Search Results (16)

Demantoid is the green variety of andradite [Ca₃Fe₂(SiO₄)₃], an exceptionally rare and precious gemstone worldwide. In recent years, a small amount of gem-quality demantoid has been found in Pakistan. This research focuses on nine demantoids sourced from Muslim Bagh, Baluchistan, Pakistan, presenting a comprehensive analysis of the spectral characteristics and inclusions of Pakistani demantoid using classical gemological methods, energy dispersive X-ray fluorescence (EDXRF) chemical analyses, Fourier transform infrared (FTIR) spectroscopy, Raman spectroscopy, and ultraviolet and visible (UV-vis) spectroscopy. The results show that the content of Cr and V in most samples is lower than the detection line of EDXRF, with only one sample containing a Cr₂O₃ content of 0.032%. The extremely low Cr content sets Pakistani demantoid apart from demantoid of the serpentinite type found in other regions. Notably, the UV-vis spectrum reveals characteristic absorption at 443 nm due to Fe³⁺, while a further contribution from Cr³⁺ would be highly likely, and weak absorption at 550 nm caused by Fe³⁺. This suggests that iron (Fe) is the primary chromogenic element of Pakistani demantoid, but the role of Cr³⁺ cannot be ignored. The FTIR spectrum of Pakistani demantoid displays the absorption peaks associated with [SiO₄]⁴⁻ groups at 937 cm⁻¹, 848 cm⁻¹, and 817 cm⁻¹, while the absorption peaks resulting from trivalent cations appear at 481 cm⁻¹ and 442 cm⁻¹, which are the characteristic FTIR spectra of demantoid. Raman spectroscopy further reveals absorption peaks are displayed near 994 cm⁻¹, 843 cm⁻¹, 818 cm⁻¹, associated with (Si–O)_Str vibrations (Si–O stretching vibration), and absorption peaks are displayed near 350 cm⁻¹ and 310 cm⁻¹, related to the rotation of SiO₄–R(SiO₄)⁴⁻, and the peaks near 514 cm⁻¹ and 494 cm⁻¹ are related to (Si–O)_bend vibrations (Si–O bending vibration). Additionally, related absorption peaks near 168 cm⁻¹ are attributed to the translation of SiO₄–T(SiO₄)⁴⁻, and absorption peaks near 234 cm⁻¹ are associated with the translation of X²⁺–T(X²⁺) (X²⁺ represents divalent ions). The common dark opaque inclusions found in Pakistani demantoid consist of a combination of magnetite and hematite. Additionally, some samples of Pakistani demantoid display inclusions of calcite. This unique combination of inclusions differentiates Pakistani demantoid from demantoids sourced from other regions. It signifies that Pakistani demantoid has a distinctive geological origin resulting from the interplay of serpentinization and skarnization processes. This geological formation distinguishes it from demantoids solely hosted in serpentinite or skarn environments in other origins. The identification of these characteristics holds significant importance for accurately determining the origin of Pakistani demantoid. Full article

This study explored the relationship between Perceived Stress and Religious Coping levels among Muslim emerging adults of Pakistani origin living in Pakistan and Muslim emerging adults of Pakistani origin living in the United States (US). Participants (Pakistani Origin Muslims Living in Pakistan, n = 103; and Pakistani Origin Muslims Living in the US, n = 50) were between 18–25 years old. The Perceived Stress Scale (PSS-10) and Brief R-Cope scale were administered using an online format. Results indicated that negative religious coping strategies were associated with higher perceived stress in both groups while positive religious coping strategies showed a weaker association with lower perceived stress levels, and this finding appeared only in the US sample. Marital status was also an important predictor of perceived stress. These findings demonstrate that Muslim emerging adults, irrespective of culture, show moderately similar patterns in their perception of stress and their utilization of religious coping strategies. Full article

