Category: 1. Pakistan

  • Pakistan calls India ‘regional bully’ at UNGA, says attempts to distort Islamabad’s name ‘utterly shameful’ – Pakistan

    Pakistan calls India ‘regional bully’ at UNGA, says attempts to distort Islamabad’s name ‘utterly shameful’ – Pakistan

    Pakistan has called India a “regional bully” at the United Nations General Assembly after an Indian diplomat referred to the country as “terroristan,” the Associated Press of Pakistan (APP) reported on Sunday.

    Ties between Pakistan and India have long been fraught, with four wars fought since independence. Earlier this year, a brief but intense military escalation erupted after India launched air strikes in Pakistan over the Pehalgam attack in occupied Kashmir, which killed more than two dozen people. Pakistan denied involvement, and the crisis eased following US intervention. Since then, relations have become exceedingly sour between the two nuclear-armed neighbours.

    The spat unfolded during the fifth day (Sept. 27) of the 80th UNGA session in New York, where exchanges turned heated in the absence of the usual prime ministerial face-off. The sharpest blows came in the Right of Reply, with Indian representative Rentala Srinivas branding Pakistan a terrorist state, declaring: “No arguments or untruths can ever whitewash the crimes of Terroristan.”

    Responding, Muhammad Rashid, Second Secretary at the Pakistan Mission, condemned the remarks as “utterly shameful,” saying India had stooped so low as to distort the name of a fellow UN member state.

    Also refuting the terrorism claims made earlier by Indian External Affairs Minister Jaishankar and calling the distortion attempt “undignified”, Rashid went on to say that India itself “is not just a serial perpetrator of terrorism, but a regional bully that is holding South Asia hostage to its hegemonic designs and radical ideology.”

    He called on the international community to pay attention to India’s “reckless behaviour.”

    “By engaging in this kind of rhetoric, India diminishes its own credibility, showing the world that it has no substantive argument to offer—only, I am sorry to say, cheap slurs which are not worthy of serious discourse.”

    Questioning the tone of the language, Rashid further said: “Such language reflects neither maturity nor responsibility. Instead, it exposes that India is frustrated and reveals its pettiness on the world stage.“

    He claimed India “itself has been implicated in supporting and sponsoring terrorism beyond its borders.”

    Calling it unfortunate, the Pakistani diplomat added that Indian “intelligence operatives have been accused of financing and directing groups engaged in sabotage and targeted killings across the world.”

    “Undermining regional stability and violating international law is a habit for India.“

    Rashid also noted that actions such as these “expose duplicity of India’s counterterrorism claims, and raise concern regarding India fuelling terrorism rather than combating it”.

    He stressed that the claims made by Jaishankar were “completely devoid of facts” and an attempt to “malign” Pakistan’s name.

    Earlier, the Indian minister had said that “India has confronted this challenge since independence, having a neighbour that is an epicentre of global terrorism,” without naming Pakistan.

    Outlining Pakistan’s losses in the fight against terrorism, Rashid highlighted that Pakistan is “one of the strongest pillars in leading global efforts for combating terrorism.”

    On the other hand, India, the diplomat pointed out, “is in the league of those who illegally occupy territories, oppress populations and violate fundamental human rights, as is the case in Indian Illegally Occupied Jammu and Kashmir.”

    “State terrorism — in the form of: extrajudicial killings, arbitrary arrests, detentions, staged encounters and collective punishment under the cover of counter terrorism.”

    While reaffirming Pakistan’s commitment to peace in South Asia, Rashid noted that “these goals cannot be achieved through threats and intimidation.”

    On that note, he invited India to “embrace” peace, stating, “True progress requires sincerity, mutual respect, dialogue and diplomacy — principles Pakistan has upheld, and which India must finally choose to embrace, if it truly seeks peace.”

