a similar concern, lamenting that contemporary children in Punjab are not aware of the Punjabi language. Giving a historical reference she told that Raja Ranjeet Singh in his reign had declared Farsi as an official language replacing Punjabi.
She noted that the British rule brought a further devaluation of the Punjabi language, which the colonists regarded as the language of the Sikh community. She felt sorry for the Punjabi people who degraded their own language.
On the occasion, books authored by late scholar Dr. Gulam Ali Allana, were launched.
Published in The Express Tribune, February 23rd, 2021.
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Demonstrations: BNP protests killings, missing Hindu leader
The Balochistan National Party held demonstrations in different parts of the province on Thursday condemning the killing of its party activists and the non-recovery of Hindu spiritual leader Maharaj Luckmi Chand Garji.
Addressing the protesters at the Quetta Press Club, Information Secretary BNP Agha Hassan said that target killings of political opponents has been intensified under the current government. “The killings of top BNP leaders including Habib Jalib Baloch, Noorudin Mengal and Abdul Latif Shahwani are attempts by the government to deter the BNP from struggling for the right of self-determination,” he said.
The protesters chanted slogans against the government and security forces accusing them of killing Baloch people during illegal detention. They also demanded immediate recovery of Maharaj Luckmi Chand Garji.
The participants of the demo were of the opinion that the law and order situation is deteriorating in the province everyday and the government has not been able to maintain peace since it came into power, which is a failure of the government.
Shahwani said that the provincial government is also equally responsible for the worsening situation because if the federal government is not taking them seriously enough then there is no justification for the provincial ministers and MPAs to remain in office.
Published in The Express Tribune, December 31st, 2010.
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Revisiting Punjabi classics
Singer Sona Mohapatra, famous for tracks like Ambarsariya and Bedardi Raja, says she loves to perform on stage and there is nothing else that fuels her like a live audience.
“A live audience fuels me like nothing else and I really live to be on stage. It is as important as oxygen. It’s a very emotional thing to be on stage and to make people happy and to get them to give you that love in return,” Mohapatra said in an interview.
She added that she doesn’t consider herself as just a singer but a storyteller. She interprets songs like they are part of a larger narrative and her job is to find an emotion, a mood and a whole colour palette in which she can stay in. This is why the range of her songs varies from Mujhe Kya Bechega Rupaiya to Ghar Yaad Aata Hai Mujhe for Aamir Khan’s Satyamev Jayate.
Asked if she has a special connection to classical and folk music, she said: “Absolutely, that’s where my roots are, that’s the kind of music that I like. While growing up, I barely listened to any English music. Thumri was the genre (of Hindustani classical music) that I loved the most. Folk music made me dance more than anything.
“It’s a deep-rooted love for these forms, yet I’m someone who loves dance music too, like electronica in the right space is amazing.”
Mohapatra, who launched a cover version of Madam Noor Jehan’s Neher Vale Pul as the debut song of her new album Punjab Project — Volume 1 earlier this month, said the new album introduces old legends of Punjabi music to the new generation.
“There is a whole lot of music and poetry to be explored in Punjab. The ‘Punjab Project’ is about paying a tribute to that and yet we’re taking a risk in saying that we want to put it in an electronica sounsdscape to let the new generation discover those legends and try and do something from our side and innovate,” she said.
Published in The Express Tribune, July 21st, 2015.
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The paradox of Mohajirism
Recent events in urban Sindh have once again pushed the MQM towards the politics of ‘Mohajirism’. The consequences of the move are still to be seen, but the phenomenon will have a far-reaching impact as so many other social groups are in the process of searching for their roots as well. Defence Minister Khawaja Asif, in a recent talk show, discussed the Mohajir antecedents of the president and prime minister, and also put forward his case as a scion of a Kashmiri family, which had migrated from the valley. For a while, even I did not feel insulated from all the heat generated by this debate, as a fifth-generation migrant to the plains of Punjab. I reflected on my antecedents who had migrated here 80 years before MQM chief Altaf Hussain's elders migrated to Sindh. My elders, however, lost their ethnic trappings in the urbanity and melting pot of Punjab in due course, and I, along with my children, owe every bit to this soil.
