Today, a growing number of Pakistani artists have embraced the nation’s perceived visual languages and political, social, and cultural history to interrogate and unpack Pakistan’s contemporary society and identity. The fruits of this shifting and mixing are works of art that turn artistic and societal traditions, from miniature painting to matrimonial rites, on their sides even as they uphold their significance. In these works, artists present their views on life in the country and their experiences as Pakistanis. Their paintings, videos, sculptures, installations, mixed media works, prints, and drawings are not soapboxes from which they shout out their messages. Instead they present issues and concerns in a manner that means to define them uniquely as Pakistani. Unpredictable social developments and current events that require in-depth investigation appear in imagery without any direct answers to these debates. Rather, Pakistani artists offer them to incite further investigation. Through their works, artists express and examine the complicated nature of Pakistani national and cultural identities by looking at the society’s most volatile concerns. Yet they address these issues in an unexpected fashion. They examine serious concerns like the India/Pakistan divide in a humorous fashion; they explore bloody, murderous acts like “honor killings” in pristine paintings. In this multifaceted treatment, the intense issues affecting Pakistan are interrogated with ambiguity. These artists do not simply present critical issues related to society in Pakistan; they play with them. And in this way raise questions about their meanings. And they do not only look to Pakistani society for subject matter. They also turn to it for methods of approaching art by exhibiting sensitivity to traditional materials, techniques, and styles. I analyze this artwork within a context of art practices in Pakistan, pedagogical methods at art schools in the nation, and the impact of larger historical events and social processes: colonialism, the partition of India and Pakistan, and globalization. / text

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Thesis (M.F.A.)--West Virginia University, 2005. / Title from document title page. Document formatted into pages; contains iv, 136 p. Includes abstract.

Non-communicable diseases (NCDs), including type 2 diabetes mellitus and cardiovascular diseases pose a grave challenge to the health of populations. A fourto six-fold increase in risk of NCDs has been documented among South Asians living in the UK, and lifestyle factors, including an unhealthy diet have been implicated. Pakistanis are the largest ethnic minority in Scotland, many of whom still prefer to live together as multigenerational families. The older generation mostly came from Punjab, Pakistan, while subsequent generations were born in Scotland. Research on food and eating practices among Pakistanis living in the UK has tended to focus on individual practices and preferences, has mostly been disease oriented and quantitative in nature, and has lacked the cultural insight needed to inform effective health promotion interventions. This qualitative study aims to fill a gap in the literature by exploring food and eating in multigenerational Pakistani, Muslim families. This study used qualitative interviews informed by the case study approach and an ethnographic perspective. Two or more adult family members of different genders and generations were recruited from eight multigenerational Pakistani families living in Edinburgh. Twenty-three interviews were conducted in total. The data were analysed thematically using the method of constant comparison. The analysis identified distinctive features and commonalities within each generation as well as the ways in which the preferences and tastes of one generation could influence the food eating by family members belonging to other generations. The older generation exhibited a need to maintain their ethnic identity through eating traditional foods such as salan and roti, and adhered to cultural and religious values and traditions. Their experiences, both before and after migration, influenced their present everyday food and eating. Almost all families had one person from the older generation who had a chronic illness, but the impact of this illness on that person’s diet and the diet of other family members varied. Within the second generation, differences were apparent according to gender and place of birth. Women juggled multiple roles as wives, daughters-in-law and mothers, and were responsible for most of the food-related chores. Preferring traditional meals and prioritising taste over health, Pakistan-born women were more likely to adhere to cultural values in relation to food-related issues than their British-born counterparts. Second-generation women accommodated the wishes of all family members, including husbands, in-laws and children, which constrained food-related decisions and their role as gatekeepers of food. Second-generation men preferred fried meaty dishes over roti and many opted out of family meals by eating food from outside the home. Children were looked after and fed by many members of the family. They often ate five meals daily, along with a variety of snacks. Feeding was seen by women, especially older generation, as a function of nurture, and well fed children as a sign of affluence. This study highlights the issues which influence and inform food and eating practices in multigenerational, Pakistani, Muslim families. It is the first of its kind not only to look at what members of different generations eat, but also how and why they eat it. It offers an insight into how continuities and change in eating practices can co-exist, leading to multiple menus and how individuals are influenced by others when making decisions about everyday foods. A range of factors, including historical experiences, cultural and religious values, familial hierarchy, identity maintenance and attitudes towards health and disease are shown to affect the diet of these individuals, which vary according to gender and generation. It is shown that the gatekeeping function is not solely restricted to second generation women, even though they are primarily responsible for food-related tasks, and multiple gatekeepers exist with varying roles. Generally, the link between food and health was not recognised by participants in this study, although some individuals had made dietary changes for health reasons. It is recommended that health promotion interventions should take into account the way members of the family influence the diet of other family members, rather than restricting the focus to the person with or at risk of a NCD or the cook.

