#saraiki been

[molkolsdal]

The Inku Language

"Inku is an Indo-Aryan language spoken, at least historically, throughout Afghanistan by four of the country's nomadic communities: the Jalali, the Pikraj, the Shadibaz and the Vangawala.

Each of the four groups speaks a variety with slight differences compared to the others. According to their local tradition, their ancestors migrated in the 19th century from the Dera Ismail Khan and Dera Ghazi Khan regions of present-day Pakistan. Such an origin suggests that Inku may be related to the Saraiki language spoken there, though nothing is conclusively known.

The total population of the four Inku-speaking groups was estimated to be 7,000 as of the end of the 1970s. There is no reliable information about their present state, though it is unlikely that many have survived the subsequent upheavals in the country, and according to the entry in Ethnologue, which however may not necessarily refer to this language, the last speakers "probably survived into the 1990s".

Linguistic materials about the varieties spoken by the Shadibaz, Vangawala and Pikraj were collected by Aparna Rao in the 1970s, but they have not been published or analysed yet.

The following is an extract of a text narrated in 1978 by a man of the Chenarkhel subgroup of the Vangawala:

[gmqazi19739]

Kareem Faqeer - Bio, Top 10 Best Sindhi Folk Music

Karim Faqeer is a highly respected figure in the Sindhi folk music scene, widely known for his soulful interpretation of ancient Sufi poetry and traditional songs His unique ability to express deep emotions through music has earned him great respect not only in Sindh but where Sindhi, Saraiki, and Marwari are spoken.

Best Karim Faqeer Sindhi Folk Music Download

Biography and Early Life He is a native of Therparkar, Sindh Kareem Faqeer’s journey began in the culturally rich Therparkar district of Sindh. The area is known for its vibrant traditions and deep-rooted appreciation of music. Although not from a traditional musical background, his passion for music emerged at an early age. Musical work Rising star of Sindhi folk music Kareem Faqeer's journey in the music world truly began when he embraced Sindhi folk songs, commonly referred to as "Sindhi folk music". Initially, he performed at local events, where his unique voice immediately caught the attention of audiences. Gradually his fame spread beyond Therparkar and he soon became a household name throughout Sindh and beyond. Spreading Sindhi Sufi music As his career progressed, Kareem Faqeer immersed himself in Sindhi Sufi music. His innovative approach to the Sufi traditions of kalam and Kafis (devotional songs) enabled him to expand the genre, and his ability to reinterpret these spiritual songs to reach the masses not only preserved their essence rather it brought them closer to a wider also audience. Artistic style and influence Sindhi Kalam coffee translated One of the remarkable qualities of Kareem Faqeer is his ability to bring Sindhi Kalam and Kafi to life. His soulful and emotional depth draws listeners on a spiritual journey, transporting them to another realm. Hazrat Shah Abdul Latif Bhitai R.A., Hazrat Sachal Sarmast R.A. They are primarily known for their authenticity and emotional resonance. Music in many languages What sets Kareem Faqeer apart from other folk singers is his versatility. Apart from singing in Sindhi, he has also performed in Saraiki and Marwari songs. This multilingual approach allowed him to reach different audiences and build deeper relationships with people from different language backgrounds. Contribution to Sindhi music and culture Revival and preservation of Sindhi Sufi music Kareem Faqeer’s influence on Sindhi music is profound. He revived Sindhi Sufi music by skillfully blending classical compositions with contemporary interpretations, making the music popular among younger generations. His voice acts as a bridge between past and present, preserving the timeless message of the Sufi poets, while presenting it to a modern audience. Memorable activities at fairs and mehfils His performances in fairs and mehfils have always been an eagerly anticipated event. Kareem’s ability to convey a profound spiritual message through his folk music made his performance truly unforgettable. These events are not just music events but cultural celebrations that connect people to their spiritual roots and traditions. Popular songs and signature pieces Super Hit Sindhi Songs Throughout his career, Kareem Faqeer has composed many hugely popular Sindhi songs, which are still loved by music enthusiasts. His most famous compositions include “Sindhi Folk Songs” and “Sindhi Sufi Art”. Unique interpretation of Sufi poetry Kareem's interpretations of the poems of legendary Sindhi poets like Shah Abdul Latif Bhitai and Sachal Saramast have earned him a special place in the hearts of Sindhi songs lovers and his voice breathes new life into these collections of poetry, and it affects the audience greatly. Challenges and triumphs Overcoming obstacles in the music industry Despite his immense talent, Kareem Faqeer faced many challenges in the music industry. From overcoming societal expectations to the lack of support for the traditional artist, his journey was not easy. However, his determination, resilience, and passion for Sindhi music enabled him to overcome these obstacles and build a successful career. Establishing a unique identity Karim Faqeer’s ability to create a distinctive personality in Sufi and folk music is crucial to his success. His musical journey is a testament to his determination, confidence, and unwavering dedication to his craft. Private Life and Legacy He is a beloved figure in Sindhi music He is not just a singer; He is a cultural ambassador who has dedicated his life to the rich musical tradition of Sindh and promoting it. Inspiring future generations Kareem’s influence extends beyond his lifetime. He inspired countless young musicians to explore Sindhi folklore and the world of Sufi music, instilled in them a love for their cultural heritage and his contribution to Sindhi music was noble for those who aspired to follow in his footsteps after the snow. Conclusion In summary, Karim Faqeer’s contribution to Sindhi classical music and Sufi music is unparalleled. His melodious voice, deep understanding of Sufi poetry, and commitment to preserving Sindhi culture have cemented his position in the legend. FAQs Q1: Why is Kareem Faqeer popular? A1: Karim Faqeer is known for his contributions to Sindhi classical and Sufi music, especially his compositions in Sindhi Kalam and Kafis. Q2: In which language did Kareem Faqeer perform? A2: Kareem Faqeer has performed in Sindhi, Saraiki, and Marwari, and has showcased his versatility as a singer. Question 3: Who are the poets whose works Kareem Faqeer has sung? A3: Hazrat Shah Abdul Latif Bhitai R.A., Hazrat Sachal Sarmast R.A. Q: Why is it important for Kareem Faqeer to perform at Mela and Mehfils? A4: His performances at these events are known for delivering profound spiritual and cultural messages, leaving attendees with memories. Q5: How does Kareem Faqeer inspire the next generation of musicians? A5: His dedication to Sindhi music and cultural heritage has inspired many young musicians to explore Sindhi folk and Sufi music, continuing his legacy for future generations. Read the full article

