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Who is Kashish Chaudhary, Balochistan's first Hindu woman assistant commissioner?
Kashish Chaudhary, a 25-year-old Pakistani Hindu woman, has made history as the first female from the minority community in Balochistan to be appointed assistant commissioner in the restive province. She has expressed her goal to work towards women's progress, support minority communities, and contribute to the province's overall development read more
On Monday, Kashish and her father, Girdhari Lal, met Balochistan Chief Minister Sarfaraz Bugti in Quetta. Image: X/@dpr_gob
A 25-year-old Pakistani Hindu woman has made history by becoming the first female from the minority community in Balochistan to be appointed as an Assistant Commissioner in the restive province.
Kashish Chaudhary earned the role after clearing the Balochistan Public Service Commission (BPSC) exam.
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On Monday, Kashish and her father, Girdhari Lal, travelled to Quetta to meet Balochistan Chief Minister Sarfaraz Bugti.
So, who is Kashish Chaudhary, and how did she reach this point?
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Here's a look at her journey.
Who is Kashish Chaudhary?
The 25-year-old has made history by becoming the first woman from the Pakistani Hindu minority in Balochistan to be appointed as an Assistant Commissioner in the province.
She belongs to Noshki, a remote town in Chagai district, and earned the position after passing the Balochistan Public Service Commission (BPSC) exam.
On Monday, Kashish and her father, Girdhari Lal, met Balochistan Chief Minister Sarfaraz Bugti in Quetta.
During the meeting, she shared her aim to work for the progress of women, support minority communities, and help in the overall development of the province.
'It is a matter of great pride for me that my daughter has become an assistant commissioner due to her hard work and commitment,' Lal told reporters.
Lal, who works as a mid-level trader, said his daughter had always wanted to study and make a difference in the lives of women.
Chief Minister Bugti said it was a proud moment for the country when people from minority communities reached such positions through dedication and effort.
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'Kashish is a symbol of pride for the nation and Balochistan,' he said.
In a conversation with SAMAA TV, Kashish stated that her preparation took three years, with at least eight hours of study each day.
'Discipline, hard work, and the desire to contribute to society have driven me throughout this journey,' she said.
A part of growing minority community
Kashish has carved out her place among several Hindu women in Pakistan who have made their mark in male-dominated professions, breaking social, religious, and cultural barriers to reach important positions.
In recent years, more women from the Hindu community have stepped into roles that were once considered out of reach.
She belongs to Noshki, a remote town in Chagai district. Image: X
In July 2022, Manisha Ropeta became the first Hindu woman to be appointed as Superintendent of Police in Karachi, where she continues to serve.
Pushpa Kumari Kohli, a 35-year-old sub-inspector in Karachi, said that Hindu women have the ability and determination to succeed.
'I also passed the Sindh police Public Services Examination. There are many more Hindu girls out there waiting to educate themselves and become something,' Kohli, who belongs to a scheduled caste, said.
Suman Pawan Bodani continues to serve as a civil judge in Pakistan's Hyderabad, after being first appointed in her hometown of Shahdadkot in Sindh in 2019.
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Sindh politician Ramesh Kumar Vankwani said that with family support, many young Hindu girls have shown a strong will to study and take up higher education, PTI reported.
'Our young women are doing us proud. We have doctors, civil servants, police officers, etc in Sindh,' he said.
He also pointed out that while Sindh has seen issues like the abduction and forced conversion of young Hindu girls, improving education facilities for the Hindu community could help address these problems.
Hindus make up the largest minority group in Pakistan. As per official data, about 75 lakh Hindus live in the country. However, the community estimates the number to be over 90 lakh.
Most of Pakistan's Hindu population lives in Sindh province.