Migrants, as a special social group, are distinguishable from the rest of the population in many ways — a union of people that rallies around a linguistic pattern, religion, geographical proximity, familial and racial connections. Such a union is rooted in a collective consciousness, giving birth to group loyalty, which is strengthened through cultural and political means. Such a consciousness separates the group from the rest.
In this process of change, migratory movements across political boundaries are fuelled by a feeling of insecurity and inadequacy at the original setting of the migrant. Circumstances force the migrant to make a move to the promised land to secure his future. While relocating to his new abode, he passes through a process of re-socialisation. His dilemma compounds as he does not find the new place in consonance with what he had left behind. He is constantly at war for a share in the pie and is trying to adjust to the changed ecology.
The partition of India threw up interesting patterns of hijrat. The migration of Muslims from east Punjab to west Punjab consisted of movement to a familiar social and cultural ecology, but this process for these migrants was more violent and traumatic than for those in other parts of India, and is viewed by many historians as retributive genocide. The whole of Punjab was up in flames, with the complete severing of ties with roots. Migrants from other parts of the subcontinent did not face problems of such magnitude as in many cases, if not all, they migrated as a matter of choice, with a much stronger connect to their places of birth as a sizeable swathe of Muslims stayed back in these parts of India. Punjab went through a bloody ethnic cleansing with Sikh princely states of Patiala, Nabha and Faridkot acting as staging posts for attacks on Muslims in adjoining districts.
With regards to Punjab, there has not been enough research on migratory patterns in the wake of Partition. The general impression is that it was the Punjabi-speaking migrant who made a move to Punjab. However, a sizeable Urdu-speaking population from Delhi, Rohtak, Hisar, Karnal, Alwar, Bharatpur, Jodhpur, Mewat and UP also migrated to Punjab. The urban and peri-urban life, especially in south Punjab, is dominated by Urdu-speaking migrants and Punjabi settlers controlling the levers of business, trade, commerce and local municipal politics.
Sindh, today, presents an interesting picture. The MQM represents the mohajir vote bank, a social group that in many ways is ethnically diverse internally, represented through Urdu-speaking Kashmiri Mirs and Khawajas, Ghauri and Durrani Pathans, Rao and Qaimkhani Rajputs, Mirza and Baig Mughals, and Sayeds. The community does not represent a single geography either as its members came from all over India. The MQM leadership is generally not inclined to give allowance to a mohajir from east Punjab because of a lack of cultural affinity. This line of argument does not explain why an Urdu-speaking third-generation settler in Punjab is fluent in Punjabi and is involved in mainstream politics, but his sibling in Pannu Aqil prefers to call himself a mohajir. This question regarding the lack of assimilation stares both the Sindhi and mohajir leaderships in the face. What conscious and deliberate efforts were made in this regard by their leaderships, besides donning the Ajrak? Does this state of affairs mean that Sindh as a province did not provide an assimilative framework for mohajirs? Why do Urdu-speaking migrants living in Sant Nagar, Lahore speak fluent ‘majhe ki Punjabi' and are part of mainstream Punjabi chores? It is pertinent to note here that the mohajir population that settled in interior Sindh, in places like Mithi, Diplo and Mirpur Khas enjoyed a seamless existence and spoke fluent Sindhi, but with the arrival of the MQM on the political scene, this process slowed down. One also observes that renowned Sindhi writers like Sheikh Ayaz and Amar Jaleel produced some of their finest creative works in Urdu. Ayaz's poetry and Amar Jaleel's astounding short stories are a treat to read. I cannot recall any well-known Urdu-speaking writer, with proven credentials, venturing into creative writing in Sindhi.
The Urdu-speaking community for the past 150 years or so has held the mantle of cerebral leadership. This has been its forte. Playing number games and engaging in electoral flexing was never its cup of tea. The cerebral narrative put it at the vanguard of the Aligarh and Pakistan movements. This was also the case with major clerical movements that originated in Nadwa, Bareilly and Deoband, and left deep imprints throughout the subcontinent. Then there is the progressive writers’ movement, which transformed the literary and political landscape. After independence, Urdu-speaking civil servants performed yeoman's service in consolidating the newly independent state. With the realisation regarding the number game, the narrative underwent a change. The cerebral narrative was relegated to the background, and in many ways, abandoned by the new leadership, which felt that the future lied in the reckoning of their numbers if they wanted to realise their political and economic rights. There is no denying that the MQM leadership had a genuine grievance against the quota system, but in the dispensation of this system, it is easily forgotten that it was actually Punjab that was hit the hardest. Having said that, I would still speak in favour of affirmative action for under-privileged regions and groups. The biggest challenge for the Urdu-speaking leadership living in Sindh is to revert to its original cerebral narrative, and make use of it along with its relatively recently gained political strength. There are some brilliant individual examples of this within the Urdu-speaking community, but my allusion is towards overall institutional failure. Can the community rise to the role which, historically, belonged to it? Considering the current frame of thought that occupies the mohajir leadership, one does not have a clear answer to this question.