[languagexs]

Is Saraiki a Dialect of Punjabi or a Unique Language: Examining the Saraiki Language

Discover the fascinating world of Saraiki: the fascinating Punjabi dialect What is Saraiki, and How Does it Relate to Punjabi? Saraiki, also known as Siraiki or Seraiki, is a linguistic gem that has long been considered a dialect of the Punjabi language. It is spoken primarily in the southern regions of Punjab, Pakistan, and parts of India’s states of Rajasthan and Haryana. While closely…

[petnews2day]

saraiki funny video New 2023 توڑی چور 😃😃

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[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.

[gwendolynlerman]

Writing systems

Arabic

The Arabic script evolved from the Nabataean Aramaic script. It has been used since the 4th century CE, but the earliest document dates from 512. There are two main types of written Arabic:

Classical Arabic is the language of the Qur’an and classical literature. It differs from Modern Standard Arabic mainly in style and vocabulary, some of which is archaic.

Modern Standard Arabic is the universal language of the Arabic-speaking world which is understood by all Arabic speakers. It is the language of the vast majority of written material and of formal TV shows, lectures, etc.

Each Arabic speaking country or region also has its own variety of colloquial spoken Arabic. These colloquial varieties of Arabic appear in written form in some poetry, cartoons and comics, plays and personal letters.

Notable features

Type of writing system: abjad

Direction of writing: words are written in horizontal lines from right to left, numerals are written from left to right

Number of letters: 28 (in Arabic); some additional letters are used in Arabic when writing placenames or foreign words containing sounds which do not occur in Standard Arabic, such as /p/ or /g/. Additional letters are used when writing other languages.

