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Express Tribune
07-04-2025
- Politics
- Express Tribune
Dying Indus
The River Indus, lifeline of our plains and cradle of our civilisation, is bleeding - and few seem to care. But on Friday, the people of South Punjab made their voices heard. The Sapat Sindhu Salhaar, a Seraiki literary organisation, led a vibrant and symbolic rally demanding protection for the River Indus. Amid the beating of traditional drums and the gentle rhythm of the folk jhumar, poets, writers, students and concerned citizens came together to remind us that the river is our identity and our future. Today, this mighty river is gasping for breath. Once wild and free, it has been dammed, diverted, drained and, most tragically, neglected. In taming its flow, we have disrupted an entire ecological system. The result is the slow death of aquatic life, shrinking wetlands, and an alarming loss of biodiversity. For it to heal, we must come to understand its relationship - between land and life, people and nature. What must be done? First, the river's natural flow must be restored. We must ensure environmental flows downstream to keep wetlands and aquatic habitats alive. Second, pollution must be stopped at the source. Authorities must enforce strict regulations on industrial discharge and invest in modern sewage and wastewater treatment systems. It is unacceptable that a river so vital is used as a dumping ground. Third, we must empower riverine communities - the farmers, fisherfolk and indigenous populations who live by and depend on the Indus. Their knowledge of the river is unmatched, and they must be included in every conservation effort. We should consider granting the river legal rights - as countries like New Zealand and India have done - so that the Indus can be defended in court and protected from exploitation. Europe, once obsessed with controlling nature, is now dismantling dams and letting rivers run free again. Pakistan must learn from this.
Express Tribune
24-03-2025
- General
- Express Tribune
Seraiki folklore sums up stories of centuries
Seraiki folklore, less to none in popularity in South Punjab and beyond, plays a vital role in preserving cultural identity and social values, strengthens communal bonds, educates younger generations and serves as a historical record of events and traditions. "In societies with strong oral traditions, folklore acts as an unwritten history, carrying forward the knowledge and experiences of ancestors," remarked Dr Khalid Iqbal, a former radio station director. "Folklore also serves as an inspiration for modern literature, music and even governance by reflecting the ethos of a region," added Dr Iqbal, the writer of famous book on Seraiki language and literature. Various forms of folklore found in Seraiki literature include Wai, Kafi, Dohay, folktales, proverbs, idioms, folk songs and remedies. "Wai is a form of devotional and mystical poetry often associated with Sufi saints. It carries themes of divine love, human suffering and spiritual enlightenment," Dr Iqbal said. "Kafi is also a well-known poetic form in Seraiki and Sindhi literature that expresses deep philosophical thoughts and emotions. Works of Khawaja Ghulam Farid are prime examples of Seraiki Kafi," he said. He highlighted that Dohay are couplets rich in wisdom and everyday philosophy, offering moral lessons and reflections on life. Besides this, folktales in Seraiki literature revolve around legendary figures, heroic deeds and morality. "Stories like Sassi-Punnu and Heer-Ranjha are widely narrated in South Punjab. These tales reflect the themes of love, sacrifice and destiny. Similarly, he said, proverbs are an integral part of Seraiki folklore, encapsulating wisdom in short and impactful phrases. For example "Jihday hath aayan, unhay hathi bhal aay" (One who possesses something also bears its responsibility). "These expressions often contain centuries-old experiences and moral lessons," he said, as he also mentioned traditional songs, including Mahiya, Jhummar and Sufi poetry that are widely sung at cultural gatherings, weddings and shrines. Jhummar is a rhythmic folk dance often performed during celebrations of festivals like Urs Khawaja Fareed, Mela Channan Peer and Sakhi Sarwar that are also deeply rooted in the folklore. According to Dr Khalid Iqbal, the Seraiki folklore stands as a vibrant testament to the region's rich literary and cultural heritage. He said women have played a significant yet often unrecognised role in shaping this poetic legacy. Due to societal constraints, many of them remained anonymous but their contributions continue to resonate through lullabies, folk songs and poetic expressions. One such mesmerising lullaby by Dai Phaphal Hafzani has been cherished as a soothing melody for infants. Similarly, the heart-wrenching folk song Sammi, often attributed to a grieving mother, encapsulates the pain of separation. These compositions are more than mere songs as they embody emotions, struggles and resilience of Seraiki people. Poetic tributes to trees of shesham and neem mention respite from scorching heat and depict women weaving on charkha, symbolising both the labour and artistry embedded in their daily lives. Children's songs, in pursuit of birds and rhythmic 'Jhoola Lori' cradle songs for infants highlight a delicate blend of innocence and cultural values. Another noteworthy contribution is Dhola songs, dedicated to beloved figures, often evoking emotions of longing and admiration. Among them, the most renowned are Qissa Gamon Suchhar, Sammi Rawal, Sakhi Badshah and Mai Budhri Tay Phhulay Da Qissa. These stories transcend generational divides, offering entertainment for children and philosophical insights for youth. Literary scholars and poets have preserved these artistic expressions, with notable figures like Dr Mehar Abdul Haq, Ibn-e-Qaisar, Aslam Rasoolpuri, Sirajuddin Sanwal and Bushra Rehman contributing to the literary tapestry.