    On Friday, in his address to the UNGA, Prime Minister Shehbaz Sharif highlighted the need for “proactive” rather than “provocative” leadership for South Asia, citing India’s recent aggression against Pakistan.

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  • Saving the songs of the Kalasha

    Saving the songs of the Kalasha

    PUBLISHED
    September 28, 2025

    In the valleys of the Hindu Kush Mountains in northern Pakistan, the Kalasha tribe resides. Music is an indispensable pillar of their identity, serving as the primary repository of their unwritten history, religious beliefs, and social norms. Hymns are not decoration around their prayer; they are prayer. Their melodies are not secular art but a form of spiritual knowledge, with its own liturgy, purity laws, and prohibitions. It is theology in practice, a living liturgy encoded in melody and rhythm rather than in scripture.

    I discovered their liturgical traditions at a workshop called Sur Sajday Ke Roop Hazaar. Among the participants was Imran Kabir, a Kalasha polymath, teacher, writer, and heritage bearer. I explored their music, festivals, and rituals in “The Kalasha Audio-Visual Archive” by Elizabeth Mela-Athanasopoulou and during my conversations with Imran.

    The text-based liturgical music traditions in South Asia thrived within major religious civilisations, backed by states and institutions. Kalasha has no canonised scripture. Their chants are their text. The people exist at the margins of a modern Islamic nation-state, where their musical rituals are sometimes tolerated, sometimes commodified, and often threatened.
    A journalistic piece, “The Last of the Kalasha,” highlights the existential threats to their cultural practices. They are the smallest minority group in Pakistan, estimated to be in the low thousands. The community experiences pressures such as converting to Islam, attacks on cultural sites, damage to altars and monuments, land encroachment, and socio-political marginalisation. Each passing year, their sound grows thinner. To understand their music today is to listen closely for both what is sung and what risks falling silent.

    Gayatri Spivak’s theory of subalternity throws light on their musical marginality. Songs are voices without amplification, audible in valleys but mediated, distorted, or silenced in national discourse. Spivak’s concept of epistemic violence explains how theology in hymns is erased when it is classified as “folklore” or a “tourist attraction.” Representation by outsiders becomes silencing.

    They live in three remote valleys: Bumboret, Rumbur, and Birir, in Chitral, Khyber Pakhtunkhwa, Pakistan. Their language, Kalashamun, and religious traditions set them apart from the neighbouring populations. It comprises about ten major tribes, each with approximately 90 families. Worshippers sing in the morning and evening to welcome and bid farewell to the Lord.

    The tribal priest leads a ritual chant “Achambi” on the seventh day when a child is born. This welcomes the child into the community and invokes blessings. Mourners gather to sing lamentation hymns that express both grief and reverence. One of the famous hymns sung during funerals is “Kanaa Bhum,” which tells the story of how a human called “Kanaa” caused the first human death. At weddings, people sing joyful songs. Some share tales of love, while others celebrate tribal traditions. Songs of victory commemorate triumphs over natural disasters or historic conflicts.

    The musical tradition is diverse. It encompasses various forms of songs that serve distinct religious, historical, and social purposes. According to “Kalasha Texts — With Introductory Grammar,” genres such as “Luli” are ancient hymns. They hold dreams for the future and convey a sense of hope. “Daginay” are hymns that talk about the start of life and the beginning of slavery. “Ishtyikhek” are hymns with two parts. First, they praise the Lord. Second, they include praises for one another.

    “Nasiat” or the advice hymns are didactic pieces where elders share wisdom and life lessons. “Ispra’Pasa Gho’n’” is a hymn from the Dream of the Dead. These mystical hymns are thought to come from the spirits of the deceased. They visit the living in dreams. The dreamer memorises the composition and shares it with the community. “Sachi” are fairies and their songs are sung in funerals as well as in festivals.