Used to write: Arabic, Adamaua Fulfulde, Afrikaans, Arabic (Algerian), Arabic (Egyptian), Arabic (Lebanese), Arabic (Modern Standard), Arabic (Moroccan), Arabic (Syrian), Arabic (Tunisian), Arwi, Äynu, Azeri, Balti, Baluchi, Beja, Bosnian, Brahui, Chagatai, Chechen, Comorian, Crimean Tatar, Dargwa, Dari, Domari, Gilaki, Hausa, Hazaragi, Kabyle, Karakalpak, Konkani, Kashmiri, Kazakh, Khowar, Khorasani Turkic, Kurdish, Kyrgyz, Lezgi, Luri, Malay, Marwari, Mandekan, Mazandarani, Morisco, Mozarabic, Palula, Pashto, Persian, Punjabi, Qashqai, Rajasthani, Rohingya, Salar, Saraiki, Serer, Shabaki, Shina, Shughni, Sindhi, Somali, Tatar, Tausūg, Torwali, Urdu, Uyghur, Uzbek, Wakhi, Wolof, and a number of other languages

Most letters change form depending on whether they appear at the beginning, middle or end of a word, or on their own.

Letters that can be joined are always joined in both hand-written and printed Arabic.

Vowel diacritics, which are used to mark short vowels, and other special symbols appear only in the Qur’an. They are also used, though with less consistency, in other religious texts, in classical poetry, in books for children and foreign learners, and occasionally in complex texts to avoid ambiguity. Sometimes the diacritics are used for decorative purposes.

Consonants

This chart shows the letters change in different positions:

Vowel diacritics and other symbols

Numerals

These numerals are only used in the north of Africa, as Arabic speakers in the Middle East use the Hindu-Arabic numeral system (0, 1, 2...).

[farooqposts]

Culture of Punjab Pakistan

Punjabi Culture is one of the most established in world history, dating from old artifact to the cutting edge time. The degree, history, intricacy and thickness of the way of life are huge. A portion of the principle regions of the Punjabi culture include: Punjabi cooking, theory, verse, imaginativeness, music, design, customs and qualities and history. A few urban areas of Punjab have more significance for Sikh people group from India. The author of Sikh religion was brought into the world in Nankana Sahib, an area of Punjab so Sikh from various pieces of world come and visits Punjab. Jahngir burial chamber and Badshahi Masjid in Lahore are the significant spots of Pakistan. Information Sahib is extremely frightened spot in Punjab and the greater part of individuals come and visit Data sahib consistently.

Individuals

Punjabi individuals are kind and carefree. Punjabis are heterogeneous gathering involving various clans, factions, networks and are known to commend every single convention of their way of life. Individuals of Punjab have solid convictions on pir-faqeers, jogi, taweez, manat-ka-dhaga, holy person of notoriety, dark wizardry, and different notions, anyway as of late because of increment of proficiency, individuals have gotten to some degree judicious . Punjabis likewise trust in cast framework yet as now individuals are getting instructed, the distinctions are getting obscured. Some well known projects of Punjabi's are; Jats, Maliks, Mughals, Arains, Gujjars, Awans, Rajputs, Gakhars, Khokhars, Sheikhs, Aheers, Kambohs, Niazis, Legharis, Khosas, Dogars, Thaheem, Mirani, Qureshis, and Syeds.

In towns' kin generally live in little networks (biradaris), anyway they live in harmony and congruity with one another. They take dynamic part in the bliss/lament of one another and give a lot of regard to their way of life, standards and run their lives as per their set customs. Punjabi individuals are acclaimed for their cordial and cherishing nature.

Dialects

Punjabi is the common language of Punjab. It is communicated in as the principal language by larger part individuals in Punjab, even spoken and comprehended in regions past the limits of Punjab. Statistical data points show that Punjabi language is communicated in as first language by 44% of Pakistanis. Urdu language is likewise regularly spoken in this district. Key Punjabi dialects/tongues are:

Pothowari

Hindko

Jhangvi

Shahpuri

Pahari

Majhi

Saraiki

Dresses

Outfits of Punjab are a sign of the brilliant and dynamic culture and way of life of individuals.

The ensembles are a blend of tones, solace and excellence and Punjab is notable for the utilization of phulkari(embroidery) in its outfits. In the greater part of the towns of Punjab men wear Pagri(turban), dhoti/lacha, kurta, khusa. Ladies wear gharara, or choridar pajama or beautiful shalwar kameez, paranda, choli/duppata, khusa, kola puri chappal or tillay wali jutti. While in metropolitan zones of Punjab people follow most recent patterns and design, by and large they wear various styles of shalwar kameez.