Express Tribune
03-03-2025
- Business
- Express Tribune
Let the profiteering begin
A banana seller yelling "Rs100 a dozen, Rs150 for two dozen," all year long heaved a sigh of relief as the crescent of the holy month of Ramazan smiled above the horizon. "It is as if the lady luck is smiling at us," Muhammad Imran, a Seraiki fruit vendor from southern Punjab said about the Ramazan moon. He was briskly selling the bananas at Rs200 with no one demanding a discount deal. With the arrival of Ramazan, profiteering has surged, causing fruit prices to double in just one day, while grains and vegetables are also being sold at inflated rates. The official price list remains unenforced, and the administration has only set up symbolic complaint centers, leaving citizens at the mercy of price gougers, as has been the tradition during Ramazan. Fruit prices skyrocketed overnight, with melons jumping from Rs60 per kg to Rs150 per kg, chikoo from Rs200 to Rs400 per kg, and apples from Rs300 to Rs450 per kg. Bananas, previously available at Rs100 per dozen, are now selling for Rs200 per dozen. The price of guavas also surged from Rs200 to Rs300 per kg as soon as Ramazan began. On the first day of fasting, vendors exploited the situation, charging different rates to different customers, forcing many citizens to drastically limit their fruit purchases. Additionally, prices of vegetables commonly used in Chinese cuisine have also soared. Capsicum jumped from Rs200 to Rs320 per kg, cabbage from Rs100 to Rs150 per kg, and green onions from Rs200 to Rs320 per kg. Grocery store owners blatantly ignored official price regulations, selling gram flour (besan) at Rs360 per kg, despite its government-fixed price of Rs275 per kg. The cost of sugar surged by Rs20 in a week, reaching Rs170 per kg. White chickpeas (kabuli chana) first-grade were sold at Rs450 per kg instead of Rs350, while black chickpeas increased from Rs255 to Rs380 per kg. Meanwhile, chicken meat continues to sell at Rs700 per kg, while the price of beef had already increased by Rs100 per kg before Ramazan. Beef with bone is now selling for Rs1,200 per kg, while boneless beef has reached Rs1,600 per kg. Hyderabad price hike The claims of the district administration, market committee and related institutions to stop inflation during Ramazan proved unsuccessful. Every year, government officers are given the powers of magistrates to regulate the prices of food items during the month of Ramazan. However, this year too, as Ramazan begins, the prices of food items have skyrocketed. The market committee issued price lists late, while most shopkeepers and vendors did not display the official lists, due to which citizens were forced to buy fruits at high prices. Fruit sellers were selling fruits at arbitrary prices. All the steps taken by the administration to control the prices of food items proved futile. On the first of Ramazan, the prices of fruits were significantly increased. The price of first-grade strawberries reached Rs400 to 600 per kg and the price of second-grade strawberries Rs300 to 400. First-gradde bananas were sold at Rs300 per dozen instead of Rs250, while second grade bananas were sold at Rs200 instead of Rs150. Golden apples were sold at Rs250 to 400, Iranian apples at Rs340 to 400 and Kalani first-class at Rs200 to 300 per kg. Pomegranate prices saw the highest increase, and were sold at Rs600 to 800 per kg instead of the fixed price of Rs440. Other fruits also became more expensive: guavas were sold for 160 to 250 rupees per kilogram, papayas for 240 to 300 rupees, kinnows for 230 to 300 rupees, mosambis for 100 to 150 rupees, gola apples for 90 to 150 rupees, melons for 90 to 120 rupees, and cantaloupes for 140 to 200 rupees per kilogram. Watermelon and kiwi were not listed in the official price list, but watermelons were sold for 200 rupees per kilogram, and kiwis reached 1,000 rupees per kilogram On the first day ofRamazan, the rise in fruit prices frustrated citizens, who preferred to buy only cheaper fruits. A fruit vendor, Muhammad Naveed, said that seasonal fruits are cheaper, while imported fruits are more expensive. He stated that the market committee sets three types of rates auction rates, wholesale rates, and retail rates. He pointed out that when auctions are conducted at high prices, retail fruit prices automatically increase. He also criticized government institutions impose fines on fruit vendors, but no action is taken against those selling at high prices in the auction. Meanwhile, Latifabad administration inspected the rate lists and imposed fines for violationsons.
