About Eid in Pakistan

Eid al-Fitr in Pakistan is known as chhoti (small) or meethi (sweet) Eid as unlike three days celebrations for Eid ul Azha it celebrated for one day and that the day on this Eid begins with a special-made breakfast consisting Vermicelli

Eid preparations start with the beginning of the month of Ramadan and continue throughout the month. It is customary for almost everyone to wear new dress. So the shopping goes on throughout the month of Ramadan.

The marketplaces are decorated to welcome Eid shoppers. Special sale prices are offered on garments and shoes. Young girls and older women wear bangles made of fine glass. The night when the moon is sighted is fixed for this activity. Womenfolk in huge numbers throng the special bangle stalls and shops as soon as the Shawwal moon is sighted. Men and elders usually exchange moon greetings. Telephone these days are frequently used for this late evening exchange of greetings.

The next day is Eid, a public holiday, and a great occasion for rejoicing. Rising early, the rich as well as the poor wash, dress up in new clothes, and start the day with a light breakfast which usually consists of fine wheat noodles mixed with milk and commonly known as Vermicelli.

Then the men congregate at the mosques or eidgahs (large enclosures for prayers). On the way they pass out the obligatory alms called fitra. When Eid prayers and Thanksgivings are over, they hug and congratulate each other and later during the day, they visit relatives, friends, and neighbors.

The poor also join in the celebration because it is during Ramadan that Muslims give Zakah, which is a 2 and 1/2 percent payment on one year's savings or gold, silver currency, or goods for trade equal in price to 87.48 grams of gold or 612.36 grams of silver. Tens of millions are distributed in cash or kind among poor who also share in the festivities.

After offering Eid prayers, which is an occasion for expressing thanks to Allah, the men return home and wishing children, women and elders of the household Eid Mubarak eat the sweet dish known as Vermicelli or sheer-khurma (dates cooked in milk and served with wheat noodles). Also as an additional treat, a variety of dishes are cooked. Festivities continue till late night, and in some towns a popular fair or mela is held for recreational purpose.

For the children it is a very happy day because they receive money from all the elders, to spend and enjoy themselves. They also can receive clothes or gifts. It is like Christmas. Employees get bonuses, factories and offices close down for a couple of days, and food and money are distributed to the poor. Because it marks the end of Ramadan, Eid al-Fitr is always an occasion for a big meal, and families come together like Thanksgiving.

Music of Punjab

A glimpse into the lives and culture of the people of Punjab can be got through the folk idiom of Punjab. There is a great repertoire of music, right from the time of birth to death, of love and separation of dance and rejoicement, of marriage and fulfilment. Culturally Punjab can be divided into three riegions, Malwa, Majha and Doaba. Today Malwa represents the true spirit of Punjabi folk traditions. The Punjabi fold idiom is so rich, so varied and so very versatile. It is a culture of generous, vast, large hearted people which is devoid of any fanaticism and religious narrow mindedness of ideology.

If we go deep into the folk music of the land, it is difficult to classify it. But perhaps we can draw board divisions for every season, every festive occasion has music associated with it. Even food is associated with a change in season. The festivals of Punjab are numerous. Lohri is the time after which the biting cold of winter begins to taper off. In the olden days, it was more of a community festival, where the birth of a son, the first year of marriage was celebrated all through the village in front of the sacred fire. Songs like 'Sunder mundriye, tera kaun vichara, Dulla Bhathi Wala.'were sung to the beat of virourous claps. Groups of little children would go singing round the village collecting 'gur' and 'rewari' for themselves. 'Lohri' was preceded by Maagh and the famous Maaghi Da Mela, and followed by Baisakhi, where the Bhangra was danced by the men of the Village.

An energetic dance associated witht the ripening of crops, performed by the menfolk of the villages. The dance manifests the vigour and vitality and exuberance of the people, in anticipation of money coming in after the cutting of a good harvest. Then comes the season of the monsoon, or 'sawan' when the married girls come home for a vacation, meet their old friends, wear the colourful Phulkaris, swing under the trees, adorn themselves with 'mehndi patterns', and glass bangles and exchange news, singing songs. 'Ni Lia De Mai, Kallean Bagaan Di Mehandi'. No occasion goes off without the association of music in Punjab. Right from the moment a woman announces the news of the conception of a baby, songs start. The third month, the fifth month, and then of the actual birth of baby is associated with joyous songs about the impending arrival. There are songs which tell about the love of a brother or a sister. Once a marriage is finalised, and preparations of the marriage start in the boy's and girl's family.