With inputs from agencies
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The Print
3 hours ago
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Three direct questions are relevant in this regard: which animals are to be sacrificed on Bakrid? Where should they be sacrificed? And what should be done to the blood and carcasses of the sacrificed animals? In fact, an impression is created that qurbani not merely symbolises the violent nature of Islam—which inevitably 'hurts non-violent Hindu sentiments'—but it also crosses the acceptable boundaries of law. These popular perceptions are so powerful that one does not bother to look at the legal framework that deals with animal slaughter in general and Bakrid sacrifice in particular. The aggressive campaign for a 'Green Bakrid' revolves around the idea that this particular Muslim festival is all about killing innocent animals. The Cruelty Against Animal Act, 1960 is often invoked to legitimise the demand that qurbani (sacrifice) on the day of Bakrid—or Bakra Eid—should be made completely illegal. Which animal to be sacrificed? My book, Contested Homelands: Politics of Space and Identity, shows how Bakrid became a highly controversial festival in colonial North India. The colonial authorities evolved a legal-administrative framework to deal with the question of animal slaughter in general and the slaughter of sacrificial cows on Bakrid in particular. These mechanisms, however, placed religious practices of different communities in a binary opposition to each other while simultaneously producing a contested notion of community-space. This administrative mechanism became the guiding principle for various animal preservation laws enacted immediately after Independence. These laws were mainly related to the protection of cows and other bovine animals from slaughter, especially those that were required for the purpose of agriculture and milk production. For instance, the Central Provinces and Berar Animal Preservation Act, 1951 placed a total ban on the slaughter of cows and restricted the slaughter of buffaloes, allowing it as a subject of certification by authorities, based on age and usability in the production. The Bihar Preservation and Improvement of Animals Act, 1955 completely restricted the slaughter of all categories of bovine cattle under any circumstance. The Act does not explicitly prohibit the slaughter of goats or sheep, but it does restrict the slaughter of the animals traditionally associated with the festival in Bihar. The UP Prevention of Cow Slaughter Act, 1955 also prohibited the slaughter of cows. However, it remained silent on the slaughter of other bovines. Most importantly, these laws criminalised cow slaughter, making it cognisable (arrest without warrant) and non-bailable offence. 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For instance, Islamic norms do not allow the slaughter of pregnant, sick, under-age, and/or the animals with deformities. Similarly, pre-slaughter care, which includes proper feeding and drinking and allotting resting time to the animal are given adequate attention. Prevention of cruelty during slaughter, which includes quick and painless slaughter with a sharpened knife away from the sight of other animals, also corresponds to the qurbani norms. In this sense, the very act of qurbani does not contradict the basic spirit of PCA. The Supreme Court has rejected several pleas challenging Section 28 of PCA, calling for a ban on qurbani. In July 2023, for instance, the Court ruled against an appeal filed by the Gopeshwar Gaushala Samiti, maintaining the constitutional validity of the provision under the constitutional right to religious freedom. The petition argued that after the insertion of Article 51-A—which outlines the Fundamental Duties of citizens—Section 28 of PCA cannot continue as every citizen is under constitutional obligation to show compassion for living creatures. The petition was filed against an earlier Allahabad High Court order, which had already dismissed the petition in 2017 on the same grounds. Also read: These Pakistani goats are being sold for PKR 2.5 mn. They're selfie magnets at Islamabad Mandi Where to perform qurbani? There have been no specific legal provisions regarding the place of sacrifice slaughters other than colonial bye-laws followed by different municipalities. For instance, the Bye-Laws Part III of the Delhi Municipal Committee, 1957 explains: 'No person can slaughter or cause or permit to be slaughtered at any place other than a public slaughter house an animal…this rule shall not apply to an animal intended for sacrificial slaughter on the occasion of any festival or ceremony … the slaughter of such animals shall not be carried on within the sight of the public except in the case of Zabiha in localities exclusively inhabited by Muslims.' The PCA Rules 2001 also provide that animals are not slaughtered in places other than those recognised or licensed by the concerned authority empowered under the law. However, it does not make any provisions for sacrificial slaughter. In the absence of any clear, legally designated spaces for qurbani even within the Muslim-dominated areas, Bakrid has become a contested festival in legal-administrative terms. Cleanliness and hygiene, we must remember, are also a matter of concern for urban Muslim communities living in areas already lacking basic amenities, regular water supply, proper sanitation, and community centres. However, these concerns have either been completely neglected or have now been reduced to politics over cow, meat, vague notions of vegetarianism, ahimsa (non-violence) and, above all, stereotyping minority culture and identity. The question of administrative intervention required for the efficient observance of Bakrid remains unattended. Nazima Parveen is a Senior Research Fellow at Policy Perspective Foundation. She tweets @ParveenNazima. Views are personal. (Edited by Prashant)
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First Post
4 hours ago
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Pakistan must lock up its Rottweilers or put them to sleep: Tharoor on talks
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