This essay offers a synopsis of the social value of the child and the social construction of the value of the child in the global south. This brief article concludes that studies emphasizing the value of the children in the global south should investigate the intricate and relevant interconnections between the psychological, familial, and religious value of the child, all of which contribute to the social value of the child- Learn More
The study aims to explore the evil eye belief practices among Saraiki mothers in a village in South Punjab, Pakistan. This study unfolds three aspects of the evil eye phenomenon; first, the ‘diagnosis’ of the evil eye that constitute the ineffectiveness of the available modern medicine, second the socio-cultural nexus of folk medical system and unmanageable or unexplained threats, and third the protective and remedial practices that disclose indigenous healthcare culture. Using semi-structured interviews and interpretative phenomenological analysis, five interviews were conducted and analyzed. Findings revealed the perceived failure of the available modern medicine when the evil eye effects are diagnosed. People religiously believe in the evil eye and relate it with the feelings of envy that bring harm to the child by resisting the effects of any medicine and internal immunity. The study concludes jealousy, hatred, and deprivation as primary causes, and religious and folk remedial practices provide a magico-religious shield allowing the effectiveness of other medical interventions. This study brings to light the need for cultural competence of medical professionals while working in indigenous communities where modern medicine cannot work if it is not gradually replacing or working in-line with the folk medical beliefs.
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In Pakistani society family as a unit of the socio-cultural system is a primary institution for children upbringing and socialization. However, in the last few decades with the increased divorce rate in Pakistani families, the psychosocial wellbeing of women and children is badly affected. In Pakistani socio-cultural context divorce and adjustment after divorce are big issues for a woman. The present study is focused on the subjective experiences of the divorced women regarding the reasons for divorce, its impact on their lives, and later adjustment. Six divorced women with children were interviewed using a semi-structured interview guide. To explore their lived experiences Interpretative Phenomenological Analysis (IPA) was used for data analysis. The emergent themes provided the reasons for divorce such as in-laws interference, lack of mutual understanding, financial exploitation, and torturous environment. The impact of divorce on women’s lives included social stigmatization, psychological pain, economic crisis, and remarriage issues. Findings also revealed the perceptions about divine accountability, matrilineal support, and the value of children as coping resources for later adjustment. The findings of the study are helpful for family counselors, educators, public and private social welfare organizations who are engaged in family-related issues.
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The ‘Child’ is a value-laden concept in rural Punjabi society with foremost pronatal values. The woman is primarily responsible for childbearing. Fertility is valued for the social value of the child that raises the status of the woman as woman-being and a mother. It is believed that the child removes the curse of childlessness and sets a woman from social demotion. Infertility or other related issues that cause congruent child mortality are serious and often perceived as Athra, an “evil sickness” to be cured by religious healing. This ethnographic study investigates perceptions of rural Punjabi women about the socially valued child and the fears attached to Athra. This study was conducted in a village in southern Punjab. The study explores the social value of the child, the status of the mother, the ‘unexplained’ nature of Athra, and its contagious effects.
This article deals with the concept of honor, shame and modesty of an Indian woman as depicted in popular Hindi movies and as described in religious and cultural traditions. A woman has to obey certain cultural and traditional norms to secure her Laj. This article offers a socio-cultural analysis of a Hindi movie Lajja released in 2001, specifically focused on an Indian woman’s religious and social status in Indian society and underlying discriminations. This movie is distinctive because it brings to light different themes about a woman’s status (e.g. Husband’s lordship vs. Woman’s dignity and self-respect, female infanticide, dowry, exploitation, and class discrimination) in India while targeting atrocities committed against Indian women. This article describes the mainly feminine concept ‘Laj’ in the light of the themes as depicted in the movie and as presented in Hindu religious and cultural traditions.
Evil is a power that may possess a human to commit sins. Evil is all negative, conflicting and opposing to the all positive ‘good’. Religious descriptions of evil and good often relate it to the opposing forces led by the Devil and God respectively where human is weak and vulnerable. Arrogance and envy are two satanic traits that occupy human nature to deviate him from the ‘good’. Islam describes a variety of evil acts that cause destruction, disobedience, tyranny and hopelessness in human societies. According to Islamic traditions, arrogance and envy are satanic obsessions. The evil eye is one of the evils triggered by envious self of the human under the influence of the Evil (Satan). Humans, under the obsession of this evil, may bring harm to their fellow men, intentionally orunintentionally. Since health and prosperity is valuable for survival, the evil eye can destroy them. Humans can overcome these obsessions only with the blessing of God
and invoking their innate righteousness. Humans can protect themselves from the harmful and destructive effects of the evil eye, if they trust in God and seek His refuge. Islam emphasizes the Quran having healing and protective powers, and recommends following the Islamic traditions set by the Prophet Muhammad (SAW) and advised in Quran to gain protection and cure.