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Community movement to fight against COVID-19

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Community movement is nothing but the accumulated response to any social issues through the community people. It is divided into four segments like individual, family, kinship and community. Each and every segment have distinct role towards alarming epidemiological issues COVID-19. The article’s tries to sketch the role and responsibilities of each and every segment of community movement to prevent COVID-19.   

Introduction

COVID-19 is nothing but the name of dangerous threat of death in the world. 207 973 people have already been died in 213 countries[1].  Bangladesh has been facing a devastating situation for COVID-19 from the last 08 March, 2020 to till date. Total 168 people have died for the virus among the 7667 identified cases within the last 8 weeks (8th week is not completed yet). The infection rate is increasing in every moment.

Figure 1 : Week wise confirmed cases

Government has warned that the virus will be spread in the whole country and community infection has been started[2]. The world famous scientists are constantly working to fight with the virus but they have been failing to stop the caravan of death in the world. Social scientists are also producing scientific write-ups to make policy in which respective country can take proper initiatives to tackle the harsh social breakdown. But no initiatives are working properly to fight against COVID-19. As a student of Anthropology, the researcher has been thinking to come up with a pragmatic measure to cope up with the natural pandemic of COVID-19. The researcher found that, Jayaprakash Muliyil is one of India’s foremost epidemiologists, said about the most acceptable way to fight against COVID-19. He talked that Community participation—not lockdowns—is key to fighting coronavirus in India[3].The researcher agrees with the epidemiologist. The researcher think that only behavior change can make difference to fight against COVID-19.  Now, it is a big question’s how can we change behavior of people? The answer is only community movement can help to change the behavior of mass people. The researcher think that community movement should ensure through the changing behavior of the following levels of any community of the world. 

Sensitization of Individual and Family

This is the most important and first step in changing behavior. The will of the individual is sufficient to change the behavior of the person. Yet it is important to follow the overall norms of society and the state. In all religions, we are told to abide by religious discipline to prevent the Corona virus. That is, “cleanliness is part of the faith.”Cleanliness is the main tool for the prevention of corona virus. Corona virus is infectious. The person spreads the virus through sneezing, cough, colds and breathing. When a healthy person comes in contact with an injured person within 3-5 feet, the risk of panic is overwhelming. If the victim is holding something like door handle or new, locks, water bottle / glass, lift button, stair handle, ATM booth button, water faucet, commodity flask / sitter, paper, pen, pencil, bag, bag, money, money, etc. And then after touching a healthy person, the person can be infected. If a healthy person uses all the substances used by the infected person, that person can be infected. This is why changing the behavior of the affected person is very important. The victim must be kept separate from other family members. The affected person must be prepared to change all his / her previous habits / behaviors and follow the advice of a specialist physician. This condition is called isolation / dissociation in medical science. Those who were or remain in contact with the affected person should be kept for 7 days. The distance from one person to another will always be 3 feet. No one will be able to touch anyone or use any of the materials used, and must follow the advice of a specialist physician. This condition is called quarantine in the language of medical science. It is important to assure some rights of the individual while in the quarantine. Quarantine’s obligations are as per the Siracusa policy-1984 of the United Nation are as follows:

  • All those who have the basic needs of the disease will have to make all the prevention.
  • There should be ample opportunity for communication with loved ones and caregivers.
  • Workplace, job, as well as financial loss should be taken into account, there should be compensation system.
  • Everyone should have equal opportunity in all aspects of social status.
  • Quarantine must be seen as necessary for society and the people.
  • It should be done to prevent the transmission of disease.

The elderly of the family have to take responsibility for changing individual and family behavior. They will monitor the daily behavior of all members of their family. It is important to remember that if an attack occurs, everyone in the family will be in danger. It is important to follow the World Health Organization’s specific policies in this regard.

  • Stay separate from other family members.
  • Stay in a separate room with light and air. If possible, stay at least 5 feet away from others. Use separate beds at night.
  • Use a separate bathroom, toilet. If it is not possible to reduce the number of places you have to use with others and arrange for adequate lighting in those places.
  • Breastfeeding mothers can breastfeed their baby. But before approaching the baby, wash your hands thoroughly with soap and use a mask.
  • Use a mask when staying in the same room with other members of the house, especially if you need to get within 5 meters / 5 feet or when you need to get out of the house when needed.
  • When exposed to colds, coughs, vomiting, etc., immediately remove the mask and use a new mask. After using the mask, cover the lid with dirt and rinse with soapy water.
  • Wash hands with soap and water for at least 20 seconds and use hand sanitizer if necessary.
  • After soap-water use, dry your hands with tissue. If there is no tissue, just use a towel / towel to wipe the hands and replace them when wet.
  • Do not touch eyes, nose, face with unforgiving hands.
  • Adhere to cough etiquette. Wrap tissue paper / medical mask / cloth mask / arm during coughing
  • Cover your face and nose and clean your hands according to the above rules.
  • Do not share personal items with anyone else.