Published in The Express Tribune, September 22nd, 2015.
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Thesis show: ‘Punjabi is only looked down upon in Pakistan’
The work of 41 visual and communication design students from the National College of Arts (NCA) is being showcased at the department’s thesis show.
“One feels a disconnect when visiting historical sites,” student Mariam Jaija told The Express Tribune. Jaija, whos thesis was a publicity campaign for the Lahore Fort, said most visitors failed to connect with the fact that royalty used to once dwell there. “For instance, it is difficult for one walking on the elephant trail to visualise that this path was once actually treaded upon by elephants,” she said.
Jaija used this information extensively in her posters, saying this would make it easier for visitors to connect with the site. The other motifs employed by her were inspired by the fort’s picture wall. Jaija has used the same colour palette and symbols to create a visual connection.
Student Abdul Basit’s thesis was premised on promoting Punjabi. “A cosmopolitan place like the NCA made me conscious of my Punjabi heritage,” he said. Basit said this was so as he had realised that while everyone else knew their mother tongues he was always at a loss when it came to Punjabi language and literature.
His work was inspired by the truck art and textile peculiar to the Punjab. Basit’s posters were premised on the idea of an event being convened to celebrate Punjabi. Other material, including a booklet, contained information regarding the history of the language. “Speaking Punjabi is only looked down on in Pakistan. It is widely spoken across other places,” he said.
Basit’s thesis also shed light on legends like Bulleh Shah and Baba Farid. “Farid has a formidable body of work in Persian but it is Punjabi that has rendered him immortal,” he said.
Another student Talha Sajjad also derived inspiration from his Punjabi heritage. Sajjad, who has presented Waris Shah’s Heer, with a contemporary twist, used an English translation of the work with modern illustrations. He said he had elected to work with Heer as the tale had remained in vogue for 700 years. Shah’s narration of the story became popular around four centuries ago,” Sajjad said.
Student Ahmed Tariq’s work was based on his own hearing disability.
He said the physically disadvantaged often had to confront great hardship in the society. “People should put in place a support structure for them instead of marginalising them,” Tariq said. He said it was differences, such as disabilities, that added colour to the society. Tariq portrayed this by affixing coloured strips of paper to a white background. Another piece of his was a layered box that featured a sentence broken into parts. “It depicts the difficulty of speaking. How words start falling apart when one starts talking,” he said.
Published in The Express Tribune, January 13th, 2016.
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This bhangra to Fetty Wap's '679' is all you need to see today
Hip hop artist Fetty Wap would have never guessed that his song 679 would inspire a group of bhangra dancers.
His famous single won the internet over when five guys displayed their ace dancing skills by grooving to the artist's song, busting some kickass bhangra moves.
https://twitter.com/LearnBhangraApp/status/697255104508874752
Bhangra, biryani, sherwani: Here's why Canada's new PM is basically Pakistani
The 30-second clip has been recorded and choreographed by Learn Bhangra App, a smartphone app which allows you to not only learn the Punjabi folk dance, but also help you shed weight. The video also mentions dance moves for learners.
Soon after the video was released on social media, it went viral and fans couldn't handle it.
https://twitter.com/_ChristineNatal/status/698710379510292481
https://twitter.com/rabeea_k/status/699817028538884097
https://twitter.com/sannasideup/status/699479556919398400
https://twitter.com/chidebiola/status/699691682757935104
https://twitter.com/_jggg/status/699303975737233409
https://twitter.com/SwayWithMe16/status/697971253706096640
https://twitter.com/LAChoreography/status/697951643107749888
https://twitter.com/BrittanieGiroux/status/663181618912317440
https://twitter.com/phvnkaur/status/653309145525944321
[caption id="" align="alignnone" width="608"] PHOTO: MTV[/caption]
Someone teach Fetty these dance moves, please.