Food

The broad food of Punjab can be vegan and non-veggie lover. One shared characteristic between all Punjabi dishes is the liberal use of ghee or explained margarine flavors and Punjabis are enamored with sweet-meats too. Most Punjabi food is eaten with one or the other rice or roti. There are a few dishes that are select to Punjab, for example, Mah Di Dal, Paratha, Makai ki rotti, Saron Da Saag, and in urban areas Choley, Haleem, Baryani and other fiery dishes are mainstream. In refreshments, tea is burned-through altogether seasons and as a custom the greater part of Punjabis serve tea to their visitors. Punjabis are additionally partial to Zarda, Gulab-Jamuns, Kheer, Jalaibi,Samosy, Pakorey and so forth During summers individuals drink lassi, doodh-pop, aloo bokharey ka sharbat, lemonade and so forth These cooking styles have become overall luxuries with enormous scope portrayal.

Sports

Punjabi individuals have over the top interest in games. Punjabi's are attached to kabaddi, and wrestling, which is likewise well known in different pieces of Pakistan and it's additionally played on public level. Different games being played in Punjab area incorporate Gilli-Danda, Khoo-Khoo, Yassu-Panju, Pitho-Garam, Ludo, Chuppan-Chupai, Baraf-Panni, Kanchy and some significant games incorporate cricket, boxing, horse-dashing, hockey and football. Public Horse and Cattle Show at Lahore is the greatest celebration where sports, presentations, and domesticated animals rivalries are held.

Social Festivals

There are various celebrations which are praised by Punjabi individuals including some strict celebrations, for example, Eid-Milad-Un-Nabi, Jumu'ah, Laylat-ul-Qadr and so on Urcs (reverential fairs),which are held at the shirnes of sufi holy people, Melas and Nomaish (exhibitions).The Provincial capital Lahore is broadly well known for its engaging occasions and exercises. Lahori's are popular everywhere on the country for their festivals especially for Basant celebration (kite flying) in the spring season. Different celebrations celebrated in Punjab district incorporate Baisakhi, Teej, Kanak Katai and so on

Dance and Music

Bhangra is most regularly known Punjabi music kind and dance style. Punjabis enthusiastically love society melodies/music, Qawali and Punjabi music is perceived all through the world. The Tabla, Dhol, Dholki, Chimta, Flute and Sitar are on the whole basic instruments of this great culture. Punjabi dance is based around joy, energy and enthusiasm.Different types of dance in Punjab are: Loddi, Dhamal, Sammi, Kikli, Gatka, Bhangra, Giddha and Dandiya. Punjabi moves have been embraced by the American culture and others the same and now they are perhaps the most appreciated artistic expressions.

Custums and Rituals

A portion of the traditions continued in Punjab have no establishment in Islam. Nonetheless, the Punjabi culture has embraced those functions and conventions from Hindu culture.

Birth Rituals

Punjabis praise birth of their kid with extraordinary eagerness. Granddad or grandma or some regarded senior part from the family puts nectar with their pointer in youngster's mouth called Ghutii. Desserts are conveyed among companions and family members and individuals bring presents for the kid and mother. For the most part on 7thday youngster's head is shaven and Aqiqa service is held, additionally sheep/goat is butchered.

Punjabi Weddings

Punjabi weddings depend on conventions and are directed with solid impression of the Punjabi culture followed by a few pre-wedding customs and ceremonies (dholki,mayun,ubtan etc.)Punjabi weddings are exceptionally boisterous, vigorous, brimming with music,colors, extravagant dresses, food and moving. Punjabi weddings have numerous traditions and functions that have advanced since conventional occasions. In urban communities the wedding are praised following a mix of current and customary traditions and the function for the most part goes on for 3days, Mehndi, Barat (Nikkah+Ruksati) and Walima, trailed by Chauti (taking the lady of the hour back to her folks' home the following day).

Burial service Rituals

At burial services after namaz-e-janaza it is standard to offer lunch to individuals who came for sympathy. On 3rdday of the memorial service, Qul is held and each after thursday the Quran is discussed (jumah-e-raat) trailed by petitions for perished and after 40days the chaliswaan is held. After which the memorial service is finished. A few families notice commemorations yearly (barsi).There is no proper clothing regulation for Punjabi memorial services anyway individuals generally wear shalwar kameez and easygoing attire is noticed. Memorial services of Shia families are more exceptional. The two people wear dark shalwar-kameez and thorough crying and shouting is a typical event at such memorial services.