For the process of washing and cleaning the grain, of making new clothes, and household items, songs are sung by the woman in the family as they work through the night, that the 'dhol' is not used as the menfolk who are sleeping should not have their sleep disturbed. And then the numerous songs associated with the wedding. In the girls side 'Suhag' is sung, and in the boy;s
side, songs while he mounts the mare, 'Sehra' and 'Ghodi' are sung. When the two sides meet 'Sithaniyan' are exchanged. A kind of raunchy humour which makes it easier for both the the parties to show off their wit and repartee and also provides an opportunity to get to know each other. After the Barat is received 'Patal Kaavya' is sung after tea and while the 'Barat' is eating food together. Jugni, Sammi are basically songs centring around love, in the Jugni normally the bachelors gather
together and sing about their beloved. The Sammi is more a gypsy dance, which is performed as an expression of joy and victory, around the fire at night. Sammi is an imaginary female character of folk poetry, belonging to the Marwar area of Rajasthan who fell in love with the the young prince, and it is around their love story that the music and dance is set to. In the list of happy songs are included, Luddie, Dhamal and of course the Giddha and the Bhangra, which is all set to music,
which is typical of Punjab. Along with the 'Dhol' primarily, are sung 'Bolis' which can be divided into two categories, 'singly boli' and' lengthy boli'. Centering around mother-in-law, father-in-law, sister-in-law and other character from everyday life the music of these two lively traditions is extremely enervating.

Being a frontier state war played an important part in the lives of the people of Punjab. There was also a tradition of wrestlers living in every village, and while they practised at the 'Akhara' a music grew around their practice called 'akhara singing'. The drum plays a very important part in the folk music of Punjab. It provides the basic accompaniment to most of folk music. The 'Dhol' and 'Dholik', the male and female drum, had it's own relevant use. The information of an impending army was communicated by the sound of the 'Dhol', when information was given to the neighboring villages through a particular beat. The instruments used in Punjabi folk are typical to the region. The 'toombi', 'algoza', 'chheka', 'chimta', 'kaanto', daphali', dhad' and 'manjira' are some of the popular traditional folk instruments.

There are songs which are specific to death. Called 'Siapah', there are different kinds of 'siapah'. Special to individuals, the song of mourning deal with the loss of a brother, sister, mother, father, mother-in-law, father-in-law, and are sung in a particular format.

As in the rest of the country Sikh religion is deeply connected with music. In fact a glossary of music and Ragas are given at the end of the Guru Granth Sahib, the tradition starting with Mardana, who accompanied Guru Nanak on his travels who sang the bani of Guru Nanak with an ‘ektaara’ and the ‘rhubarb’. Classical ragas are used in the ‘shabad kirtan’, gayaki of Punjab. The sixth Guru Hargobind gave patrongae to sect of singers who sang only martial songs. Called ‘Dhadis’, they sing at shrines and festivals, ballads, vars, and about the heroic feats of the Sikhs. Along with the "Dhad" the ‘dhadi’ also uses a sarangi, as a musical accompaniment.

A strong tradition of the ‘kissa sahity’ of Punjab is very much part and parcel of Punjabi folk music. The legends of Heer Ranjha , Sohni Mahiwal, Sassi Punnu, Puran Bhagat are sung more in a semi classical style. The Punjabi ‘kaffi and kali’ are part of this genre. Related to this is the ‘sufiana kallam’ of Punjab as a result of a strong Sufi tradition in the state. The Heer in particular has a strong sufi base.

Later in the eighteenth and nineteenth century there started in Punjab a strong school of classical music centring around Patiala known today as the Patiala Gharana. The founders of this gahrana were Ustaad Ali Bux and Ustaad Fateh Ali who were great singers in the Patiala Darbar. Their disciples and admirers were numerous. Notable amongst them were Ustad Bade Ghulam Ali and his brother Barkat Ali who brought the Patiala Gharana on the forefront of Khayal gayaki. And thus started the ‘chau-mukhia’ style, which included dhrupad, khyal thumri and the taraana. Each of these styles too have their particular flavour, the energy and zest of the soil of Punjab. Highly decorated, Ustaad Bade Ghulam Ali Khan composed numerous ‘bandishes’ or compositions under the penname of Sabarang. Parallel to this was the growth of a gharana of tabla playing which is also known as the Punjab style, of which Alla Rakha the great tabla maestro belongs.