This article explores the contribution of modern Muslim revivalism to Muslims’ political decolonization, and the paradoxical role the West plays in that process. On the one hand, revivalism rejects the founding principles of liberal political theory, and on the other hand, it readily adopts the salient structures and mechanisms of the modern polity with a view to Islamize them, all the while insisting on the Muslims’ need to de-Westernize. Toward revealing the hitherto neglected dimensions of revivalism, my analysis adopts an unconventional route by subjecting revivalism to a semiotic analysis in conversation with the archetypal theories of Mircea Eliade and Carl G. Jung. The analysis unveils the universal psychological structures of revival, and their specific Muslim symbolization. I conclude (a) that depth psychology makes modern Muslim revival inevitable, which will only grow stronger and gain wider appeal while the Muslims continue to suffer decline; (b) that among the different forms of Muslim revival, revivalism ventures the farthest in decolonizing Muslim political imagination; (c) that the revivalist imagination makes their espoused caliphate imperative for the purpose of ritual participation in Islam’s sacred origins; and (d) that a critical reconstruction and evolution of revivalism holds out the promise of a greater contribution to Muslim decolonization. For my analysis, I largely turn to the Pakistani political theologian Israr Ahmad (d. 2010), whose ideas have been disseminated widely across the Muslim world, yet who has not received the requisite academic scrutiny. Moreover, intra-revivalist critique of revivalism has been a neglected aspect in the study of revival, and its careful scrutiny should become a topic of investigation in its own right. In that regard, Ahmad offers a most important critique of earlier revival efforts and their entanglement with certain aspects of coloniality. Full article

This paper reports on a study that begins to address the paucity of research around the religious motivations of Muslim carers of family members with dementia. Seven carers were recruited for interviews from the British Pakistani Muslim community concentrated in the Midlands and North of England. Interview transcripts were analysed thematically using an iterative collaborative methodology. The findings suggested that the Muslim faith plays a pivotal role as a support mechanism for individual carers and their families, but the wider faith community and its leaders did not typically offer support and could impede access to external care. This was a result of cultural pressure and lack of awareness both among religious leaders and the community as a whole. The study concluded that the inequality in access to dementia services may be constructively addressed if service providers engage with these faith concerns in the community and religious leaders to meet the needs of Muslims of British Pakistani origin. Full article

Deviating from the predominantly women-focused investigations on Islamic clothing in anthropology, religion and consumer studies, this research places men’s Islamic clothing under the spotlight to understand how the notion of the extended self is evidenced in a religious context. Using a multi-sited ethnographic and in-depth interview approach to study the context of middle-class Pakistani male participants of the traditional revivalist movement the Tablighi Jamaat, this study finds that possessions such as clothing serve as a conduit to participants’ sense of extended self. In this case, the extended self is associated with the Muslim nation, its Prophet and his work. This investigation furthers the concept of the extended self by implicating the consumption of religiously identified clothing as an entity that becomes associated with the self. Moreover, this study concludes that possessions and the extended self are imbricated into one’s religious career path. Full article

In 1974, the Pakistani Constitution was amended to declare Ahmadi Muslims as “non-Muslim”, initiating a systematic and hegemonic structural attempt to restrict Ahmadi Muslims from professing and practicing the Islamic faith in Pakistan. This state-sanctioned exclusion led to the mass migration of Ahmadis out of Pakistan into diasporic contexts. Using autoethnography, this article examines how being an Ahmadi Muslim woman in Canada remains rooted in deeply divisive politico-religious conflicts that transcend temporal and spatial boundaries and result in multiple layers of marginalities in the diaspora. I am conscious that my self-formation is racialized, gendered, and classed across three primary intersections: as a Pakistani/South Asian; as an Ahmadi Muslim; and as a woman. This “triple consciousness”, a term coined by Black feminist scholars and Afro-Latinx scholars in the United States to extend W. E. B. Du Bois’ “double consciousness”, produces a liminal and contradictory space of belonging—one that requires further reflection and analysis in the Canadian context where the racial continues to dominate our social world and proximity to Whiteness is privileged and rewarded. Full article

This article engages with issues of identity construction and maintenance as expressed by a group of young British Pakistanis living in the North-West of England. Drawing on primary data from a qualitative study, we examine the ways in which Muslim identities are maintained, negotiated, and protected in relation to everyday situated cultural experiences. Nested within a context in which Islamophobia is pervasive, we discuss four salient processes of identity management articulated by participants: cherry picking; strategic adaption; ambassadorship and active resistance. Whilst these processes are to be considered as porous rather than mutually exclusive, our analysis elucidates evidence of both nimble and creative individual identity management and also an entrenchment of collective pride. We posit that, for the participants in this study, such practices constitute a grounded, pragmatic response to living in an environment in which their religious beliefs, political values and cultural commitments are frequently questioned within public life, the media and the political sphere. Full article