Background Mental health of the adolescents is an important global public health concern as a leading cause of illness and disability not only for the adolescents, but also their family, and the community. In recent years the broader definition of mental health suggests an overall improved well-being as well as absence of illness. Despite the global recognition of the significance of adolescents’ mental health it remains a seriously neglected area in research and policy in Pakistan. This thesis attempts to understand the epidemiology of mental health among Pakistani adolescents by drawing from developmentally informed framework. This thesis proposes that perceptions of relationship with parents and attachment underlie the adolescents’ successful ability to regulate emotions and perceive social support. It also attempts to understand the role of cultural orientation in the pathway of associations between the factors mentioned above. Objectives A quantitative cross sectional design was applied to investigate the state of mental health among Pakistani adolescents. The study also aimed at investigating the validity of constructs of attachment, parental bonding, emotion regulation, social support and cultural orientation in Pakistan and how these factors interrelate in relation to adolescents’ mental health. Methods A sample of eleven hundred and twenty four was recruited from eight secondary schools from the district of Rawalpindi, Pakistan after formal approval from concerned authorities. A battery of self-report measures was administered in class-room setting. Confirmatory factor analysis (CFA) and Structural equation modelling (SEM) were used to analyse the data. Results Prevalence of depression and anxiety among this sample was 17.2% and 21.4% respectively. Results from the CFA of the Urdu versions of the instruments used in the current study replicated the original factor structures in case of well-being, depression, anxiety, parental bonding, emotion regulation, and social support with minor modifications. However, a two factor model of cultural orientation is supported in the current study. In case of parental bonding, a second order factor was found for mother and father bonding showing that both form common factors of parental warmth, protectiveness and authoritarianism. Present study found support for the hypothesized structural equation model examining pathway of association between attachment, parental bonding, social support, emotion regulation and cultural orientation in understanding depression, anxiety and well-being among Pakistani adolescents. Discussion Findings of this study suggest that parental bonding, attachment, emotion regulation, social support and cultural orientation play a crucial role to further our understanding of adolescents’ depression, anxiety and well-being in Pakistani cultural context. Therefore, these are central constructs within a developmental framework and are important when considering long-term psychosocial functioning of individuals. Further implications are discussed regarding the recommendation of promoting and utilizing a developmentally informed approach when working with adolescent population. These findings may be used as base line information in making policy level decisions regarding evaluation, prevention and intervention and of mental health problems among Pakistani adolescents.

Yes / This article is based on ethnographic research carried out in Bradford, an ethnically diverse city situated in the north of England. The sample of over 60 participants mostly comprises males of British Pakistani Muslim heritage but varies in terms other markers of identity such as social class, profession and residential/working locale. The article analyses the cultural value and meaning of cars within a multicultural context and how a consumer object can feed into the processes which refine and embed racialized identities. Small cases studies reveal the concrete and discursive ways through which ideas around identity and ethnicity are transmitted and how, in particular, racialization continues to feature as a live, active and recognisable process in everyday experience.

No / This study explores the bereavement process and continuing bond in Pakistani Muslims with the focus on how culture and religion influence these processes. Ten participants were interviewed and their transcribed interviews were analyzed using a grounded theory approach. Three main domains were identified from the narratives expressed by the participants: death and the process of grieving, continuing the link with the deceased, and influencing agents. The findings indicated that Pakistani Muslims maintained their link with the deceased through cultural and religious rituals, such as performing prayers, reciting holy verses, talking and dreaming about the deceased, doing charity, visiting graves, and arranging communal gatherings. The prime purpose of many of these practices was the forgiveness of the deceased. Grief reactions seemed to be determined by the nature of death, prior relationships with the deceased, reaction of society and gender of the bereaved. Religion provided a strong basis for coping and adjustment of the bereaved, through rationalizing and accepting the death. This study has important implications for counselors and family therapists who can use religious affiliations to reduce the impact of loss and complicated bereavement.This study explores the bereavement process and continuing bond in Pakistani Muslims with the focus on how culture and religion influence these processes. Ten participants were interviewed and their transcribed interviews were analyzed using a grounded theory approach. Three main domains were identified from the narratives expressed by the participants: death and the process of grieving, continuing the link with the deceased, and influencing agents. The findings indicated that Pakistani Muslims maintained their link with the deceased through cultural and religious rituals, such as performing prayers, reciting holy verses, talking and dreaming about the deceased, doing charity, visiting graves, and arranging communal gatherings. The prime purpose of many of these practices was the forgiveness of the deceased. Grief reactions seemed to be determined by the nature of death, prior relationships with the deceased, reaction of society and gender of the bereaved. Religion provided a strong basis for coping and adjustment of the bereaved, through rationalizing and accepting the death. This study has important implications for counselors and family therapists who can use religious affiliations to reduce the impact of loss and complicated bereavement.

Yes / Consanguineous marriage is a controversial topic in many Western societies, with attention mainly focused on the health of immigrant communities from Asia and Africa. In the UK consanguinity is especially prevalent in the Pakistani community which now numbers over 1.1 million. Less attention has been paid to the influence of hereditary population stratification within Pakistani communities. In particular, biraderi (literally brotherhood) membership which denotes male lineages that largely govern marriage partner choice and hence the transmission of disease genes. The various roles played by biraderi and their relationship to other socio-occupational and kinship terms, such as caste, quom and zat, are often overlooked in health-based studies. The interchangeable use of these different kinship terms without rigorous definition can create identity uncertainty and hinders inter-study comparisons. Where feasible, standardization of terminology would be both desirable and beneficial, with biraderi the preferred default term to identify specific social and genetic relationships within the Pakistani diaspora.