Writing

Punjab is exceptionally rich with writing and Sufis adds more in its writing. Punjabi verse is famous for its amazingly profound importance, excellent and cheerful utilization of words. The enormous number of Punjabi verse is being made an interpretation of all through the world into numerous dialects. Some acclaimed writers of Punjabi are Sultan Bahu, Mia Mohammad Baksh, Baba Farid, Shah Hussain, Anwar Masood and so forth Waris Shah, whose commitment to Punjabi writing is most popular for his fundamental work in Heer Ranjha, known as Shakespeare of Punjabi language. Bulleh Shah was a Punjabi Sufi artist, a humanist and a logician. The stanza from Bulleh Shah basically utilized is known as the Kafi, a style of Punjabi. Some other well known classic stories of Punjab incorporate Sassi-Punnu, Sohni Mahiwal and so forth that are going through ages.

Expressions and Crafts

Punjab is the significant assembling industry in Pakistan's economy and here every workmanship appreciates a position. The fundamental specialties made in the high countries and other rustic territories of Punjab are basketry, earthenware, which are well known for their cutting edge and customary plans everywhere on the world and are remembered for the best developments of Punjabis. bone work, material, fabric woven on handlooms with staggering prints is weaved in the provincial territories and the weavers produce beautiful fabrics like cotton,silk and so forth weaving, weaving, rugs, stone art, adornments, metal work alongside truck workmanship and other wood works. The specialty of Punjab is its basic soul and its art make its substance.

[kashmirichaiwithmehr]

chocolate chip cookie/biscotti/wafer

I already answered chocolate chip cookie here :))

biscotti

I speak and understand English, Urdu, Hindi, and Punjabi :)

My Punjabi is a mix of different Punjabi dialects, so I understand almost all dialects/variations/similar languages (e.g., Indian Punjabi dialects, Sialkoti, Potohari, Saraiki, Haryanvi, etc.)

Because I grew up with Punjabi and Potohari/Mirpuri being spoken in my house alongside Urdu, it’s actually helped me with languages in general so much

I’m really good at picking up things from foreign languages, even if I can’t speak them

For example, I can understand Spanish a bit because of things like Dora the Explorer, Jane the Virgin, Spanish in songs and media in America, etc. I also tried learning a little on Duolingo but I deleted the app because I needed space lmaoooo

I’ve also been watching some Turkish dramas, and I’ve been picking up little words and stuff that are similar to Urdu and Persian, because a lot of those words are similar

Oh, also when I went to Rome, it actually wasn’t that hard to understand some signs and people speaking because of my familiarity with French and Spanish

It’s also gotten me interested in etymology u kno?

(SORRY THAT WAS SUCH A LONG ANSWER LMAOOOO RIP)

wafer

I can’t exactly categorize the songs I listen to, but desi songs have their own charm and effect on my soul that I just can’t explain

I love soulful desi songs, like Tose Naina Lage, Maula Mere Maula, O Re Piya, Chaap Tilak, Aaya Tere Dar Par, Beete Lamhe, etc. There’s SOOOOO many ughhh I can’t narrow it down :((( I’ve been listening to Laal Ishq and Ek Dil Ek Jaan a lot recently

[dozenhost]

Enough is enough, you have crossed the line – Saraki dares Kwara Governor, Abdulrazaq

Enough is enough, you have crossed the line – Saraki dares Kwara Governor, Abdulrazaq

Former Senate President, Bukola Saraki, has claimed that Kwara State Governor, Abdulrahman Abdulrazaq, is out for vengeance against his family.

Saraki stated this on Saturday, while reacting to the governor’s decision to revoke a land occupied by his family in Ilorin, the state capital.

In a statement on Friday, Abdulrazaq’s Chief Press Secretary, Rafiu Ajakaiye, claimed the land was originally…

[mramzankaifi]

1 - Fard (Urdu) Hamdia Shair

#Fard #AllahIsmEZaat #MuhammadRamzanKaifi

Fard (Urdu)

Allah Ism-e-Zaat hai

Baqi Jamal-e-Siffat hai

- Fard Number : 1

- Page Number : 207

- Book Name : Ahsk-e-Aqeedat

- Written and read by Faqeer Muhammad Ramzan Kaifi

- Ashk-e-Aqeedat (Urdu Aur Saraiki Naatia Kalam)

Available at: https://drive.google.com/file/d/1XpQd1aG_1SLMA7Fbb4SvBsgC989Qidg6/view

- Aqwal-e-Kaifi by Muhammad Ramzan Kaifi (Naatia Poet) has been published and available online. (Pages : 16)

Available at: https://drive.google.com/file/d/12i4K3c5ZVZL3120Nb235DapkUGIOqghB/view

[molkolsdal]

the fact that you need to pay for academic articles. sick and twisted. 