What has been written about is just a broad canvas of Punjab. Every village of Punjab has somethings typical of the soil. Over the years the success of the green revolution, with large mustard fields, and ‘kanak da sitta’ or the grains of wheat, along with the disco culture has provided a ‘purdah’ or a covering over the varied tradition of folk music of Punjab. For any discerning appreciator of music, Punjab provided enough for every occasion and every season, completely obliterating the statement that Punjab is a land of "agriculture and no culture".

History of Punjab

Punjab is the wellspring of Indian culture. Traditional literature the Ramayana and Mahabharata, the Puranas, the Vedas, all take us back to Punjab. Archaeolgiststs find the earliest evidence of recognisably Indian civilisation in the excavation of Punjab's Harappan sites. The uninterrupted continuity of Indian culture flows forth from ancient Punjab.Artifacts dating back to the Pleistocene Age have been found in the valley of Kangra, Pehalgam, and Hoshiarpur. These finds testify to the cultural unity extending to the whole of the region. The Harappa-Ropar and Sanghol civilisations were the outcome of the culture that developed over a vast area. The Harappan civilisation perhaps was overwhelmed by the village folk, who, although did not belong to a different culture, represented a different pattern of life

There is no conclusive evidence to prove that the authors of the Rig Veda came to the land of seven rivers from any outside country. The whole complex of Rigvedic hymns shows them settled in this region from the outset and considering it their sacred land and original home .

Sage Priyamedha Sindhukshit in the famous ‘Hymn of Rivers" (Nadi-stuti) after invoking the favour of rivers soars to a high pitch of exultation in his reference to the Sindhu. He clearly states that his ancestors were the inhabitants of the land through which the river flowed from ages immemorial,

The Vedic and the later Epic periods of the Punjab were socially and culturally the most prolific. The Rig Veda was composed here.

During the period quite a number of centres learning and culture were established. Panini and Vishnu Gupta were associated with this.religion , Philosophy, grammer, law, astrology, medicine and warfare were taught . Yasak’s Nirkuta and Panini’s Ashtadhyayi are those classic creations of which help us to understand the language and culture of the ancient Punjab.

The field of action of the Ramayana is believed to be outside the Punjab but the tradition maintains that Valmiki composed the Ramayana near the present Amritsar city and Kaikeyee belonged to this region.

The advent of Buddhism saw Punjab become, more than ever, a cultural crossroad. A few years before the birth of Buddha (556 BC), the armies of Darius I, king of Persia, had swept across Punjab and made the area a protectorate of Persian empire. This was a fruitful interaction that ripened into the cultured and sophisticated cities of Gandhara (present day northern Pakistan-southern Afghanistan). To the Buddhists Punjab was Uttar Path – the way to the North, to the valleys of Afghanistan, and further on to Central Asia and China. In 327 BC Alexander invaded Punjab, defeating Raja Paurava (Porus). The centuries that followed brought more incursions from the north but the Indian response was vigorous. This happened during the rules of the Mauryas, the Sungas, the Guptas and the Pushpabhuti.

Fisheries sector in Pakistan

In 2001, total world production of fisheries was reported to be 130.2 million tons, of which 37.9 million tons was from aquaculture practices and 92.3 million tons from capture fisheries production. China was the leading producer with 42.6 million tons (comprising of 16.5 million tons of capture fisheries and 26.1 million tons of aquaculture production). Hence, China’s share in total world fish production is 33% and in aquaculture production it is 69%.

In parallel with the increase in production, international trade has continued to grow, and at an accelerating rate in recent years.

About 38% of world fish production is traded internationally. In 2001, total exports of fish and fishery products were US$ 55.9 billions in value terms.

Developing countries, as a whole, supplied slightly more than 50%. Shrimp is the main fish commodity traded in value terms, accounting for about 19% of the total value of internationally traded fishery products.

bout 74 percent of world fish production is used for direct human consumption, whereas the remainder (about 26 percent) is utilized for various non-food products, mostly for conversion to fishmeal and oil.

As a highly perishable commodity, fish has a significant requirement for processing. More than 60 percent of total world fisheries production underwent some form of processing. The most important of the fish products destined for direct human consumption was fresh fish (a share of 53.7 percent), followed by frozen fish (25.7 percent), canned fish (11.0 percent) and cured fish (9.6 percent).