Over the last two decades we have seen a proliferation in the number of self-proclaimed Islamic scholars preaching piety to Muslim women. An emerging few of these scholars gaining prominence happen to be women, feminizing what is predominantly a patriarchal domain of dawah (missionary work) and proselytization. Traditionally speaking, Muslim missionaries have never been restricted to a particular moral province, perhaps due to the fact that Islam was never intended as a hierarchical religion with a mosque–state divide. This makes mapping Muslim moral spaces in a hyper-globalized world—one in which shared identities and ideologies transcend territorial boundaries—all the more challenging. Using the firebrand female Muslim tele preacher, Dr. Farhat Hashmi, and her global proselytizing mission (Al-Huda International) as a springboard for discussion, this paper seeks to map out the ways in which modern Muslim women in the post-9/11 British Pakistani diaspora navigate these moral provinces. By juxtaposing the staunchly orthodox impositions of niqab-clad Dr. Hashmi, with the revolt from within Muslim spaces, from practicing, ‘middle-path’ Muslims, this paper critically engages with Saba Mahmood’s concept of the ‘politics of piety’ and its various critiques. In so doing, we reimagine Muslim spaces, as well as the moralization versus multivocality debate surrounding them, and the importance of positioning agency and complex lived realities of women occupying these spaces at the center of our analysis on Muslim moral provinces. Full article

Pakistan is a Muslim-majority country, and religion plays a great role in the life of society. This study examines how teachers from the religious, national, and international education sectors realize the concept of global citizenship education (GCE) in Pakistan. Based on 24 semi-structured interviews, this study found differences among the teachers’ understandings of the concept of GCE and its characteristics. Teachers from the national and religious curriculum sectors viewed GCE as a threat to Islamic values, whereas those from the international curriculum sector regarded GCE as an opportunity for improving the economic development and image of Pakistan. Moreover, the teachers from the religious sector argued for the cultivation of Islamic identity instead of GCE. However, the teachers from the national curriculum sector noted the economic benefits of GCE and were keen on global citizenship principles that do not conflict with national and Islamic values. The different perceptions held by teachers from the three educational sectors indicate the need for more work on GCE to narrow the conflicting agendas and broaden the understandings within Pakistani society. Creating common ideas within these different sectors of education is significant for developing sustainable peace within the divided society. Full article

Set in the early 1990s, Hanif Kureishi’s short story “My Son the Fanatic” (1997) dramatizes tensions between Parvez, a lapsed Pakistani Muslim migrant to postcolonial England, and his son Ali, who rejects the western secularity of his father and reverts to a strict form of fundamentalist Islam. If these tensions remain unresolved in the story, Kureishi’s film adaptation elaborates them. In so doing, though, My Son the Fanatic (dir. Udayan Prasad 1997) presents a very different picture. Renamed Farid, the film’s eponymous youth breaks off engagement to the daughter of the local chief of police and challenges his father: “Can you put keema [minced meat] with strawberries?” Metaphorically, this question articulates the deeper concern underlying the story: How might migrants in diaspora live an authentic Muslim life in the secular environment of the predominantly non-Muslim United Kingdom? A close reading of My Son the Fanatic reveals vying answers. Farid and Parvez both invoke the Qur’an, ultimate arbiter of value, meaning and truth in Islam, but thence their paths diverge widely. On the one hand, the film depicts the revivalist maslak of Deobandi Islam, though such missionary fervour may lead all too easily to the violent militancy of Farid and his cohort. On the other hand, My Son the Fanatic suggests conditions of possibility for a Muslim life of sacralised secularity by developing the love between Parvez and Sandra in terms of tropes and themes transposed from the Sufi imaginary to the postcolonial United Kingdom, most notably an ethos of iḥsān, that is, the cultivation of what is beautiful and good. Full article

The purpose of this study was to examine the role of self-compassion and religiosity in marital quality among married Pakistani Muslims in abusive or violent relationships. The study aimed at exploring religion and self-kindness as protective factors that could save and strengthen marital relationships despite family violence. Four standardized scales, Family Violence Scale, Self-Compassion Questionnaire, Centrality of Religiosity Questionnaire and Marital Quality Questionnaire were used for data collection from married Muslims of Punjab (N = 600). Analysis was carried out with PROCESS macro for SPSS which revealed that religiosity moderated between family violence and marital quality and buffered its negative effects. Furthermore, self-compassion mediated family violence and marital quality influencing its quality. These findings would benefit researchers, and other practitioners who work with married adults helping them work out their abusive differences improving marital quality of life. Full article