In both isolation and quarantine, it is best to remain engrossed in the prayer of the Great God and Creator. For this reason, government-declared holidays should force all the family members to maintain social distance. Social distance is the home away from all kinds of public meetings[4].

Kinship[5]sensitization: It is the culturally defined relationships between individuals who are commonly thought of as having family ties. All societies use kinship as a basis for forming social groups and for classifying people. All the kin groups’ leaders should take responsibility to aware their ken members about COVID-19 as early as possible. They should implement the all government’s rules, regulations, prescriptions immediately, in which all kin members are ready to obey the health instructions regarding COVID-19. 

Community Sensitization

It is the most important part to fight against COVID -19. The change in group behavior refers to the behavior of the victim and his / her family to other people in different neighborhoods. In this case, the head of each locality/ counselor of the local governments have to take responsibility for changing the behavior of all the people of his/her locality. People of all sectors of the community should come forward to extend their hands in this regard in which they can fulfil the minimum basic needs of community people. We can do it through the following comprehensive efforts.

Community Support Group (CSG) will be a key tool to fight against COVID-19 in the community. This group will be formed through one Diploma Doctor, two Nurses (one male and one female), one Counselor, and three aid workers (two males and one females). All staffs of community clinic and Community Family Care Center will be deployed to form this CSG. This CSG will be responsible for the following duties and responsibilities but not limited

  • To search the suspected persons who are suffering for COVID-19 symptoms
  • To refer the general patients to general health care center
  • To refer the suspected COVID -19 people for quarantine and isolation
  • To identify the COVID-19 patients
  • To refer the COVID-19 patients immediately
  • To follow-up the cure, quarantine and isolation completed people
  • To counsel the family members of suspected COVID-19 patients
  • To assist to get minimum all basic needs of the family from local government representatives
  • To identify the disadvantage people of the community
  • To assist to get minimum all basic needs of the disadvantage family from local government representatives
  • To distribute the Behavior Change Communication (BCC) materials among the community 

Community Volunteer Group (CVG): We need to form a Community Volunteer Group. It is essential to make the community people aware against COVID-19. This group will solely responsible to sensitize community people through Information, Education and Communication (IEC) materials. From the above data it is indicating that males are most affected group. To control movement of males’ member of the community, this CVG will play a key role in the community gate. A representative of each and every family will allow to go out of the community in response to the basic needs of the family. Community leaders of each and every community both in the town and village should extends their hands to form the CSG and CVG as early as possible with the help of local government’s representatives. The local government’s representatives will need to take the responsibility to provide IEC materials as well as all kinds of logistic support to the members of CVG. The chief of local government representatives will act as a facilitator, monitor and supportive supervisor to accomplish the duties and responsibility of CVG and CSG.  Experiences of the cured patients will need to document as early as possible. The respective local government should take initiatives to explore the illness episode of these patients among the community people in which they can boost up themselves to fight against COVID-19[6].

Ensuring food-goods and medicine of community people: It is important to count total family as well as family members of each and every community. After counting all family in the community we need to identify the types of household of the community such as

  • Hand-to-mouth households: The household which runs through hand-to -mouth.
  • Needy households: The household which is needy but ability to run independently with some savings more than one months. The income source is totally stopped due to COVID-19.
  • Well off households: The household which is well of and ability to run independently with savings more than three months. The income source is totally stopped due to COVID-19.
  • Rich Households: The household which is rich and the house owner is the employee of Government or non-government organization.
  • Wealthy households: The household which is wealthy and ability to donation for the wellbeing of the community.