[gmqazi19739]

Suriya Soomro - Bio, Top 30 Best Sindhi Folk Music

Suriya Soomro is a renowned Sindhi folk music artist known for her soulful voice and exciting performances. While music is deeply rooted in the tradition of Sindh, it has touched the hearts of listeners over generations. Suriya’s music not only entertains him, but also brings to life the essence of Sindhi culture, blending old and new into a beautiful harmony.

Best Suriya Soomro Sindhi Folk Music Download

Biography and Early life Suriya Soomro started her musical journey with small appearances on local Sindhi TV channels. Her passion for music was evident from an early age and her talent was soon noticed. Early platforms like Radio Pakistan provided him with what she needed, laying the foundation for a promising career. Get fame on Sindhi TV channels Channels like KTN, Kashish TV and Sindh TV played an important role in the rise of Suriya’s fame. These platforms showcased her talent, allowing him to connect with a wider audience. Her TV shows brought her recognition and opened the door to many opportunities. Songs sung in Sindhi and Saraiki Suriya’s versatility makes him stand out. She sings not only in Sindhi but also in Saraiki, engaging a diverse audience. Whether she plays emotive folk songs or upbeat festival songs, her command of both languages ​​adds depth to her folk music. Sindhi folk music Suriya is a master of Sindhi classical music, especially in the genre of “Sindhi Kalam”. Her music reflects the traditional Sindhi spirit, blending poetic songs with strong emotional songs. Her style and unique ways of singing She incorporates a piece of her personality into each song, combining authenticity with artistic expression. Sindhi poetry of famous Sindhi poets One of the most impressive aspects of Suriya’s work is her ability to bring to life the poetry of famous Sindhi poets. Her musical interpretation of this poem provides an additional element, making the verses accessible to a wider audience. Contribution to Sindhi pop and contemporary music Apart from folk music, Suriya has explored Sindhi pop music. Her ability to blend traditional and contemporary sounds demonstrates her versatility and willingness to innovate. Performances at local festivals and events Suriya Soomro is a frequent performer at local festivals (fairs) and community events. These performances have cemented her place in people’s hearts, as she uses music songs to promote a sense of cultural unity. Impact on Sindhi youth culture Through her Sindhi music, Suriya became an inspiration to Sindhi youth. She promotes cultural pride and encourages the younger generation to embrace their roots through their music. Suriya Soomro popular songs Some of her most famous songs have emotional melodies and dance moves. Her versatility in singing has made her a household name across Sindh. Awards and recognition Though Suriya’s career is defined by her Sindhi songs rather than awards, her contribution has been widely acknowledged by her fans and peers. Her performances in radio, television and live settings have earned him lasting respect. challenges and milestones Like many artists, Suriya faced challenges early in her career. However, her dedication and love for music helped him overcome these obstacles, making him a leader in Sindhi folk songs. Legacy and influence on future artists Suriya Soomro’s influence extends beyond her career. By showing how traditional music is still relevant in modern times, she has paved the way for future artists. Her legacy will continue to inspire the next generation of Sindhi musicians. Conclusion Suriya Soomro is not just a singer she is a cultural ambassador for Sindh. Her music embraces change and celebrates the beauty of Sindhi tradition, making him an irreplaceable part of the region’s culture. Suriya’s contribution to folk songs ensures that the rich heritage of Sindh is showcased for many years to come.