With these overall volumes and trade figures in mind, let us look at Pakistan. We have a total coastline of 1,090 km and a total fishing area of approximately 300,000 sq. kms. Pakistan’s fishing waters are termed as highly rich in marine life with a vast variety of species having commercial value. However, this potential is not reflected in the export earning from fisheries sector. The exports of “Fish and Fish Preparation” were at $134.5 million (with a volume of 93,214 tons) in 2002-03.

This situation was mainly attributed to unorganized nature of private sector, lack of focus in Government policies and little institutional investment (in public and private sector projects) in this sector.

Pakistan’s exports of fishery products stand at about 0.25% of world exports. A rough estimate based on maximum sustainable yield figures, existing value addition, and foreign benchmarks, puts our total export potential from this sector at around US$ 1.0 billion from existing natural resources. If we include the high potential area of aquaculture, our fisheries sector can yield even higher export earnings.

Pakistan’s domestic consumption is termed as one of the lowest in the world, at 1.6 kg per person per year (compared to world average of 16.2 kg per person per year). Hence, most of the produce is exported. There is a great dependence on a few species for exports, with very little value addition. Most of the fish catch is from marine sources, which comprises about 70% of total fish exports. Pakistan exports fish mainly to Europe, US, Japan and Middle-Eastern countries.

On the coast of Pakistan, there are more than 30 species of shrimps, 10 species of crabs, 5 species of lobster and about 70 commercial species of fish including sardine, Hilsa, shark, Mackerel, Butterfish, Pomfret, Sole, Tuna, sea bream, Jew fish and Cat Fish, Shark, and Eel. Marine fishing is undertaken from right beyond the coast to 200 nautical miles into the sea. The distance has been divided into two broad categories for fishing known as: (1) Coastal water fishing, and (2) Deep-sea fishing. Deep Sea is further divided in two zones. The distances specified are: up to 12 nautical miles termed as coastal water fishing, 12 to 35 nautical miles is Zone I and 35 to 200 nautical miles is Zone II. Coastal water fishing is done in the villages along the coast that are predominately inhabited by fisherman whose main livelihood is fishing.

The All India Muslim League

The year 1906 was extremely important and eventful in the history of Indian nationalism. On 1st October, 1906, a deputation comprising of 35 Muslim leaders from all parts of India gathered in Simla to meet the new viceroy and place forth their appeal for help against the unconcerned attitude of the Hindus towards the needs and status of the Muslim majority in future political setup. They informed the viceroy about their hopes for the representation of Muslims in every branch of government. They further elaborated that the Muslims should not be regarded merely as a minority but a distinct community with strong historical and political background.

The Viceroy was sympathetic to the demands of the group and applauded their loyal and articulate address. As a result of this meeting, the Muslims were promised separate electorates, which was a recognition of separate Muslim identity and proved a historical milestone in the making of Pakistan.

Rock Carvings and Inscriptions along the Karakorum Highway

Shortly after the construction of the Karakorum Highway connecting Pakistan and China through the Himalayan and Karakorum mountains, in 1978, Prof. Karl Jettmar (Heidelberg, Germany) and Prof. A.H. Dani (Quaid-i-Azam University Islamabad, Pakistan) discovered thousands of petroglyphs and inscriptions along the Indus valley. These are mainly concentrated in the area east and west of the village of Chilas (Diamir Distr., Northern Areas of Pakistan)(see map). A joint Pakistani-German research project was founded and started its first surveys in 1979. Since 1982 the project is maintained as a research cell by the Heidelberg Academy for the Humanities and Sciences. The systematic documentation and publication of this material has been executed since 1989 under the directorate of Prof. Harald Hauptmann. The project keeps a close collaboration with scholars from Pakistan, England, France and Germany.
The aim of this research is a complete documentation and publication of all major rock art sites in this region. An archive of the collected material is installed in the Heidelberg Academy. A duplicate of it will be built up in Pakistan, e.g. in Gilgit.
The publicationsare presented in two series: Antiquities of Northern Pakistan (ANP), providing selected specialized articles on the subject, and Materialien zur Archäologie der Nordgebiete Pakistans (Materials for the Archaeology of the Northern Regions of Pakistan - MANP) which is devoted to the publication of complete rock art sites in monographs.