Now, we need to form a Community Aid Bank. The bank will be governed by the community people with the direct facilitation of local government representatives. The duties and responsibilities of the bank will

  • To make a data base of the community households based on voter lists.
  • To prepare a need assessment of the community
  • To introduce barter economic system (An example of a barter exchange may involve swapping a bag of nuts for some fruit or meat) among the community
  • To collect fund/aid/relief from the local government
  • To collect fund/aid/relief from the wealthy households of the community
  • To distribute the fund/aid/relief equally among the households based on needs
  • To supply essentials medicine based on needs through exchange of money

[1]WHO, “Coronavirus,” Coronavirus disease (COVID-19) Pandemic, April 30, 2020, https://www.who.int/emergencies/diseases/novel-coronavirus-2019.

[2]Institute of Epidemiology Research (IEDCR) Disease Control and, “করোনা ইনফো,” accessed April 17, 2020, http://www.corona.gov.bd/.

[3]Arunabh Saikia, “Community Participation—Not Lockdowns—Is Key to Fighting Coronavirus in India,” Quartz India, March 24, 2020, https://qz.com/india/1824059/india-shouldnt-respond-to-coronavirus-with-only-lockdowns/.

[4]Md Nasir Uddin, “আচরণ পরিবর্তন: করোনা প্রতিরোধের একমাত্র উপায়,” March 28, 2020, https://www.deshsangbad.com/details.php?id=99624.

[5]“The Nature of Kinship: Overview,” accessed April 17, 2020, https://www2.palomar.edu/anthro/kinship/kinship_1.htm.

[6]Maksuda Khatun, “A Tool to Fight against COVID-19,” accessed April 17, 2020, https://en.deshsangbad.com/details.php?id=573.

Md. Nasir Uddin, Ph.D., is a professional who has been working in the field of research and analysis. Bangladesh. He has obtained his Ph.D., MSS and BSS degree in Anthropology from the University of Rajshahi respectively in 2015, 2005 and 2004. He has several journal publications in the field of qualitative social research. He can be reached at nasiranthru[at]gmail.com, https://rubd.academia.edu/MdNasirUddin and https://www.researchgate.net/profile/Md_Uddin_Phd.

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South Asia

What does the Kashmiri want?

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Friday prayers in Srinagar, Jammu and Kashmir. © John Isaac

A group of envoys visited the illegally-occupied Jammu and Kashmir State ostensibly `to take first-hand account of the situation in Jammu and Kashmir and government’s efforts to restore normalcy’ (Hindustan Times February 17, 2021). Srinagar welcomed the envoys with a spontaneous shutdown. Prior to the visit, political leaders and human-rights activists were detained. The envoys did not visit Farooq Abdullah, Mehbooba Mufti or any of the other opposition Kashmiri leaders.

The Hindu dated February 17, 2021 reported ‘The J&K government showcased “deepening democracy” to visiting 24 foreign diplomats, who arrived on a two-day tour of the Union Territory (UT) on Wednesday amid a spontaneous shutdown in Srinagar and alleged detention of recently elected National Conference (NC) district council members in Budgam’.

Post-special-status abolition situation

After abrogation of the special status, India took a number of steps to silence public dissent_diurnal and nocturnal search operations to hound, kidnap or kill the Kashmiri, Internet ex-communication, blatant use of draconian laws against ordinary Kashmiris and their leaders alike. A law was passed to jail parents of stone-pelters., if any. Meanwhile local body elections were held in which the ruling BJP was cut to size. But, India, as reported b y the Hindu also, showcased the elections in international media as a proof of popular participation and contentment of the people with the status quo.

Have the Kashmiri resigned to their fate

The mysterious silence in the Valley during the envoys’ visit speaks volumes on how much the Kashmiri hate India. However, it appears the Kashmiri could have shown their ennui through some mode of peaceful protest.  They could draw lessons from the Occupy the Wall Street or Precariat Movement in the USA.

Occupy has six letters. A group of six persons mostly celebrities in their fields, stand up at some busy street holding letters O,C, C, U, P, and Y. The Kashmiris also could have displayed the letters in word `AZADI’ through a group of five persons.

Apathy

Arnold Toynbee, in his Challenge and Response Theory postulates that if a challenge is too onerous a nation may become apathetic. In similar vein, Ibn-e-Khaldoon suggests that survival of a tribe (nation) depends on cohesion (asabiya, nationalism) of a tribe faced with life-and-death threat around its frontiers.

Amy Chua (Political Tribes: Group Instinct and the Fate of Nations) talks about static or dynamic response of a society as shaped by group instincts of various components of a society.

