بابِ تاثیر سے انجیلِ کربلا تک
کائنات میں موسموں کی موجودگی سے طرز تکلم کے درجاتی دائروں کی دنیا ہو یا جذباتی سولات سے یقین کے منظروں میں شرطوں کی بحث ،یہ کبھی بھی لذتِ تاثیر سے خالی نہیں ہوتی ۔اس میں آرادھنا ،سادھنا کے معنوی تجربات بھی شامل ہو کر ،فکر کے داخلی رجحان کے ساتھ پھولوں کے رنگوں کی گرہ کھولتے ہیں ۔یہ جواز احساس کی خارجی خصوصیات کو جب آرادھنا کے سبز پتوں میں لپیٹ کر الہامیہ نفسیات کے زاویوں میں سمو کر ،ماضی کے تخلیقی اور موجودہ دور کے تحقیقی دروازے کھولتے ہیں تو سوچوں کے رویوں پر اثر انداز نہیں ہوتے کیونکہ لذتِ تاثیر اور تحقیق’’اپنے عہد کی زندگی کا سامنا کرنے اور اسے تمام امکانات و خطرات کے ساتھ برتنے کا ہنر سکھاتی ہے ۔جسے جدت کے نام سے بھی پہچانا جاتا ہے ۔ہر عہد میں جدیدت ہم عصر زندگی کو سمجھنے اور برتنے کے مسلسل عمل سے عبارت ہوتی ہے ۔اس لحاظ سے جدیدیت ایک مستقل عمل ہے ۔جو ہمیشہ جاری رہتا ہے ۔‘‘(جدیدت اور ادب ،وحید اختر)
ادبی کائنات میں جو تحیر اور طلسم سے سلسلہ شروع ہوتا ہے وہ آرادھنا ،سادھنا کے ساتھ مناجاتوں تک چلا آتا ہے ۔پھر کیفیاتی اسرار شروع ہوتے ہیں ۔جن کی وجہ سے عکس فسوں اسرار آگہی کی کرنوں میں ڈوبے سبز پتوں کا صحیفہ کھلنے لگتا ہے ۔جس کی وجہ سے فکری سوچ کی وادیوں میں نفسیاتی مقامِ مقدسہ نظر آنے لگتے ہیں ۔کبھی خود سپردگی کی ہئیت تو کہیں اسیر خواب و من الشباب کی جلی، خفی جذبات کی بارشوں میں بھیگی صورتیں نظر آنے لگتی ہیں ۔
اس سارے منظر نامے میں بکھری اساطیری رمزوں اور جدید اشاروں کو علمی دائروں میں پرکھنے کے ساتھ...
To general public, all videos are perceived to be true, but they may not have probative value in the Court of law. The undertaken article analyzes the admissibility and probative value of a video presented as evidence before a court in the Criminal Justice System of Pakistan (CJSP). It analyzes the relevant law and diagnoses the problems with the video evidence through the lens of the judgments of Superior Courts. The court of law objectively ascertains that a video presented as evidentiary means bears significant relevance to the fact in question. It must be admissible under the law, and it must be proved to be genuine. To fill up the gap between a “Video” and a “Video Evidence”, there is a process, which is known as video authentication. It determines that the video contents are genuine, authentic, credible, unaltered, untampered and unfabricated. The study discusses various modes of video authentication. Precedents set by superior courts of Pakistan show that convictions have been made once the courts are satisfied with the credibility of video evidence. In the court of law, video evidence is normally presented after the completion of prosecution evidence. The video is played in court and is watched by the presence. But the researcher establishes that such process does not have legal justification. The article suggests that it would be legal and proper for the prosecution to produce the video evidence through the witness, during his evidence, who is either victim, witness, recorded and/or copied the video directly from original source such as C.C.T.V system and that witness would be subjected to cross examination.
Global education has emerged as a new educational response to the challenges and conditions of globalisation. Global education, however, has led to an on-going and vigorous debate among global scholars. Global education scholars have criticised nation-centric curricular and educational approaches of countries across the world for inadequately preparing students for the twenty-first century. The critical and post-colonial global scholars have also offered critique to global education for its failure to address economic inequity, dependency, structural violence, and the hegemonic processes of neoliberal globalisation (Kapoor, 2009 and Chana, 2011). Critique further indicates global education has failed to provide a multi-perspectival theoretical framework that truly represents views of the world’s diverse societies, nations and cultures (Kapoor, 2014 and Merryfield, 2009). The purpose of this study is to explore global education dimensions in the national curriculum of Pakistan Studies (class X-XII) for developing students’ global perspectives in schools. This research drawing upon colonial and post-colonial theoretical frameworks builds on the theoretical framework of one worldism (Pike and Selby, 2001), orientalism (Said, 1978), coloniality of power (Mignolo, 2000 and Quijano, 2000)) and southern theory (Connell, 2007). Employing two theoretical perspectives, this research analyses global education dimensions and practices in the national curriculum of Pakistan Studies, with specific reference to ethnocentric and Western-centric theoretical critiques. A case study method based on the interpretive approach was used to study Pakistan Studies curriculum practices of global education in two schools (one public and one private) in Chitral. The study employed qualitative data gathering strategies, particularly document analyses, semi-structured and open-ended interviews, classroom observations of participant teachers, and focused group discussions with students. The study utilised inductive data analysis technique to develop core categories in terms of dimensions of global education for developing students’ global perspectives. The research finds that the curriculum subject matter is superficially incorporates elements of cross-cultural awareness, perspective consciousness, world problems and local solutions, and global interconnections and interdependence for developing students’ global perspectives. The teachers’ pedagogies, on the one hand, construct/reconstruct and reinforce Western knowledge and promote Western-centric worldviews. On the other hand, some teachers introduce knowledge from Islamic and local traditions as a post-colonial resistance to the hegemony of Western knowledge. The Pakistan Studies curriculum provides perspectives within colonial and post-colonial frameworks rather than providing multiple perspectives on topical issues. The national curriculum over-emphasises economic and political global interdependence and interconnection, but ignores economic dependency, violence, and various forms of human rights