FAQs 

In which language does Suriya Soomaro sing? She sings mainly in Sindhi and Saraiki. Which TV channels helped Suriya Soomro to fame? KTN, Kashish TV and Sindh TV are important in its surge. What songs is Suriya Soomro best known for? She specializes in Sindhi folk songs and also sings pop songs. Does Suriya Soomro perform at public events? Yes, she often performs at festivals and community events. What makes Suriya Soomro music stand out? Her ability to blend poetry with soulful emotion sets him apart. Read the full article

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[dpr-lahore-division]

SIX OFFICERS REMOVED ON PUBLIC COMPLAINTS & DERELICTION OF DUTIES DURING CM's DG KHAN VISIT

With the compliments of, The Directorate General Public Relations,

Government of the Punjab, Lahore Ph: 99201390

No.1101/QU/RANA

HANDOUT (A)

LAHORE, July 08:

As many as six officers have been removed from their posts on public complaints and dereliction of duties during Chief Minister Punjab Sardar Usman Buzdar’s DG Khan visit.

On his direction, additional deputy commissioner (revenue) Muzaffargarh Imran Shams and DG Khan's tehsildar Aftab Iqbal, director anti-corruption Hafiz Ahmed Tariq, XEN Highways Gulfam Iqbal, MS teaching hospital Dr Athar Farooq, superintendent central jail Yasir Khan have been removed from their posts on public complaints and dereliction of duties.

The CM has made it clear that the officers failing to take timely actions for the solution of public problems have no place in Punjab. I have behaved gently till now; he said and asserted that the officers must have to deliver while setting aside the tradition of colonial mindset. Immediate action will be taken if any negligence is found anywhere, he warned.

Meanwhile, the public feedback and tours help to understand ground realities, he continued and reiterated that those delivering to the masses will remain in their posts. No negligence will be tolerated in the execution of government duties. The officers should mend their ways and strive to come up to the public expectations, the CM concluded.

** ** **

No.1102/QU/RANA

HANDOUT (A)

CM USMAN BUZDAR MET WITH THE GENERAL PUBLIC IN DG KHAN

LAHORE, July 08:

Chief Minister Punjab Sardar Usman Buzdar met with notables and the general public in DG Khan. He received applications from the visitors and issued directions to the officials for the solution of public problems. He spoke in Saraiki and Balochi languages adding that he is a companion of the citizens. Our joys and sorrows are common and every issue will be treated as personally, he added. You will get immediate feedback on your application as we are interlinked in a relation of mutual respect which I cannot forget, he added.

Different citizens thanked the CM for taking a personal interest and said that he is serving the masses diligently. A direct liaison with the people is praiseworthy and you are the first chief minister who has formed direct contact with the people. The past chief ministers were inaccessible nor could anybody dare to reach them. Along with it, you have not forgotten your lifelong friends, they further said.

** ** **

Government of the Punjab, Lahore Ph: 99201390

No.1103/QU/RANA

HANDOUT (A)

BACKWARD DISTRICTS ARE EQUAL PARTNERS IN THE DEVELOPMENT PROCESS—USMAN BUZDAR

LAHORE, July 08:

State Minister Zartaj Gul, assembly members including Khawaja Dawood Sulemani, Sardar Ahmed Ali Dreshak, Sardar Mohyuddin Khosa, Javed Akhtar Lund, Shaheena Karim and lawyers and business community members called on Chief Minister Punjab Sardar Usman Buzdar in DG Khan.

Talking on this occasion, the CM said backward districts are equal partners in the development process. The resources are diverted towards backward areas in line with the vision of PM Imran Khan to ensure composite development, he said. Development is the equal right of every district, he reiterated and regretted the past rulers wasted resources on exhibitory projects and step-motherly treatment was meted out with the backward districts by them. The personal projection was the priority of the past rulers and they thought of themselves above all, he regretted.

The PTI government has reformed the transgressions of the past governments, the CM added and announced that he is the custodian of every neglected district. Development is the right of south Punjab districts, he stated and added that an in-principle decision has been taken to fix 32 per cent quota for the youth of south Punjab in provincial hiring. This step will remove the sense of deprivation of the youth of south Punjab, he continued. Unlike in the past, the quality of life of the people is being improved.

The delegations thanked the CM for taking concrete measures for the development of DG Khan. You have worked day and night to develop a backward district like DG Khan and the composite development agenda is admirable. You are a real advocate of districts kept neglected in the past, they said.

Commissioner, RPO and DC DG Khan, Addl. CS (South Punjab), Addl. IG (South Punjab) and others were also present.