Applying Amy Chua’s framework to Kashmir situation

Amy Chua challenges the view that the conventional mechanism of demokratia (government by the people) is a panacea for all the problems of a society. Thus the recently-held local level elections or even `state assembly’ elections in occupied Kashmir are no panacea for the Kashmiris’ simmering discontentment, their revulsion to yoke of Indian rule. Chua, in her afore-quoted book analysed situation in Vietnam, Afghanistan, Iraq and Venezuela, besides so-called terror tribes including the Islamic State of Iraq and Syria.

Kashmir in Chua’s framework would suggest it is naïve to believe that Kashmiris are resigned to their fate. By analogy, even a thousand years of exploitation by a microscopic Chinese population did not subdue the Vietnamese hatred of the Chinese. As soon as the Americans left Vietnam, the native Vietnamese prowled upon the rich community of Chinese like a pack of wolves. The Americans plunged into decade long futile war with Vietnam without realizing that the Vietnamese were not Chinese stooges.

The indomitable fighting spirit

Indian forces had been using pellet guns to blind the Kashmir. Now, former chief minister Mehbooba Mufti, they have begun to use even chemical weapons against the Kashmiri.

Let us have a glimpse of the dogra’s reign of terror in Kashmir. To stifle the Kashmiri’s fighting spirit, the dogra punished even Kashmiri children who played with fork-slings (ghulail) and stones (Muhammad Yousaf Saraf, Kashmiris Fight for Freedom, vol. 1, p. 50). Under the dogra rule, the Kashmiri were treated no better than beasts of burden. Instead of donkeys and horses, Kashmiri Muslims were used to transport goods across Gilgit, Leh and Skardu. They carried luggage on their backs across glaciers as high as 17,000 feet. Thousands of them perished along the way each year owing to frost bites, fall from a precipice, and hunger or sickness. The dogra caravans were not humane enough to stop for a while in the snowy passes to look after the injured porters (or ‘human beasts of burden’). Besides performing the forced labour, the Kashmiri had to pay heavy taxes. Whole of their produce was confiscated by the dogra. Little was left for tillers and their children to eat. On every item, the oppressed Kashmiri had to pay multiple taxes. Take shawls. Not only the shawl-makers were taxed, but also the other intermediaries like importers of pashmina (wool) from Ladakh, and storekeepers, whether wholesalers or retailers (ibid. p. 280-81).

The regressive revenue system resulted in a famine during winter of 1877. People began to die of starvation. Instead of releasing grain stocks from the royal go-downs, the maharajah’s constabulary drowned the starved, crying people in the Wullar Lake. Saraf writes: “Whole boat-loads of starving people have been conveyed by the Maharajah’s officials to the Woolar Lake, and there drowned” (ibid. p. 294).

The reign of terror by Indian forces (now estimated at about nine lac regulars and security personnel) who replaced the maharajah’s constabulary on October 27, 1947 is no less gruesome. International human-rights organisations, as well as India’s National Human Rights Commission, have brought into limelight the Kashmiri’s mysterious disappearances, their custodial deaths, and countless rapes of hapless Kashmiri women.

Like the dogra, Indian rulers are mercilessly exploiting Kashmiris’ economic resources. Bulk of locally-generated electricity is being diverted to Indian states. The tourism industry is in shambles. Highly – educated people have no jobs. With no inflow of tourists, the shopkeepers have no business. Unlike the occupied Kashmir, all the socio-economic sectors in Azad Kashmir are progressing by leaps and bounds.

Toynbee’s Challenge and Response Theory suggests that if the challenge is too strong, a nation becomes apathetic. Ibn-e-Khaldoon’s asabiya (spirit of national cohesion) also suggests that a nation’s spirit is likely to be smothered by a challenge which is too heavy. Historical lessons do not apply to the Kashmiri’s struggle. Neither Indians, nor the dogra could gag them. The struggle for freedom has continued unabated.

The lesson from Kashmiris’ struggle for freedom is that repression or palliatives like elections in occupied Kashmir are no good. The Kashmiri wants “freedom”. Their group instinct is `resistance’. But they need to learn from peaceful resistance movements like the Occupy and the Precariat.