Up to now about 30 sites are registered on a stretch of ca. 100 km to both sides of the Indus bearing ca. 30,000 petroglyphs and 5,000 inscriptions in more than 10 writing systems. The carvings are pecked or chiseled into the dark brown varnished surface of the boulders scattered on the river banks and the terraces of the valley.

The earliest examples of Indus valley rock art are dating back to prehistoric times. The most recent (besides modern ones) belong to the period before the Islamization of the region in the 14th to 15th cent. AD. The prehistoric carvings in general show animals, hunting scenes and demon-like creatures in different styles.

The Buddhist phase starts around the 1st cent. AD and lasts until the 9th or 10th cent AD. The main subjects represented in the carvings are stupas, Buddhas and other Buddhistic symbols . Another important element of this period are inscriptions, mostly consisting of personal names and dedicational phrases. The majority of the inscriptions are executed in Indian scripts like Brahmi, Kharosthi and Proto-Sarada. Of special interest are those in Sogdian (ca. 700), Chinese (13) and Hebrew (1).

The old paths along the Indus valley constituted a branch of the Silk Road system. Many of the carvings of this period were therefore executed by travellers like merchants and pilgrims from Central Asia, China and India. But there are a lot of carvings obviously made by the inhabitants of the region as well.

During the 9th or 10th cent. AD, the Buddhist belief was replaced by a new socio-religious movement. Axes and sun-symbols are the new signs of this last major phase of the Indus valley rock art.

The complex of rock carvings and inscriptions in the upper Indus valley provides a remarkable source for the study of the cultural history of Central and South Asia.

Moen-jodaro

On the west bank of the Indus, 580 km Karachi, lies Moenjodaro (Mound of the Dead), an archaeological site which has been rated amongst the most spectacular of the world’s ancient cities. Considered one of the earliest and most developed of urban civilizations, Moenjodaro flourished from the third to the middle of the second millennium B.C.

When it vanished leaving only traces of its culture. Moenjodaro alongwith Harappa (in the Punjab), some 1280 km away – formed part of the Indus valley civilization and its is now generally believed that these were the cities, referred to in the Rigveda that were destroyed by the Aryan invaders.

The urban planning at Moenjodaro was pragmatic and at a high level. Its main thoroughfares were some 91 m wide and were crossed by straight streets that formed blocks 364 m in length and 182/273 m in width. The city’s mud-brick walls and baked brick houses were designed to ensure the safety of its occupants so that in times of earthquakes the structures collapse outwards. It had an elaborate covered drainage system, soak pits for disposal bins, a state granary, a large and imposing building that could have been a palace and a citadel mound with solid burnt-brick towers on its margin. Judging from the remains, the Great Hall was probably the most striking of its structures, comprising an open quadrangle with verandahs of four sides’ galleries and rooms at the back, a number of halls, and a large bathing pool perhaps used for religious or ceremonial bathing. Close to the archaeological site is the Moenjodaro Museum that houses finds from the excavations. These include, amongst other things, engraved seals, ornaments, utensils, pottery weapons, figurines and toys.

Visitors wishing to stay overnight can put up at the archaeological department’s rest house or the newly built PTDC Motel, which also has a restaurant. Room charges are very reasonable. Nearby Sukkur and Moenjodaro, can be reached by air, rail and road from Karachi.

HISTORY OF KARACHI CITY

History of Karachi

The Baloch tribes from Balochistan and Makran established a small settlement of fishing communities, many of whom still inhabit sections of Sindh, and called it Kolachi. The modern port-city of Karachi, however, was developed by authorities of the British Raj in the 19th century. Upon the independence of Pakistan in 1947, the city was selected to become the national capital, and was settled by Muslim refugees from India, which radically expanded the city's population and transformed the demographics and economy. Karachi has faced major infrastructural and socio-economic challenges, but modern industries and businesses have developed in the city, and the population expanded even after the capital was moved to Islamabad in August 1960.

The area of Karachi has been known to the ancient Greeks by many names: Krokola, the place whereAlexander the Great camped to prepare a fleet for Babylonia after his campaign in the Indus valley; 'Morontobara' port (probably the modern Manora Island near the Karachi harbour), from where Alexander's admiral Nearchus sailed for back home; and Barbarikon, a sea port of the Indo-Greek Bactrian kingdom. It was also known as the port of Debal to the Arabs, from where Muhammad bin Qasim led his conquering force into South Asia in 712 AD. According to the British historian Eliot, parts of city of Karachi and the island of Manora constituted the city of Debal.