    “Ajona Bayak” are the love songs. “Biramor Gho’n” are the Dowry Songs. They present gifts to daughters who have recently married. They sing songs that praise her and wish her good luck for her journey ahead. “Ishpadhek Gho’n” is a lullaby song. Every kid has her or his own lullaby. Elders often create a lullaby for the newborn. In this way, every child has a unique lullaby.

    A core principle of the religion is the dualistic concept of purity, “Onjes’t’a,” and impurity, “Praga’t’a.” Maintaining a strict separation between these spheres is paramount, as their mixing is believed to cause “pollution,” leading to misfortune. This dualism permeates ritual practices, social interactions, and even the designation of physical spaces. They oppose religious imperialism and do not focus on inclusion or expansion.

    The liturgical function of hymns is strict. For example, “Onjes’t’a Gho’n” is the “Pure Hymns,” which can only be sung by men at major festivals. They are believed to be so sacred that non-Kalasha must not even hear them. This theology of sound offers a profound perspective on music. It sees songs as a holy gift.

    Their Lord has many names, each reflecting a different trait. Some of these names include Bidra’a’ Khal’en, Nagairo, Yas’I, Mira Kumay, Jua shay, Gos’iday, Khodai, Dizaw, Paida Garaw, and Mul’awa ta deva. For instance, Mul’awa ta deva means to instruct, order, or speak to his creation. Ghon Dewa means the Great Lord, while Onjes’t’a Dewa means the Holy Lord. The names of the Lord are also the titles of Pure Hymns, says Imran.

    Each genre illustrates how sound intertwines with theology, oral history, and ritual. Together, they form a cultural system where sound is both an archive and an oracle. Yet, a systematic genre–meter–mode mapping is still scarce in music journals.

    During my research, I found a long list of Kalasha celebrations and chose a few to include. Festivals function as a way to bring about cosmic renewal. According to Socio-Cultural Life of the Kalasha People of Chitral: A Study of their Festivals, “Zhoshi” is the three-day Spring or Sowing Festival, which begins in mid-Mayto celebrate the arrival of spring, fertility, and prosperity.

    The first celebration of the “Bis’a” festival begins with women and children singing songs, and collecting special yellow flowers called “Bis’a” from the mountains. All the doors of buildings, houses, barns, fields, and temples are decorated with these flowers called “Bis’a bi’ek”.

    All doors of buildings, houses, barns, fields, and temples are decorated with these flowers. A celebration starts, called “c’irik pipi,” meaning “drink the milk.” People walk in a long line carrying metal pots and follow the drumbeat to the barn for fresh goat’s milk.

    During this event, women sing “para para may bayaa zhoshi gos’t’ para c’irik pipi o shishamond hawaw.” This means, “I went to my brother’s barn on the festival of Zhoshi and saw it’s the time of c’irik pipi.” On milk offering day, people make stops, sing energetically, and dance with delight.

    “C’hir histik” is the milk sprinkling day. Fathers, mothers, and babies receive a sprinkle of goat milk for purification. At the ritual of “s’is’au”, women’s purification takes place. After the rituals, people rush to dance and sing to different drumbeats.
    The “Chel’ik Sambiek” ceremony dresses a child aged 4 to 7 in traditional clothing for the first time. This marks their belonging to the community. The ritual ends with children singing and dancing.

    “Ghona Zhoshi” means “the big Zhoshi”; it is the last day of the spring festival. Singing hymns and dancing start at dawn and finish in the evening. All get intoxicated with dancing to loud drums. There’s an extended celebration called “Mrac’waki Zhosh.” It means the mulberry harvesting festival celebrated in the last three days of May.

    “Ucaw”, a festival of harvesting in August. It is a thanksgiving to honour nature. It begins with “Rat’nat’”, a short religious ceremony. Men go to altars to perform rituals, sing hymns, and dance. These activities help protect crops and livestock. During the festival, they hum slow and fast autumn hymns. Drums, flutes, and cheerful clapping go with the performers.
    “Phoo’n” is a two-day autumn harvesting festival in mid-October, marking the grape and walnut harvest. It takes place in Birir Valley, signifying the end of harvesting. It involves singing religious hymns, dancing to upbeat rhythms, and rituals to thank the Lord.