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Alienating the Punjab from Punjabi
Being one of the most significant and ancient languages of the region, Punjabi has managed to survive resiliently despite being overtaken several times by so-called modern languages in mainstream public discourse, speakers at a discussion on Friday said.
Researchers, historians and Punjabi experts posited this while speaking at Punjab: colonialism, language and identity. Litterateur Mushtaq Soofi said there was still a section of people that weighed on the question of whether Punjabi merited to be mainstreamed or not despite its historical significance. Presenting a succinct history of the language, he said that the language had developed in three distinct phases. Soofi said these were the Aryan invasion of the Indian subcontinent, Iranian and Turkic incursions during the Mughal era and the Raj.
He said Punjabi had suffered the most at the hands of the British who had had it replaced by English and Urdu saying that the language was an offshoot of the latter with negligible importance. Soofi said this had been executed by using faux political and ignorant pretexts. “This happened despite the fact that Punjabi was well received by the public. Even Bahadur Shah Zafar, the last Mughal Emperor used to write in Punjabi,” he said.
Journalist Majeed Sheikh attributed the state of Punjabi today to imperialism and its subsequent victimisation by the British. “During the reign of Maharaja Ranjit Singh, his French adviser once counselled that a region could only flourish if it conversed and studied in its native language,” he said. Sheikh said Singh had ordered the formulation of a Punjabi Qaida—a text book whose importance could be gauged by the fact that women were made to commit it to memory before getting married.
While the British accorded the status of official languages to Bengali and Sindhi in the respective regions, painter Raja Sadiqullah said, they realised that they could easily communicate in the Punjab courtesy their knowledge of Urdu. “This also led non-Punjabi speakers to believe that Urdu and Punjabi were more or less synonymous.
This engendered further alienation,” he said. Secondly, Sadiqullah said, the resistance that the British had to face from the Punjabis made them realise that allowing the people to speak and learn their mother tongue could lead to political mobilisation against them.
He said politicians like Jinnah, Allama Iqbal and Sir Syed had furthered the divide. Sadiqullah said the men were alien to Punjabi and had imposed Urdu, English and Persian on a people who were busy enjoying the work of Waris Shah and Bulleh Shah.
The discussion was organised by the Society of Cultural Education (SCE) and the Trust for History Art and Architecture Pakistan (THAAP) to understand and analyse the much misunderstood and ignored language.
Published in The Express Tribune, February 28th, 2016.
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Mind your language
In the last few days a notice of the Beaconhouse School System Sahiwal campus from August 2016 has been doing the rounds on social media. The usual mundane school notice on discipline has excited comment because in the section on ‘Foul language’ it has interestingly included ‘Punjabi,’—yes, the Punjabi language, the language spoken by almost 50 per cent of Pakistan’s population as a first language. When the school clarified in a bizarrely strong, arrogant and derisive statement, it conveniently added the word ‘curses’ after the word ‘Punjabi’ in order to make it all go away. However, neither was the word ‘curses’ there in the original notice, and nor is their excuse that it was ‘diplomatic’ or ‘delicate’ to miss it convincing or even sensible. Regardless, even if this explanation is taken at face value, it seems that curse words in Punjabi are banned while cursing in Urdu, English or any other language is fine — a rather stupid stipulation.
While some silly defence by the school was expected, more interesting is that they also argued that how could a ‘Punjabi Head Master’ call his ‘mother tongue’ ‘foul’? But that is where the crux of the matter is: most Punjabis from West Punjab not only look down upon their own language but even deride it.
Lahore woman seeks FIR against boys for using slurs while playing street cricket
In his Punjab ka Muqadama [Punjab’s Lawsuit] written over three decades ago, veteran politician Hanif Ramay lamented the fact that he had to write Punjabi’s case in Urdu, simply because the Punjabis have lost the ability to read and write their own language. Ramay bewailed that in order to become ‘Pakistani’ the Punjabis had discarded their own language and focused only on Urdu. The sole emphasis on Urdu meant that while the Punjabis became dominant in the civil-military bureaucracy in Pakistan, they did so at the expense of their own identity and culture. In fact in an ironic twist of history while this Punjabi-dominated ruling elite looked down upon our erstwhile compatriots, the East Bengalis, since they thought that they were not ‘Muslim enough’ and that the Bengali language was ‘too Hindu,’ they thought the same about their own culture and language too!
