وزیر دی عقل مندی
اک ملک دی گل اے جتھے اک نیک تے سمجھ دار بادشاہ دی حکومت سی۔ اوس دی رعایا اوہدے کولوں بہت خوش سی۔ بادشاہ حکومتی معاملیاں وچ اپنے وزیر نال مشاورت کردا سی۔ بادشاہ تے وزیر دا اک اک پتر سی۔ دونواں دا آپس وچ بہت پیار سی۔
بادشاہ نے اک دن سوچیا کہ وزیر دے مرن توں بعد اوہدا منڈا وزیر بنے گا۔ جو اپنے باپ توں زیادہ سمجھ دار اے۔ کتے ایہہ نہ ہووے کہ اوہ اوہدے کولوں حکومت ای کھو لوے۔ بادشاہ تے وزیر اکٹھے سن تے اوہناں دے پتر وی۔ بادشاہ نے اک چالاک عورت نوں دونواں منڈیاں وچکار پھٹ پاون دا آکھیا۔ جدوں عورت نے بادشاہ تے وزیر تے دونواں منڈیاں نوں اکٹھا ویکھیا تاں وزیر دے منڈے نوں آواز دتی۔ جدوں اوہ اوس چالاک عورت دے کول گیا تاں اوس اوہدے کن دے کول منہ کر کے منہ پھیر لیا۔
بادشاہ دے منڈے نے وزیر دے منڈے نوں پچھیا کہ اوس زنانی تینوں کیہ آکھیا اے؟ اوس آکھیا کہ کجھ نہیں۔ شہزادے نے آکھیا کہ اوس تیرے کن وچ کوئی گل کیتی اے؟ جو توں مینوں دسنا نہیں چاہندا۔ ایس گل توں اوہ اوہدے خلاف ہو جاندا اے تے اپنے باپ نوں آکھدا اے کہ مینوں وزیر دے پتر دا خون چاہی دا اے۔ بادشاہ وزیر دے پتر نوں قتل کرن دا حکم جاری کر دیندا اے۔
وزیر بڑا سیانا ہوندا اے۔ جدوں جلاد اوس نوں قتل کرن لئی لے جارہے ہوندے نیں تاں اوہ جلاد پیسے دے کے اپنے منڈے دے کپڑیاں اتے بکرے دا خون لوا کے کپڑے بادشاہ دے پتر کول گھل دیندا اے تے اپنے پتر نوں لکا لیندا اے۔ بادشاہ ایہہ ویکھ کے بہت خوش ہوندا اے۔
Menstruation is a normal physiological process unique to females. Pre-menarche is characterized by physiological, cognitive, and psychological transitions which may be initiated from the midst of their second decade. The onset of puberty/ menstruation in girls tends to change their role in society. Overall inadequate awareness levels accompanied by socio-cultural taboos and prevailing myths and misconceptions about menarche and menstruation have played havoc on human society. Objective: To diagnose and compare the prevailing level ofknowledge, attitude, and practices of adolescent girls studying in government and private schoolstowards menstrual hygiene and management. Methods: This Analytical and cross-sectional study was conducted at Government Jouhar Girls High School and Shiblee Grammar School System, Gulberg Branch (private) Faisalabad. A self-administered survey-based questionnaire was developed. Prior formal written approval from school authorities was followed by the pre-planned scheduled visits, explaining the purpose of the study, assuring confidentiality of acquired information, and self-administration of survey-based questionnaires. Results: The results indicated that the mean age at menarches of the girls was 13.69±0.95 years. A relatively more percentage of government (59.6%) school respondents followed by private school respondents (57.1%) had satisfactory knowledge about their age of first menarche (p = 0.806). Motivated by the socio-cultural taboos and /or fear or shame a majority of government (59.6%) and private school respondents (57.1%) had satisfactory knowledge about their age of first menarche (p = 0.806). A strong prevalence of Urinary Tract Infection (UTI) was found in private school girls 87(49.2%) and 21(11.9%), followed by respective percentages of 78(43.8%), 16(9.0%) amongst the government school respondents who recorded their responses as agreed and strongly agreed about the development of reproductive tract infection in the post-menstruation period. As far as the adoption of hygienic practices is concerned a relatively high percentage of government school 28(15.7%) followed by private school 14(7.9%) girls strongly disagreed about changing their absorbent material on daily basis. The development of skin abrasions like rashes, itching, and urinary tract infection was found in a relatively high proportion amongst the government school girls 30(16.9%) followed by private school respondents 18(10.2%) in the post-menstruation period. A most common and alarming unhygienic practice prevalent amongst the government and private school girls was the reuse of absorbent cloth, who responded as agreed and strongly agreed in respective terms as 43(24.2%), 22(12.4%), and 69(39%) and 28(15.8%). Conclusions: The study concluded that the persistent myths, misconceptions, socio-cultural taboos, and unhygienic practices i.e. Use of old clothes as absorbent, reuse of absorbent material, and delaying tendency of changing absorbent, amongst the adolescent school girls of government and private institutes which may pose direct adverse health and life quality concerns for the female Pakistani community. The current situation calls for active participatory contributions from education communities to initiate various communication and awareness campaigns regarding pre-menarche knowledge and menstruation management which may aid to strengthen and transform their role as a significant representative of society.