In sports literature, women’s participation in physical activities has always been characterized as “problematic.” Muslim women’s participation is often considered to be limited by their culture and religion, which also affects their attitude toward physical activities. The purpose of this study is to explore the participation and perceived constraints of Pakistani female students in physical activities, using a feminism-in-sports approach. Semi-structured and informant-style interviews with female students from Larkana, Pakistan, were conducted. The results show that participants either do not practice or participate very little, due to the limitations of socioeconomic factors, religious values, and culture. By exploring the diverse ways in which 20 female students talk about their participation in sports activities, we provide different narratives for sports decision-makers (at the school and government level), parents, and community practitioners (political and religious) to consider and draw upon in their curriculum and policy design, as well as daily practices, to support women’s participation in sport activities. Full article

Religious education is a compulsory subject in Pakistani schools in which students learn basic knowledge about Islam without exploring the sectarian differences between each sect of Islam. The division of Muslims into Sunni and Shia and the further division of Sunni Muslims into different sects has caused massive sectarian violence in Pakistan. This study uses qualitative methods to explore the possibility of engaging with religious literacy and religious education to explain the purpose, contents, and practical application of religious education and to mitigate existing challenges linked to religion in Pakistan. Even though religious education does not support sectarian differences, individual opinions about sectarian differences are still a major component of divisiveness in Pakistani society. Through interviews with 25 teachers from different levels of education (six primary school teachers, five high school teachers, five college teachers, five university teachers, and four religious school teachers), in this article, I argue that teachers of religious education in schools are neither following a common faith in teaching religious education nor are they in full agreement on providing equal rights to all students of different religious beliefs. Rather, most believe in their personal ideology centered on their own particular religious sect that largely rejects the concept of religious literacy. There is a need for evaluation and improvement of the teaching and learning of religion in schools in order to explain misperceptions about its practical application as well as to engage religious education with diversity. Full article

The sociology of religion focuses on an individual’s social and married life. This research performed the first focalized examination of the influence of spirituality and religiosity on the marital satisfaction of Pakistani Muslim couples and how religious commitment and religious practice strengthens the relationship of married couples. This study incorporates the Kansas Marital Satisfaction scale (KMSS), the Religious Commitment Inventory (RCI-10) and the Religious Practice scale to measure marital satisfaction. Survey questionnaires, including a survey invitation letter and an informed consent form, were sent to married couples residing in five urban areas of Pakistan. The sample consisted of 508 valid responses, 254 males and 254 females, exploring the respondent’s perception of their marital satisfaction. The data received were screened and tested through SPSS version 25. The first step of the data analysis was to examine the impact of religiosity variables (religious commitment, religious practice) on marital satisfaction. Findings indicated that religious commitment and religious practice are vital for a happy married life. The findings help explain the social dynamics of marital satisfaction in Pakistani culture. The results also indicated that religious commitment and religious practice strengthened and promoted marital satisfaction. This study is novel in the context of Pakistani culture and conclusions cannot be generalized to the whole population. Other religious factors may provide further research directions. The results of this study may help practitioners and decision-makers focusing on marital satisfaction issues. Full article

Migration posits new challenges to couple relationships. The distance from one’s family and kin, the need to restructure long-standing and culturally established role expectations, the social isolation, and economic strains often put couple stability at stake. Muslim women’s perception of the changes that have occurred to their couple relationship after migration has rarely been investigated. To fill this gap in the research literature, a sample of 15 Moroccan and as many Pakistani women living in Italy were administered an in depth semi-structured interview. A thematic analysis of the interview transcripts led to the identification of the following main themes: (a) The value and meanings of marriage; (b) couple life in Italy: Partners’ roles; (c) adjustments required by the post-migration context; and (d) resources of the post-migration context. Results show that while migration is often a challenge to couples who are called to renegotiate their values, expectations, and reciprocal duties, it might also be an opportunity to experience a new intimacy far from the control of their family. Moreover, while migration often entails greater autonomy and a more balanced couple relationship for Moroccan women, Pakistanis remain anchored to more traditional gender values and are more exposed to feeling isolated. Full article