دریائے نیل
ہم قاہرہ یونیورسٹی اور حدیقہ الحیوان سے پیدل کبری الجامعہ پہنچے جس کے نیچے دریائے نیل رواں دواں تھا ۔میں نے یہاں اس پانی میں ٹھہرائو اور بردباری محسوس کی نیل اپنے ہزاروں میل کے بہائو کاا ظہار چیخ چیخ کر نہیں کر رہا تھا ۔ہم نے تین مصری جنین کے دو ٹکٹ لیے اور لانچ میں بیٹھ گئے ۔لانچ کی خستہ حالی بھی مصری عوام کی معیشت کی طرح زبوں حال اور نا تواں تھی ۔لانچ میں بیٹھتے ہی مجھے دکتور ہ شائمہ کی بات یاد آئی ۔انہوں نے کہا تھا کہ ایک مصری کہاوت ہے کہ جو بندہ دریائے نیل کا پانی پی لے وہ دوبارہ مصر ضرور آ تا ہے ۔میں نے چلتی لانچ سے ہاتھ دریا میں ڈالا اور اوک بھر پانی پیا ۔لانچ کی ایک کھڑکی میں سبز رنگ کی بوتل نظر آئی میں نے بوتل کو نیل کے پانی میں خوب دھویا اور اس کودریا کے پانی سے بھرا ، دکتور محمود بولے اس کاکیا کرو گے میں نے کہا یہ سبز رنگ کی بوتل ہے اور پاکستان کا سرکاری رنگ سبز ہے میں اس سبز رنگ کے ساتھ نیل کا اشتراک چاہتا ہوں میری خواہش ہے کہ مصر اور پاکستان ایک دوسرے کے قریب ہوں ،اس پانی اور بوتل کی طرح ۔میں نے دکتور محمود سے پوچھا نیل کا پانی کہاں سے نکلتا ہے اس نے کہاں سوڈان میں کوئی دور جگہ ہے ۔میں نے پوچھا وہاں کو نسا گلیشئیر ہو سکتا ہے جہاں سے یہ پانی آ تا ہے کہنے لگے افریقہ میں گلیشئیر نہیں ہوتے یہ کوئی پاکستان تو نہیں ،پھر کہنے لگے کوئی دو جھیلیں ہیں وہاں سے یہ پانی آ تا ہے ۔اس حوالے سے میں معلوماتی کتب سے رجوع کیا تو معلوم ہوا کہ ہم جسے ایک دریائے نیل سمجھ...
Assyrian Text is witnessed that women used veil for face covering with an additional piece of cloth about 13 centuries before the Christ. Then history of mankind displays veil in Egyptian society that was transparent and normally white in color. We found a handful evidences in Greek literature regarding veiling of face. History travels to Anglo-Saxon age and witnessed that women used veil to cover their hair of head. The head covering shows a biological reasoning also. Roman culture was the culture of fantasy, the veils were full of colorful, and multi designed veil arranged by flowers and different beautiful substantial. In Roman, veil developed from only head covering to shoulder covering and then from head to back covering. British regime also enrich the history of veil. There was beautiful designed, decorated with net clothes and covered with beautiful embroidery. The veil was empowered by elite community in England. Later it was popularized as a fashion in colonial communities. Through this thorough historic discussion, it is approved that veil used by women has a long history as the human history. In religious context, Hinduism is understood as the oldest religion on globe, it is found that in Harappan times about 2500 BC, Aryan women used to wear full body covering single cloth from head covering to foot, which was preached in Hindu religious book Vedas also, later the single cloth was known as Sari. And after the introduction of Christianity, Veil was introduced as a compulsory symbol of religion. Veil of whole body with strict rules can be seen in the form of Christian nun. Later, Islam explained veil of women in public as an obligatory sign. Islam is the youngest religion on earth, it was published rapidly and the implication of its rules are practiced prominently. After a thorough historic and religious discussion, it if proved in this article that veil was a compulsory part of human society and religions before Islam had also preached for veiling.
Review of existing literature suggests that entrepreneurs in modern context often strive for economic sustainability at the expense of social sustainability in societies they operate. The review also suggests that there are alternative contexts, like the context of ethnic communities, where achieving social sustainability is also a primary goal of entrepreneurs. How social sustainability is balanced with economic sustainability within the context of ethnic entrepreneurial communities has not been sufficiently theorized in existing literature. So the aim of this study is to develop a theoretical model grounded in data to explain how this balance can be achieved through socially sustainable entrepreneurship as practiced in ethnic entrepreneurial communities. To achieve this aim, the study needed data from ethnic entrepreneurial communities which have balanced their economic sustainability with social sustainability for several generations. Three ethnic entrepreneurial communities were selected for data collection namely Memon, Delhi Saudagaran and Chinioti which appeared to have such characteristics. Eisenhardt’s research strategy (ERS) for theory building through comparative case analysis was employed to build cases from the data taken from the three communities and to perform a cross-case comparison to build a theoretical model. The data was taken in the form of in-depth interviews with respondents from each community, notes from direct observation and documentary sources published by each community. Data from each community was interpreted using the social constructivist paradigm. The interpretation of data was utilized to develop three case studies, one for each community. The three cases were then analyzed through a process of constant comparison which involved comparing data within and in between cases. The comparison helped in developing categories of codified data. Each category was further refined into a construct. The constructs and their relationships which were common in the three cases were used to build the theoretical model of socially sustainable entrepreneurship. The model was finally evaluated for external validity by reassessing the proposed constructs and their relationships in the light of existing literature. The case study developed for each community describes how historically evolved community and family cultures influence and are influenced by the process of starting, maintaining and sustaining a business using community and family resources. The cases also describe the emerging reasons for social disintegration as experienced by the three communities. The common patterns emerging from the comparison of the cases were used to build a theoretical Model of Socially Sustainable Entrepreneurship (MSSE) which highlights the possible sociocultural contexts, influencers, strategies and socio-economic consequences of socially sustainable entrepreneurship. The model proposes how economic, social and spiritual interdependence between members of the family and community can contribute towards a balance between social and economic sustainability of Muslim-ethnic entrepreneurial communities. The model can aid policymakers and community leaders to pursue economic sustainability without compromising the social sustainability of their entrepreneurial communities. The results can also contribute towards enhancing the socio-economic sustainability of communities similar to the ones studied for this dissertation. Business schools can also use the results to better explain the socially sustainable form of entrepreneurship to their students as an alternative to entrepreneurial activity in the modern free-market. Students and new entrepreneurs can use the results to strengthen the interdependence between their venture, family and community by striving for the social and economic well-being of all stakeholders as explained in the model. Future research will test the model for statistical generalizability within the three communities. The model once tested may also benefit communities other than the ones studied in this research.