    “Cawmos” is the greatest, solemn, and last festival of the year, known as the Winter or Remembrance Festival. A month-long series in December, called “ghona chawmos yat,” meaning “the great memorial chawmos festival.” Lievre & Loude in Kalash Solstice say the festival is for remembrance and purification of self and the land, with deep religious meaning. It signals the advent of the new year.

    The celebration starts after finishing fieldwork and storing cheese, fruits, vegetables, and grains. Augusto Cacopardo in Pagan Christmas notes it begins with the “Sarazari” ceremony. Boys and girls burn cedar branches uphill for purification. Groups compete over the highest smoke with hymns. Late at night, they burn worn-out baskets with hymns, clapping, and wild dancing. This marks the most solemn festival. In every home, women sing “kul’ani Jes’t’ak.”

    “Cuinari” is where men, women, and children sing and dance in serpent-like lines. They spiral and sing outdoors, “O may bayako!” which means “Oh my beloved brother!” “Sharabirayak” is where each family makes goat-like statuettes called kut’amru from dough. At night, boys and girls head to high pastures, burn cedar branches, and sing Cawmos hymns.
    “Mandahik” is the ritual of “feeding” the spirits of the dead. All houses make food and take it to the temple. Outside, a square wooden structure is built to burn, shedding light for the dead to ‘eat’ offerings. When the fire goes out, it means the dead have eaten and left; the basket is taken inside following which they sing hymns and dance inside and outside until midnight.

    “Sawel’ik Hari” is a celebration of fun dancing in disguise. This daytime event is full of songs. Men and women dance in semi-circles and individually in the open air. The flute plays, and fun peaks when men dress in goatskins with horns and dance wildly.

    “Grohonyak” means “conical baskets”. Women craft baskets from willow branches. They sing a slow hymn, “Balimahin ta ucundaw, O guum bi oni!” meaning ‘Balimahin indeed has come, Oh Lord, wheat seeds bring!’ Making baskets is a contest for the strongest and most beautiful.

    “C’anj’arat” means “The night of lit torches.” Men make huge torches, 3 to 10 metres high, from pine wood. The procession of men and boys holding lit torches, singing hymns, starts late at night around a huge fire. At dawn, all hold waists, chant, and dance.

    “Da’utatu” is the beans festival. Children gather beans from houses, cook and eat them and sing “kul’ani Jes’t’ak” house to house. This is dormant now. “Ka’ga’yak” is the last; Ka’ga’ means crow. Villagers gather in a home and sing ka’ga’yak songs, asking the white crow to take prayers and bring needs.

    The festival includes unique hymns for “pure” and “impure” men. Through these events, music acts as a calendar, a ritual drama, and a cosmic dialogue. Another festival, Yas’i, takes place in March. People travel to their holy homeland, Tsiym, and return. It is dormant.

    Some hymns are often sung during the Zhoshi Spring Festival and Uchaw Harvesting Festival. “May Dewa iu koshanias thara koshani kariu,” meaning “My Lord will come and multiply our happiness many times.” “Ghona Dewa, the Great Lord will descend from his holy heights and protect the women.” “Shia Dewa iu, kezias chak hiu,” translated to “The Lord will come and be a shade (shelter) for the posterity.” During the Winter Festival, mostly hymns associated with the holy names of the Lord are sung.

    Their music features a unique but limited range of instruments. In “The Kalasha of the Hindukush, Himalayas,” Wãc is a small, hourglass-shaped drum made from pine or apricot wood for rhythmic interplay. Dãu is a larger drum, partnered with wãc for layered rhythms. A duff is a frame drum for indoor music, like weddings. The tribe used duff in rituals, especially funerals, in the past.

