Societies shape people in and outwards look with different connotations such as gender, attitude and behavior. Humans are the product of society, and each society is different in terms of the environment created by the dwellers. There are societal taboos that are common and similar in most societies of the world, but such cultural affinities are due to the geographical association and the impact of globalization. Common norm, which is practiced in one society is not acceptable in other society, whether it is within a country or in another country. For example, house chores and taking responsibility for the care of the husband is appreciated in Libya, but the same practice is not considered a stereotype in turkey. Women craze for ornaments in South Africa, similar to the customs in Libya and turkey. The discourse of the participants reveals a cultural perception that varies from person to person and culture to culture. Thoughts and behavior are made by society, and the same thoughts are changed with a wave of time.

The present study tends to explore the feminine subjectivity as a heart-throbbing phenomenon for men that keeps on prevailing in a patriarchal society. This is an exploration into the life of Pakistan's renowned writer, poet and human activist, Kishwar Naheed. Her autobiographical writing Buri Aurat ki Katha (A Bad Woman's Story) probes into the life of a female character who is being restrained by society due to her achievements and fame but gender discrimination prevailing in society compelled her to consider herself a stigma. Naheed is taken as a representative character to project the reality of a patriarchal society that denies feminine subjectivity in society. It covers gynophobia over men's mind towards women powerful and independent existence in society. This study contextualizes within the border of feminism theory that covers threat to female identity by throwing light to the perspective taken by Kristeva's views on feminism, majorly focusing on male jingoistic society. The present inquiry spotlights the ways in which women suffer through threatened, identity crisis, abuse, and oppression that further leads woman's journey of life restrained under social commands.

Human beings always need guidance to live a peaceful and progressive life. There are numerous ideologies that came into being for the guidance of human beings. Quran is one of the divine books whose addressee is none but human beings irrespective of their region and religion. This study aimed to analyze and understand the role of Quranic communication for the betterment of human society. In-depth interviews were conducted with Islamic scholars, Educationists, and sociologists. Later, a focus group was also conducted to expand the scope of opinions in terms of experience and culture. An extensive analysis of conducted interviews and focus groups was made in light of different communication theories such as hermetic and diffusion of innovation. The analysis revealed that Quranic communication is equally useful and applicable for the betterment of human society of any era. This communication should be transformed into an ideological shape that could be implemented on human society.

This study critically examines the discourses about the self-identity formation and public perception about transgender community in District Mansehra, Pakistan. The study is theoretically guided by socio-cognitive approach of discourse analysis. The data was collected in the participant setting through in-depth interviews from the twenty transgender and fifteen respondents from the general public. The views of transgender about their self-identity and public perception about transgender was analyzed in the light of the linguistic choices while using socio-cognitive model. It was found that the self-identity formation of transgender is socially constructed that was reflected in their discourse. Likewise, the status, acceptance and overall social existence of transgender are also potentially determined by the views and narratives of the general public. The study concludes that the identity formation and discrimination of transgender is socially and linguistically constructed and internalized by the transgender community in specific and society in general.

Respect means due regard for the rights of others, wishes and feelings on the behalf of their achievements, qualities and abilities. The study was cross-sectional in nature. The population comprised of principals, teachers, parents and students of all Public, Private schools and Deena Madras of Southern districts of Khyber Pakhtunkhwa, Pakistan. The key purpose of the study was to compare Public, Private schools and Deeni Madaris students regarding respect as a moral adjustment in society. The total numbers of (n=1500) respondents including “Principals, Teachers, Parents and Students” were taken as a sample through L.R. Gay Size rule of thumb. Convenient, stratified, simple random and disproportionate sampling techniques were used to gather data from the respondents. A statement regarding respect was developed on the six points following Likert type scale. Data was statistically analyzed through SPSS by using frequency and one-way ANOVA that provide important information for policymakers and the stakeholders. Results and conclusions were drawn. It was concluded that respect.