This thesis reports a study of parental engagement in children's learning in three Pakistani heritage families in England. The aim of the study was to explore the perspectives and beliefs of Pakistani parents on how and why they engage with their children's school-related learning and beyond, and to investigate the perspectives of children on how their parents' engagement impacted on their behaviour as learners. The study aims to fill gaps in the existing research literature pertaining to examining parental engagement through the eyes of parents and students who face barriers to engagement. Contributions could be made in this area through studies focused on how parents engage with their children in the home. To achieve this, four questions were proposed: What are the forms of parental engagement in terms of children's school-related learning and beyond in a sample of Pakistani homes? Do parents have a clear view why they are engaging in such a way: if so, what is that view? To what extent do these forms of engagement appear to be shaped by distinctive cultural characteristics of Pakistani parents? How do their children view the impact of parental engagement on themselves as learners? These questions were investigated through an overarching ethnographic methodology to understand a small part of the cultural practices of this group. The data was collected through a combination of mixed qualitative methods: solicited diary interviews; photo voice interviews; video footage interviews; documents; field notes; and semi-structured interviews. The findings illuminated the issues of parental engagement and ethnicity, on which there is little literature, and made implications for policies and practices aimed at raising the achievement of this group. The data revealed how the parents engaged with their children in school-related issues; reading, writing and attending school functions. Moreover, the parents were engaged with aspects beyond school; such as, religion, culture, play and computers. The parents had a very broad understanding of education that encompassed not only school, but also activities outside the school environment. This is a very significant aspect, as the parents recognised that school does not teach everything. Data moreover revealed that the parents had different capacities ofengagement according to their own educational background and occupational stance. Those educated in Pakistan relied on the children's to help each other with school work, while some parents could provide more resources to their children consequently of their occupational stance. The parents wanted to preserve their culture and religion. They did this by teaching their children about their religion and culture; Quran, Arabic, Urdu and by sending them to the mosque. All this had a positive influence on their children's spiritual, cultural, personal, social and moral development. The children viewed parental engagement as a positive contributor to their lives. The main purpose of this engagement was to shape the children into good human beings. The children understood the importance of being self-confident, comfortable with who they are and motivated to succeed. Parental engagement made the children confident and wanting to strive for the best, while religious development made them understand the concept of right and wrong. The study moreover contributes to knowledge in several ways;1. the study highlights the diversity in the Pakistani population;2. the study adds to the understanding of how working-class Pakistani parents can have broad understandings of education which extend far beyond school-based learning, and include developing the skills, attitudes and resources to lead a 'good' life;3. the study demonstrates that religiosity is shown to be integral to Pakistani parents' engagement in their children's learning;4. the study highlights that Pakistani parents are shown to take responsibility for their children's 'holistic' education, and are also shown to use siblings as 'educational resources' to support school-based learning when they are unable to do so;5. the study reveals the relevance of Yosso's (2005) Community Cultural Wealth theory to the Pakistani community;6. the study also makes a contribution by presenting an insider account of parenting practices in Pakistani families.

The purpose of this thesis was to examine identity construction and language learning/use among newly immigrated Pakistani English as Additional Language (EAL) students attending an elementary school in Saskatoon. In recent years, increasing numbers of new immigrants to Canada have come from non-English speaking countries (Citizenship and Immigration Canada, 2011). For most of these new immigrants, English proficiency is seen as a crucial factor in their professional development and societal integration in an English-speaking host country like Canada. Some new immigrants who come from non-English speaking countries such as Pakistan encounter challenges in the host country, in spite of successful English training in the countries of origin. In the case of families from Pakistan who come to Canada under skilled immigrant categories, for instance, they assume that when they arrive in Canada, they can succeed in both their professional and social life in a foreign culture, given that they were educated in English in their home country. To their surprise, they most often face discrepancies between their expectations and reality after they immigrate to Canada. This thesis examined the identity construction and language learning/ use of four Pakistani immigrant students at a Saskatoon elementary school. An ethnographic research approach was used to conduct this study. The study aimed to identify some of the challenges faced by Pakistani EAL students attempting to integrate into the Canadian schools, despite having good second language (L2) proficiency. Findings from this study show that social categories such as race, religion, gender, and social class tend to influence processes of socialization in students, which in turn have effects on their identity construction and language learning/use. Just as English learning is never only about language, so is being judged as a competent and valued social being is never only about L2 competence (Norton, 2013). The study also shows how gaining “legitimacy” (Bourdiue, 1991) as a competent and valued social being is never just a matter of L2 competence even for EAL students with relatively high English proficiency (Bourdieu, 1987; Shin, 2012). EAL learning for these Pakistani immigrant students involves a complex process in which racial, religious, gender, and class identities are negotiated within a wide variety of social relationships. The thesis concludes with implications of this research for transformative EAL education in Canada.