The deep bias against Punjabi in Pakistan has not only stunted the growth of the language on this side of the Radcliffe line linguistically and academically, it has relegated it to being a ‘vulgar’ tongue, considered ‘rustic’ at best. This means that West Punjabis are shocked when a professor speaks Punjabi in class, not pejoratively or in jest, but academically, and students are told that one can actually ‘study’ in Punjabi the various subjects they are now studying in either English or Urdu.
Experts discuss link between mother tongue and academic success
The Pakistani disdain towards Punjabi clearly carries over to our attitude towards the Punjabi culture in general. Almost every semester I ask my students what their ‘local dress’ is and almost always I get the answer ‘shalwar kameez’ from a room full of Punjabis.
When I mention that maybe a ‘kurta dhoti’ might be more local I get a confused, almost repulsed, look on the face of most students—as if something demeaning had been talked about. Some even say ‘oh that’s what the village people wear,’ or ‘that’s something people used to wear but now wear better clothes.’ It is as if most students would want their Punjabi culture buried under the skinny cut jeans and designer shalwar kameez. Having a preference for clothing is one thing, being embarrassed about it is quite another.
Language is one of the most important markers of identity and defines a people, a nation. The central problem with the notification mentioned above is that is coming from a school. A school is where a child is formed, where they learn how to be an informed, educated citizen, and so if such a hallowed place considers a language [and it could be any language] as ‘foul’ then it is a real cause of concern. Singling our Punjabi for such a treatment clearly shows the attitude the school and, by extension, soon all of its students and faculty will have towards the language. Children raised in such an environment will have no choice but to look down upon their vernacular language since they never had a choice to engage with it. Therefore the school would be producing shallow, ungrounded, and confused individuals, rather than the complete opposite.
Mind your language
In today’s cosmopolitan world it is impossible to stick to one language and most people are bilingual or even multilingual, but denigrating one’s own language shows a deep unease with who we are. Punjab is 50 per cent of Pakistan and if people in Punjab are ashamed of who they are, then what will be the fate of Pakistan itself?
Published in The Express Tribune, October 17th, 2016.
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Unity or uniformity?
In times of crises, voices that show dissent from the main narrative are often inconvenient, and too frequently are labelled unpatriotic. The central narrative and the surrounding chorus that calls for unity, actually cares more about uniformity than unity. A bigger problem emerges when this call for uniformity is raised by academic institutions that, instead of embracing diversity and richness of perspectives, cultures and traditions, tries to impose a world view that is at best naïve, and at worst, dangerous for development, understanding and tolerance in a society.
The recent memorandum by Beaconhouse National University where it suggested that Punjabi somehow was a foul language, and connected it to abusive and inappropriate behaviour shows both the myopia and the disconnect with reality. It ignores the lessons of history in understanding the outcomes of what happens when any group or institution tries to marginalise a culture or identity in the name of purity or any kind of superiority. If anything, it shows a moral hollowness and a dangerous level of myopia.
Dr Bangash on these op-ed papers a couple of days ago made a strong and clear argument about the irony, insecurity and disdain towards our own identity. My issue here is not just about Punjabi but about the mindset against any culture or tradition. The underlying incentive in creating an impression that somehow a language is uncouth, primitive or inappropriate is shocking. Be it Urdu, Punjabi, Pashto, Balochi, Sindhi or a language spoken by only a small tribe, there is nothing fundamentally superior about English or Urdu and nothing problematic with any of the rich cultural traditions of our society. A national language, spoken by most, does not automatically mean that all other languages are inferior or worst, abusive. At a time when the national cohesion is under assault by forces of intolerance, this attitude by an academic institution with a national reach is inappropriate and dangerous.
Beaconhouse is not the first, or the only institution, to go down this dangerously dark path. At the end of this path, there is nothing good that comes out except fracture of trust, disdain towards others and deeply rooted grievances that lead to disaster. The examples of this kind of top-down effort to marginalise a culture or a language are plenty, and unfortunately, none of them are positive. Whether it was the Norwegian government that wanted the Sami children to speak only in a more civilised language, or the Colonial mindset that suggested that African languages were symbols of barbarism, history has never been kind to any such effort. Not too long ago, and not too far from home, there was another movement that forced the Bengali population to question their rich language and heritage. I wonder what does Beaconhouse think how that went?