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South Asia

Pakistan Day Celebrations: Civilian Participation

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Pakistan got independence on 14 August 1947 by hectic political struggle from the platform of All India Muslim League (AIML) under the dynamic leadership of Quaid e Azam Muhammad Ali Jinnah. The presidential address at Allahabad on 29 December 1930 of Dr. Muhammad Iqbal, accelerated and gave more clarity to the movement. He presented the idea and concept that Muslims are a separate nation by emphasizing that a nation is distinguished from the other based on religion, customs, and traditions. At the same time, he strongly disagreed with the Western concept of religion as a private affair. Iqbal explained that Islam is a way of life and thus Muslims are a separate nationand accentuated that unless their rights areprotected, it is impossible to establish peace and tranquility in the sub-continent. The determined political struggle of AIML led to March 23, 1940, Lahore Resolution, at its 27th annual session. The Quaid addressed the session on the first day andstressedthat Hindus and Muslims follow two different religions, philosophies, social customs literature and this made them two distinct nations.

The contents of the resolution, according to Story of Pakistan are“No constitutional plan would be workable or acceptable to the Muslims unless geographical contiguous units are demarcated into regions which should be so constituted with such territorial readjustments as may benecessary. That the areas in which the Muslims are numerically in majority as in the North-Western and Eastern zones of India should be grouped to constitute independent states in which the constituent units shall be autonomous and sovereign”. It strongly rejected the concept of United India. The word states wassubstituted to one state by a resolution passed at the 1941 Madras session of the AIML which stated, “everyone should clearly understand that we are striving for one independent and sovereign Muslim State.” Moreover, in all speeches, the Quaid used the word “an independent homeland” or “an independent Muslim state”.Pakistan and India became dominions on 14 and 15 August 1947 respectivelyby the Indian Independence Act, 1947, based on the Mountbatten Plan of 3 Junepassed by the parliament of the UK on 18 July. Keeping in view the atrocities being committed by RSS, a militant wing of BJP in Indian Illegally occupied Kashmir (IIoK), and minorities especially Muslims in all over Indianot being allowed to practice religion freely, havevery sturdily substantiated the decision of AIML to fight for a separate state for Muslims. It elucidates their political acumen and far-sightedness. 

Pakistan remained a dominion for about nine years till thefirst constitution as the Islamic Republic of Pakistan was adopted on 23 March 1956.Thereafter 23 March was celebrated as “Republic Day” (Yome Jamhooria)every year to commemorate the Lahore resolution and adoption of the constitution.   After the imposition of martial law by Ayub Khan in Oct 1958,it is being celebrated as“Pakistan Day”. Probably the plotter of the coup could not celebrate constitutionalism and democracy on March 23 so ‘Republic Day’ was replaced with ‘Pakistan Day.  The main feature is a three-servicesparade in Islamabad followed bythe display of military weapons and equipment. Floats of the provinces also march past. The flypast by Army and Navy combat aircraft displaying their weapons and equipment.The flypast by PAF fighters and aerobatic.

The celebrations are spread over about two and half hours.Pakistan Day has taken the shape of a Defense Day which was not originally intended. Moreover, Army, Navy, and Air Force organize their respective Defense Days on 6,8, and 7 Septemberevery year. The events of the Pakistan Day parade give an impression especially to civilians that military strength is the only most important component of national power. The remaining such as economic capacity, natural resources, industrial capacity, national cohesion, political structure, and leadership, etc. which are also very vital needs to be given projection. Therefore, parade proceedings may be modified to include more participation of civilian-related events. The latest inventory and indigenously developed weapons and equipment may be displayed to reduce timings. The PAF fighters may only carry out professional flypast andaerobatic performance similar to the aerobatic display team, like “Red Arrow “may be excluded. It is pertinent to mention that most of the countries have prohibited aerobatic display in public places to avoid any untoward incident. It is suggested that floats carrying students who have topped in the boards and universitiesand have done distinct research work in the past year may be added. Similarly,floats carrying civilians who have been awarded Pride of Performance and other awards, businessmen who have been bestowed awards, sportsmen who have brought honors for Pakistan may also be included.  Few industrial floats may also be added with indigenously manufactured machinery and other items.Floats carrying agricultural products and livestock may also be considered.Citations are read as the float passes the dais. Moreover, in Islamabad and the provincial capitals industrial exhibitions may be organized which may include indigenously developed machinery and other items.The civilian participation in Pakistan Day celebrations will certainly add colors and act as a source of pride for them as well as for the nation.

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South Asia

Ancestral Lineage of Hazaras: from Afghanistan to Pakistan

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While the origins of Hazaras are much debated, opinions differ when it comes to the ancestral lineage of Hazara community. According to some historians, Hazaras are the original inhabitants of Hazarajat (now central Afghanistan).Among Hassan Pouladi, Prof. Shah Ali Akbar, Fletcher, and Abdul HaiHabibi, J. P. Ferrier who was a renowned French scholar was the first who argued based on his explanations of the Greek historian Quintus Curtius about the battles of Alexander the Great and his travels to these areas, now Afghanistan that Hazaras were native inhabitants of Afghanistan since the time of Alexander the Great and have not migrated from any other places to this land.