Womens social, economic and political status is differently defined by the advocates of Modern Civil Society (MCS) and Traditional Civil Society (TCS). It is generally assumed that TCS gives little or no status at all to their female group of the society. This issue is still very critical in poor and developing countries including Pakistan. The current study has been conducted to statistically testing the assumptions of positive relations between MCS and women status (WS) and negative connections between TCS and WS. Notably, both positive and negative relations have been significantly proved by first-hand data from a sample of 205 (n=241; return-rate=85%) subjects. The findings support the higher level of WS as per the values of the MCS.

Nikah (nuptial) is an important part of life in Islam. It has been an integral part of every intuitional religion. According to the Hanafi School of law, Nikah is better than supererogatory (Nafli) worship. Nikah needs the presence of at least two witnesses, and the presence of husband and wife is mandatory. Dowery (Mahr) is obligatory, and the husband is responsible for providing food and necessary things for a living. Misyar Marriage (traveller's marriage) is a new term that is getting popularity in Arabic countries. In this type of Nikah, obligatory elements of Shari Nikah are considered, but husband and wife deny some rights. For example, the wife refuses to live in the husband's house. Instead, she prefers her parents' home, or she wants to continue her job. Therefore, she denies performing house duties, or the husband is unable to fulfil the expenses of the wife, so he allows her to stay at his paternal home instead of his. However, if the husband wants to copulate (J?ma'a), he can take her to wherever he wants. It has similarities to court marriage as well. Therefore, it is needed for time to prove the jurisprudential value of this Nikah. In this article, we have tried to solve this problem according to Quran, Hadith and Islamic Jurisprudence (Fiqah).

Divorce is the lawful form of dissolution of a marriage, which is permitted by Allah Almighty only in unavoidable unconducive conditions, hence it is still the most disliked act near to Him among lawful acts. The divorce has severe socio-psychological outcomes for stakeholders, particularly children from divorced spouses are at worst hit. Today's children are the tomorrow's vital human resource. The main objective of this research has been to analyze social and psychological impacts of divorce on the divorced spouses' children. Hypothesis of study was that parental divorce affects the children adversely in psycho-social terms. The universe selected for this study was province of Khyber Pakhtunkhwa. A number of 30 respondents were purposively selected, while using non-probability sampling technique. The respondents were juveniles having their ages ranging between 5 years to less than 18 years; these juveniles' parents were divorced. The Interview was used as method of data collection. The results of study shows that parental divorce affect their juveniles in terms of parental loss associated with emotional and economic loss, stress in life, complex dynamics in relationships, social and psychological problems etc. It is recommended that every possible effort should be made to maintain the marital tie intact, and if in some case, Allah forbid, the divorce occurred, even then children should be supported by both parent, by society and by the state.

To control the mindset of any society, media plays an important role due to its ability to transfer information and thereby transform societies. Electronic media which thrives on conspiracies, has not lost its importance and TV is still a popular means of communication. By virtue of technological innovations, electronic media has a vast impact on all segments of society (exposure to modern technology and becoming vulnerable). In the contemporary world, terrorism is a major security threat in Pakistan. Continuous open electronic media coverage of issues occur with inherent bias. Against this backdrop, the role of media becomes crucial as the media agenda is gradually turning into the public agenda. Electronic media is inherently biases to the opinions of those reporting the situation. Admittedly, media can influence a large chunk of society. Importantly, Pakistan’s private TV channels while giving an insight to the audience, intentionally or unintentionally, may drive a negative mindset and give birth to perceived security threats. This paper attempts to ascertain the complex connection between security and the electronic media and also highlights the negative impacts of media on the security of Pakistan.

Soon after 9/11, the advent of Civil Society Organizations (CSOs) in FATA remained focus of discussion among different scholars and stakeholders at different forums. CSOs are considered the messengers of peace and education. These organizations are getting funds from various sources, UN at their top, and invest in the targeted area(s) for the purpose of enhancing the education of a locality. The debate bifurcates CSOs between real objectives persuading and fabricated objectives persuading. Not only those CSOs who are purely working for education but all CSOs are part of this struggle directly or indirectly. This research is focusing on the programs of the CSOs running in FATA and their direct or indirect impact on the education system of the region. The Methodology used for this research is qualitative, comprising direct in-depth interviews and FGDs with students, local population and other stakeholders.