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.
پیش لفظ اْردو ادب سے رشتہ جوڑتے ہی میںنے گلزار ادب سے ایک ایسے پھول توڑنے کی کوشش کی ہے جس کے توڑنے سے دل و دماغ کی انگلیوں کوگھائل ہونے سے بچانا مشکل نہیں بلکہ ناممکن بھی تھا۔ یہ تجربہ میری زندگی کا پہلا اور مشکل تجربہ ثابت ہوا اوریہ احساس ہوا کہ کسی شخصیت پر قلم اْٹھانا اور کسی شخصیت کی فکر اور سوچ کے پوشید ہ گوشوں کی نقاب کشائی کرنا کس قدر کٹھن کام ہے۔ آج یہ کام محنت ، لگن اور بالخصوص اللہ کے فضل وکرم سے اپنے پایہ تکمیل کوپہنچا جوکہ میرے لیے باعث افتخار و مسرت ہے۔ اس ضمن میں بڑی خوشی ہوتی ہے کہ محترم شاعرؔصدیقی جیسے کہنہ مشق سخن ور کی فکر کے در یچوں میں جھانکنے کا موقع ملا اور ان کو قارئین کے سامنے لانے کی ایک کوشش کی۔ شاعرؔصدیقی کا شمار دبستان کراچی کے ممتاز و معروف شعرا میں ہوتاہے جن کا شعری سفر تقریباًسات دہائیوںپرپھیلاہواہے۔شاعرؔصدیقی کااصل نام عبدالرزاق خان ہے۔ آپ یکم فروری۱۹۳۳ء کو کلکتہ میں عبدالغفار خان کے ہاں پیدا ہوئے جو ریلوے میں ملازم تھے۔ابتدائی تعلیم کلکتہ سے حاصل کی تقسیم ہندکے وقت ہجرت کرکے مشرقی پاکستان کے شہر ڈھاکہ چلے آئے۔ اْنہوں نے شاعری کا باقاعدہ آغاز۱۹۴۹ئمیں کیا تھا جب وہ میٹرک کے طالب علم تھے۔ شاعرؔصدیقی ایک ہمہ جہت شخصیت ہیں انھوں نے اْردو شاعری میں غزل،نظم،گیت ،قطعہ،رباعی ، اور دوہا جیسے مقبول اصناف سخن پر طبع آزمائی کی ہے جس میں اْن کی فکری بلندی فنی پختگی کے ساتھ نمایاں ہے۔تحقیق کرتے وقت میرے سامنے بہت سارے موضوعات تھے لیکن شاعرؔصدیقی کے کلام کو پڑھتے ہوئے صحیح معنوں میں، مَیں نے یہ بات محسوس کی کہ گویا یہ بھی میرے دل میں تھا۔ اگرچہ یہ کام مجھ جیسے طالب علم کے لیے مشکل بھی تھا اور باعث فخربھی...
Kamal Ahmed Rizvi (1930-2015) is among the very first people to give credence to Pakistan Television Urdu drama. He is one of the first rate and accomplished dramatists, director, actor, as well as a visualizer. In the world of drama he has a very versatile presence. He is also one of the first persons to affect the transition of the Urdu drama from stage to television, as such, he is an indelible name in the history of our art and theatre. Whenever Pakistan Television drama is mentioned, his name can never be omitted; or if its history is written, it shall be incomplete without reference to him. If Kamal Ahmad Rizvi is called an institution by himself, it shall not be wrong, because he is a creative writer, a translator, a director and a producer; and until now there has been no other individual with like qualities in the history of Pakistan Television, and this is his mark of distinction. ______
While institutional theory has a long history in the domain of organizational behavior, institutional logics are now widely used in addressing issues of interest in the organizational behavior area. Institutional logics dictate the decisions regarding the adaptation of competing means and ends in double bottom line businesses like microfinance. However, the impact of institutional logics remains under-theorized especially with regards to the influence of conflicting institutional logics on managerial identity creation processes. This thesis traces the process of identity creation as a result of the sensemaking process of employees in the presence of conflicting logics. The identities enacted in this manner in turn affect organizational citizenship behavior in certain ways. The thesis also links logics, sense-making processes, and managerial identities in a manner that individual responses to conflicting logics can be studied. It also explains variations in managerial identities by considering the contingent effects of intrinsic and extrinsic goals of an individual to the sense-making process. Results show that conflicting logics in the microfinance industry do result in separate practices. These practices are interpreted differently by employees depending on their personal goals. Moreover, the type of interpretation affects the utilitarian or normative identity creation of the employee. Finally, the study finds that utilitarian employees are low on civic virtue as compared to normative employees. The study empirically contributes to the literature by offering evidence of the causal chain of events which links the macro level institutional logics to the micro level employee civic virtue behavior.