Whereas, according to some, Hazaras have Mongolian ancestry under Genghis Khan. This notion that Hazaras have Mongolian origin takes its origin in the 19th century when European came to Afghanistan, and they distinguish people with Mongolian featured faces among other Caucasian faces. Hazaras were originally represented by the word ‘Ozala’ or ‘Hosala’ which, with the passing of time became ‘Hazara’. The very word ‘Hazara’ then was used to refer to the counting system in the armed forces of Genghis Khan i.e. ‘hazara’ that meant thousand, which comprised one level of the troops.

Yet, few opinionate, Hazaras have Persian and Turko-Mongolian ancestry. According to a report they descended from Genghis Khan’s Army that mixed with Persian and Turkic locals whom as a result of conflict had been settled in now Hazara inhabited areas of Afghanistan.

Nevertheless, some think, Hazaras have ancestral lineage with theKushan Dynasty that goes back two millennia when Bamiyan in Afghanistan was home to the largest statues of ancient Buddhist civilization. Patrons of this idea highlight the similar facial features of Hazaras to those of Buddhist murals and statues in the region. Whilst, some of the Hazaras believe that they are the descendants of one of the sons of Noah.

Although, all the above mentioned theories might differ when it comes to ancestral lineage of Hazara community, but they have one thing in common and that is the land of Hazaras which now constitute parts of Afghanistan, Iran, and Pakistan. People of Hazaras settled in the mountainous regions of central Afghanistan as early as the 19th century, with the majority of their inhabitants living in Hazarajat (the land of Hazara), which is situated in the rough central mountainous core of Afghanistan with an area stretch over 50,000 sq.km.The Hazaras speak a dialect of Persian (Dari dialect) that is called Hazaragi. Hazaragi was one of the two largest languages of Afghanistan. Hazaragi includes many Mongolian and Turkic words, which also maintains the theory that they have Mongolian ancestry.

Afghanistan is a multi-ethnic country with almost 8 major and 10 minor different ethnic groups; among major ethnic groups are Pashtun, Tajiks, and Hazaras etc. Hazaras were once the largest ethnic group in Afghanistan and constituted approximately 67% of the total population, but today their population hardly makes up around 9% of Afghan population. The reason for their massacred lies in their off target political action when they backed the wrong candidate in the accession struggle in the late 19th century, that had changed the life of Hazaras and their role in Afghan politics and ultimately in Afghan government.

Reports from the 20th century depict that arm forces of Afghanistan made pyramids out of Hazaras heads after some of the massacres, as a form of warning to the remaining Hazaras, yet this could not be regarded as the last savage and barbaric government repression of the Hazaras. Towards the end of 20th century during the rule of Taliban in Afghanistan, government specifically targeted the Hazaras for persecution and even genocide. This brutal history of persecution of Hazaras in Afghanistan resulted in killing more than half of their population with some migrating to neighboring countries like Pakistan and Iran.

Whereas, according to historical evidence migration of Hazaras from Afghanistan to Baluchistan province, Pakistan took place about 150 years ago, initially due to economic purposes. But mass migration of Hazara population took place in the late 19th century, mainly due to their persecution and targeted killing at the hands of different afghan rulers and Taliban government that forced them to migrate to Pakistan, and so they settled here.

In Pakistan, the estimated number of people of Hazara community is between 0.6-0.9 million, living and residing in different parts of the country including Karachi, Parachinar, Sanghar, Nawabshah, Hyderabad, also in different parts of GilgitBaltistan and Punjab. In Baluchistan province, the bulk of Hazara population are residing in Quetta and other parts of Baluchistan such as Sanjawi, Much, Zhob, Harnai, Loralai, and Dukki, where their population makes up around 0.4-0.5 million.Unfortunately, along with their migration, the Hazara community brought with them the history of their persecutions based on their ethnicity, religious orientation of sect and also their ethnically unique facial curvatures, and so, their tenure of oppression at the hands Taliban and other terrorist organization like Lashkar-e-Jhangvi, Sipah Sahabah, al-Qaeda and other Sunni radical militants organization that also includes ISIS in its list is on-going in Pakistan.

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