** ** **

[studiojunglee]

on Chan Kithan by Ali Sethi

A bit too strong for those who feel:

The first time I came across this song was in thebombaywalla’s reels. I had only heard the opening and rushed immediately to listen to the entire thing. During this interaction, I could only make sense of the title Chan Kithan (because I don’t speak Saraiki) which to me, translated as ‘let’s go somewhere’.

Even if one doesn’t understand the literal meaning of a song, music (good music) in general I believe; allows for vagueness but at the same time succeeds in being specific of the emotion it addresses because of the abstract commonality. Unfortunately, I couldn’t recognise the emotion in the first listening but irrespective of that, it existed. So, over the next few days I kept listening to the song on repeat to recognise what it was. I mean, I could’ve just read the translation but eh, I wanted to guess and maybe recognise it because of how familiar it felt. So I looked at the lyrics this time as I listened to the song and developed further on my initial understanding of ‘let’s go somewhere’.

chan kitthan guzariyai raat ve /menda ji dalilaan de vaas ve

My interpretation was: let’s go somewhere, spend the night.

I was terribly wrong.

I listened to the song, making sense of it like this, for another week before finally getting myself to read the translation.

It is a song addressing longing. Chan Kithan wasn’t ‘let’s go somewhere’; it was: My dear (Moon), where did you spend the night? / I have been reasoning with myself as to where you could be. The song gives way to several imageries after this - of gourds drying on a terrace, of the poet wanting to transform as a fish so their lover could come as a swan and take them away, of crows and of sleepless nights wondering...

But reading this for the fourth time, for writing this nonetheless, I felt that (for me) it is coincidentally a play on words and the general understanding of longing. Playing on the hope but also acknowledging the reality of sudden pangs of wants. The longing addressed in the song is not for a lover but of love, how love is always elevating and what this song does is express the point; seconds before the escalation.

And personally, it applied to a multitude of things: my longing to eat strawberry flavoured bytes, hearing a familiar voice, reliving the exact moment when I first discovered something accidentally, jinxes, exploring a new place by walking around it, clicking a good picture by chance, stepping into puddles and hating it, the smell of the ponds at my paternal grandparents’ and that day with the best golden hour. This song is so much more than a song.

*stills from YouTube

[archivelabseventeen]

on Chan Kithan by Ali Sethi

It’s the kind of song one sits listening for an hour motionless.

A bit too strong for those who feel:

The first time I came across this song was in thebombaywalla’s reels. I had only heard the opening and rushed immediately to listen to the entire thing. During this interaction, I could only make sense of the title Chan Kithan (because I don’t speak Saraiki) which to me, translated as ‘let’s go somewhere’.

Even if one doesn’t understand the literal meaning of a song, music (good music) in general I believe; allows for vagueness but at the same time succeeds in being specific of the emotion it addresses because of the abstract commonality. Unfortunately, I couldn’t recognise the emotion in the first listening but irrespective of that, it existed. So, over the next few days I kept listening to the song on repeat to recognise what it was. I mean, I could’ve just read the translation but eh, I wanted to guess and maybe recognise it because of how familiar it felt. So I looked at the lyrics this time as I listened to the song and developed further on my initial understanding of ‘let’s go somewhere’.

chan kitthan guzariyai raat ve /menda ji dalilaan de vaas ve

My interpretation was: let’s go somewhere, spend the night.

I was terribly wrong.

I listened to the song, making sense of it like this, for another week before finally getting myself to read the translation.

It is a song addressing longing. Chan Kithan wasn’t ‘let’s go somewhere’; it was: My dear (Moon), where did you spend the night? / I have been reasoning with myself as to where you could be. The song gives way to several imageries after this - of gourds drying on a terrace, of the poet wanting to transform as a fish so their lover could come as a swan and take them away, of crows and of sleepless nights wondering...

But reading this for the fourth time, for writing this nonetheless, I felt that (for me) it is coincidentally a play on words and the general understanding of longing. Playing on the hope but also acknowledging the reality of sudden pangs of wants. The longing addressed in the song is not for a lover but of love, how love is always elevating and what this song does is express the point; seconds before the escalation.

And personally, it applied to a multitude of things: my longing to eat strawberry flavoured bytes, hearing a familiar voice, reliving the exact moment when I first discovered something accidentally, jinxes, exploring a new place by walking around it, clicking a good picture by chance, stepping into puddles and hating it, the smell of the ponds at my paternal grandparents’ and that day with the best golden hour. This song is so much more than a song.