Abuse or indecency has no place in schools or in workplace, and I also understand the need to create a culture where everyone is comfortable and is able to understand one another, communicate with ease and engage in rich conversations. But connecting any language with abuse or “banning” it is absurd and highly inappropriate for an institution of learning. If anything, it questions the very foundations of the institution of knowledge, that should celebrate diversity of not just ideas and opinions, but also diversity of backgrounds and heritage.
An educational institution needs to play a fundamental role in shaping the future by creating an environment where identity is respected, ideas are shared and diversity is embraced. Any institution that marginalises identity, tries to create clones in a certain rigid mould and tries to connect heritage with cultural inferiority is doing a disservice not only to the current students, but also to future of the society.
Regardless of what Beaconhouse says, we must remember that we are richer because of our individual heritage, and our languages and culture make the collective tapestry of our society so much more beautiful.
Published in The Express Tribune, October 18th, 2016.
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Beachonhouse clarifies 'Punjabi language ban' circular
Days after Beaconhouse School System received backlash for issuing a notice against using ‘Punjabi and foul language’ in school, the administration has clarified its point of view, terming the controversy a misunderstanding.
It all started when a Beaconhouse school in Sahiwal (Punjab) issued a notice asking its students to refrain from using ‘foul language including abuses, taunts, Punjabi and the hate speech.’
Following the controversial notice, the school authority was heavily censured for the measure as Punjabi is one of the most spoken languages in the country. However, in a statement issued on Tuesday, the school clarified that the word ‘curses’ was to follow the word 'Punjabi' in the circular.
Unity or uniformity?
The communique read: "The above confusion stems from a circular issued in August on the letterhead of Beaconhouse School System, Sahiwal, which stated, verbatim: "Foul language is NOT ALLOWED within and outside the school premises, in the morning, during the school hours and after home time. Foul language includes taunts, abuses, Punjabi [curses] and the hate speech." (The operative word in brackets, “curses”, was unfortunately missed in the circular.)”
The Beaconhouse administration said that it was deeply embarrassed by the omission of the word ‘curses’, terming it as miscommunication on part of the writer, which changed the meaning of the circular and caused a controversy.
“Our headmaster in Sahiwal, Mr Jamil Ahmed, was attempting to advise students to refrain from using foul language in Punjabi. Instead of writing “Punjabi curses” or “foul language in Punjabi” (or otherwise changing his sentence structure), he merely wrote “Punjabi”. He was trying to avoid writing the word “curses” and was clearly unaware of the actual meaning of his sentence – minus that word,” it added.
Mind your language
The management also clarified that the controversial circular was not sent by the school’s head office as in that case it would have been distributed to each and every branch in the country.
“Contrary to reports in certain sections of the media, Mr Jamil Ahmed, did not say that the circular or its contents came from the “Head Office”. Had this been the case, it would have been distributed at every branch of Beaconhouse across Pakistan, or in the Punjab, or by a larger group of Beaconhouse schools at the very least,” the statement added.
Responding to arguments made by people on the social media that if Beaconhouse deemed it right to curse in any other language apart from Punjabi, the administration said, “We have understandably been asked if this means that it is okay for children to curse in Urdu or English. Needless to say, as an educational institution, we find cursing in any language completely inexcusable.”
The statement further regretted the singling out of Punjabi language by the Sahiwal’s branch head master: “Unfortunately, Mr Jamil Ahmed highlighted Punjabi because cursing in Punjabi was a specific issue with a few older boys at his branch. However, he was wrong. He should never have singled out Punjabi.”
The Beaconhouse school system apologised to its students, staff, alumni, and all speakers of Punjabi language for the confusion and hurt caused by the misunderstanding. They said that the circular has already been withdrawn with immediate effect.
Meanwhile, the administration has also launched an inquiry into the matter to know why the circular was distributed before having been vetted by the senior management.
“We have launched a full inquiry into this matter to identify how this lapse occurred in the first place, and why it was not identified by senior management. There is no longer any doubt that we need to establish stronger systems for monitoring school circulars and newsletters sent out by our Heads across Pakistan,” the school said.
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