The present study aimed at exploring the experiences of Pakistani elderly people and to find out the determinants of death anxiety. In order to meet the objectives, the current research project was completed into two parts. Part I included a qualitative study. Sample of the qualitative study comprised of eight old adults. Men and women were given equal representation in the sample. A semi-structured interview technique was used to collect the data. Fourteen superordinate themes (viz., Recapitulation of past, Attitude towards aging, Transformed self, Religious growth, Sources of satisfaction, Major concerns, Coping strategies, Sense of achievement, Old age complications, Perception of community resources, Needs, Gist of life, Afterlife belief, and Death anxiety) were emerged during the analysis by following the guidelines of interpretative phenomenological analysis. Part II was quantitative in nature and comprised of 3 studies. It aimed at assessing the role of religious orientation, religiosity, afterlife belief and ego integrity as the determinant of death anxiety. Urdu translated Revised Religious Orientation Scale (Rasheed & Obaid, 2012), Short Muslim Practice and Belief Scale (AlMarri, Oei & Al-Adawi (2009), Ego Integrity Scale (Ryff & Heincke, 1983), and Arabic Scale of Death Anxiety (Abdel- Khalek, 2004) were used to measure religious orientation, religiosity, ego integrity and death anxiety respectively. In Study II, Short Muslim Practice and Belief Scale (AlMarri, Oei & Al-Adawi (2009), Ego Integrity Scale (Ryff & Heincke, 1983) and Arabic Scale of Death Anxiety (Abdel- Khalek, 2004) were translated in to Urdu Language by using forward backward translation method. Psychometric properties of all translated scales were ensured. In the Study III, Afterlife Belief scale for Muslims was constructed. Items were generated empirically. The scale was subjected to exploratory and confirmatory factor analysis on a sample of 504 individuals (235 men and 269 women) recruited from different cities of Punjab, Pakistan. After exploratory and confirmatory factor analysis 16 items were retained with a 3 well defined factor structure of afterlife belief: positive, negative, and extinction. The alpha coefficients of the subscales ranged from .65 to .78. Convergent and discriminant validity of the subscales of afterlife belief scale was determined by finding its relationship with Pleasant Afterlife Belief Scale (Spilka, Stout, Minton, & Sizemore, 1977), Unpleasant Afterlife Belief Scale (Hui, 2012), Anxiety Subscale of DASS (Farooqi & Habib, 2010) and Belief in Equitable World Scale (Flannely, Ellison, Galek, & Silton, 2009). In Study IV, data were collected from 515 old adults, recruited from different urban and rural areas of Punjab (Pakistan). Men (n=304) and women (n=211), were given representation in the convenient sample. The age range of the participants was 60 to 93(M=65.3, SD=6.17) furthermore on the basis of age sample was classified into two groups young old (n= 397) and old old (n=118). Initially Confirmatory Factor Analysis applied on all the measures revealed good fit to the data and then other rigorous statistical analyses were carried out. Linear regression analysis revealed that ego integrity and negative afterlife belief were salient predictors of death anxiety and explained 14% and 11% variance in death anxiety respectively. Intrinsic religious orientation, religious belief and positive afterlife belief appeared also as significant predictors of death anxiety. Extrinsic religious orientation, religious practice and extinction dimension of afterlife belief appeared as non-significant correlate of death anxiety. Structural Equation Modeling was carried out through AMOS and results revealed that negative after life belief fully mediates the positive relationship of death anxiety with intrinsic religious orientation and religious belief. Results also revealed that negative afterlife belief mediates the negative relationship of intrinsic religious orientation and religious belief with ego integrity. Analysis also revealed moderational role of gender in relationship of religious belief and extrinsic religious orientation with death anxiety while relationship of religious practice and intrinsic religious orientation with death anxiety did not appear as moderated by gender. Multivariate analysis of variance revealed significant main effect of education on negative afterlife belief and ego integrity. Moreover significant differences in extinction subscale of Afterlife Belief Scale were also found among different age groups. MANOVA also revealed interactive effect of various demographic variables on the variables of current study. Implication of the current research are discussed.