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Documentation of Production Systems and Characterization of Indigenous Chicken in Pakistan

Thesis Info

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Author

Sadef, Sumara

Program

PhD

Institute

University of Agriculture

City

Faisalabad

Province

Punjab

Country

Pakistan

Thesis Completing Year

2015

Thesis Completion Status

Completed

Subject

Natural Sciences

Language

English

Link

http://prr.hec.gov.pk/jspui/bitstream/123456789/7057/1/SUMARA_SADEF_Animal_Breeding_%26_Genetics_UAF_2015.pdf

Added

2021-02-17 19:49:13

Modified

2024-03-24 20:25:49

ARI ID

1676725923625

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The present study was planned under the project “Development and Application of Decision Support Tools to Conserve and Sustainably Use Genetic Diversity in Indigenous Livestock and Wild Relatives” funded by UNEP-GEF-ILRI-FAnGR (United Nations Environment Programme-Global Environment Facility-International Livestock Research Institute-Farm Animal Genetic Resources) to study the production systems along with phenotypic and genetic characterization of the nine chicken populations in six randomly selected villages within two agro-ecological zones (Site-I; sandy desert and Site-II; irrigated plains) of Punjab province involving participatory rural appraisals, household surveys and in-depth monitoring tools. Information collected through Participatory Rural Appraisals showed that the main purpose of chicken keeping was home consumption and family income. Preferred chicken breeds among moderate and poor farmers were Fayoumi (FYM), Rhode Island Red (RIR) and Desi and were kept for egg production while Aseel (ASL) was the choice of well off and kept for prestige or hobby. Egg production, size of egg and plumage color was the traits preferred for FYM and RIR, broodiness, mothering ability, disease resistance and taste of meat for Desi and Naked Neck (NNK) while aggressiveness and body stature were highly ranked for ASL. Household surveys showed that most of the farm activities were headed by the household head yet women were involved in all farm activities generally and in chicken keeping particularly at both sites. More number of farmers was involved in chicken keeping at Site-I as compared to Site-II. Semi-intensive chicken production system with free range during day time and confined under shed at night with birds fed on household grains along with scavenging was reported in majority of the cases throughout the year. Average prices of birds were higher at Site-II and were highest for ASL. Health coverage was poor at both sites with most of the farmers treating birds at the help of their own or with neighbors and friends. There was almost absence of any formal training from any NGO or any government department. Sources of information about chicken related issues were poor. Chicken and eggs were marketed at farm gate, village markets or to neighbors and income obtained from extra sale of chicken and eggs was mostly kept by women, followed by household heads. Indepth monitoring revealed higher number of laying hens than other age classes among flocks. The disease was major reason for exit and bird entries were mainly through household hatched hatch and purchase. Most of the birds at both sites were multi colored or brown in plumage with undefined feather pattern. Body weights and linear measurements were higher for ASL and birds at Site-I than those at Site II. Genetic characterization of nine chicken populations viz, ASL; NNK; FYM; RIR; FRR (FYM x RIR); FRA (FYM x RIR x ASL); FRU (FYM x RIR x unknown); OLD (other local Desi) and OCB (other crossbred) using 20 microsatellite markers were found to be polymorphic. The number of alleles per locus within chicken populations ranged from 2 to 14 with an average of 9.6 alleles per locus. Structure and Principal Coordinate Analysis was clustered into two distinct groups with two maternal lineages distributed among the nine populations. These results indicated that although these nine chicken populations have already been intermixed up to some extent yet most of them were genetically different enough to be considered as separate breeds or genetic groups.
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فخر ا لدین علی احمد

آہ! جناب فخرالدین علی احمد صاحب صدر جمہوریہ ہند
معارف کے اس شمارہ کی طباعت ہوچکی تھی کہ یکایک ریڈیو سے صدر جمہوریہ ہند کی المناک رحلت کی خبر ملی، ملک اس قدر جلد ان کی دائمی جدائی کے لیے تیار نہ تھا، فلک کا کیا بگڑتا جو نہ وہ مرتے کوئی دن اور، پہلے ڈاکٹر ذاکر حسین مرحوم اور اب جناب فخرالدین علی احمد کی وفات راشٹرپتی بھون ہی میں ہوئی، دونوں کی صدارت کے ساتھ،
پیچھے پیچھے وہ دبے پاؤں قضا بھی آئی
وہ جاچکے، جب ان کی سوانح عمری لکھی جائے گی تو وہ ایک پرجوش مجاہد آزادی، قابل فخر محب وطن، کامیاب بیرسٹر، آسام کے معزز ایڈوکیٹ جنرل، اسی ریاست کی حکومت کے قابل اعتماد وزیر خزانہ، پھر ملک کی لوک سبھا کے ہر دلعزیز ممبر، اقوام متحدہ کے ہندوستانی وفد کے بڑے لائق رکن، مرکزی حکومت کے مختلف محکموں کے بہت ہی کارگزار وزیر سیکولرزم کے بہترین نمائندہ، قومی یکجہتی کے زریں نشان اور آخر میں جمہوریہ ہند کے محبوب صدر کی حیثیت سے برابر یاد کئے جائیں گے، ہندوستان کی خارزار سیاست میں داخل ہوکر کسی مسلمان رہنما کا کامیاب ہونا آسان نہیں، کچھ مسلمان قائد ایسے ہوئے جو مسلمانوں میں تو مقبول تھے لیکن ہندوؤں میں اچھی نظروں سے نہیں دیکھے گئے اور کچھ مسلمان لیڈر ایسے بھی گذرے جو ہندوؤں میں تو محبوب لیکن مسلمانوں میں غیر محبوب رہے، جناب فخرالدین علی احمد صاحب کا نمایاں وصف یہ تھا کہ وہ دونوں حلقوں میں عزت کی نگاہوں سے دیکھے گئے، ان کے کسی اخباری بیان کسی عمل کی نشاندہی نہیں کی جاسکتی ہے، جس سے ہندو خوش اور مسلمان ناخوش یا مسلمان خوش اور ہندو ناخوش ہوئے۔
ان کی علم نوازی کی یادوں کی بھی مشعل روشن رہے گی، ۱۹۶۹؁ء میں غالب کی صدسالہ برسی پورے ملک میں ان...

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According to Ibn-e-Taimia and Mujaddad Alf-e-Sani the Samaa’ of Quran is a real beneficial Samaa’ of perfect Muslims, the Samaa’ of poetry comprises of praise of Prophet (SAW), songs of Jihad and Islam are also permissible and admirable in Islam but the Samaa’ of innovators which comprises of opposing Shariah poetry and practicing of music and clapping is totally innovation and sin. It is important to note that unlike Ibn-e-Taimia and Hadrat Mujadad when mark the Samaa’ valid or invalid, by this he means the particular Samaa’ or spiritual songs of Sufis singed and listened with a particular method that melodramatize the people, Ibn-e-Taimia not interested in such type of Samaa’, Hadrat Mujadad also not inclined towards this type of Samaa’ but according to him it is permissible only sometime to remove the spiritual toughness. Both Allama(s) Ibn-e-Taimia and Mujadad Alf-e-Sani believe that during listening Quran or mentioning GOD(ادخ رکز) some intuitive conditions

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