    The flute, made from walnut wood, is high-pitched for dance accompaniment and melodies at festivals. Flute and duff are companions, always played side by side. Chang is a rare percussion mouthpiece kept by older tribes. Rubab and the local sitar are string instruments shaped by local traditions. Clapping, stamping, and body percussion are used during circle dances.

    The songs are simple and melodic. Carol Rose, in “Songs of Kalasha,” notes that most singers perform lyrics in two notes, A-flat and G, with minor harmonies. There is a limited melodic span and minor-like centres. There is a gap for researching transcription-based analyses on pitch organisation and modality, intervallic structure, scalar sets, micro-timing, and cadence patterns.

    The Audio-Visual Archive research showcases intricate rhythms. Ca’ is a fast 3/4 beat. D’hushak is a steady 4/4. D’razhailak is a slow 2/2. Ghach’Raw is the slowest, sacred for secret “Ghach Hymns.” Comparative BPM, entrainment, and cross-valley variants deserve deeper study. Captivating repetition inspires group involvement and spiritual focus.
    Applying Steven Feld’s acoustemology, melodies are ecological knowledge. High flute tones, drumbeats, and song timings match the valley’s seasons. Spring songs call for grazing, winter for protection. Sound maps weather and herd movements. Older singers predict climate shifts from ritual changes. Music is practical epistemology, embodied environmental intelligence, not just ritual.

    As Wynne Maggi notes in Our Women Are Free, women’s musicality represents continuity and defiance. Musical life is notable for strong female participation. Women’s songs, dances, and costumes are central to festivals and rites. Some songs, for example, the courtship songs, lullabies, and weaving chants, are gendered both in text and performance. Festival liminality challenges gender norms. Men and women swap clothes and roles, clear in Cawmos “praphand’awaka.” Music reinforces this inversion.

    Contemporary pressures from conservative communities and migration affect genders differently. Young women moving or marrying outside the valleys may stop traditional songs, speeding the loss of oral traditions. Ethnographers show that women’s voices are key to preserving specific song types. Female-focused efforts are vital for keeping songs alive.
    While Onjes’t’a Gho’n’ excludes women, they have a sacred space, “Bashali”, a menstrual and childbirth house. Women sing ancient polyphonic songs passed from elders to youth in private. Bashali is more than a biological refuge; it is a female academy of memory and song. Women preserve unique repertoires invisible to men. Gendered division shows a mix of secrecy and revelation in spirituality.

    Despite pressures, music remains a survival strategy. Festivals reaffirm group cohesion against the homogenising pressures of the Pakistani nation-state. Each hymn is a counter-narrative to conformity: to sing is to remain distinct. Survival is not guaranteed. Dormant festivals like Yas’i show erosion in real time. Diminished rituals express identity, reflecting Antonio Gramsci’s “pessimism of the intellect, optimism of the will.”

    Efforts are underway to preserve heritage, but documentation is uneven. The Pakistan National Commission for UNESCO sees a pressing need to protect heritage, especially since Suri Jagek was recognised as intangible cultural heritage in 2018. Lok Virsa in Islamabad has recordings and digital archives expanding like the Audio-Visual Archive. With NGOs, ethnomusicologists, and museum efforts, they risk speaking for the community instead of boosting their own voices.

    Some gaps exist. Few transcribe songs; no music schools. Young people move to cities and stop singing. Technological preservation saves sounds, but not living ritual performance. Without community-led transmission, archives risk becoming tombs of sound.

    To support music, interventions are needed. Community music schools teach hymns in a liturgical context. Apprenticeships with elder priests and women singers are necessary. Legal protections for sacred spaces and intellectual property are needed. Culturally sensitive education integrating language and songs is required. Responsible tourism that funds rather than exploits festivals is essential. Ultimately, the community must lead preservation, or it risks reproducing Spivak’s cycle of representation that silences.

    Kalasha music is not vanishing because it is weak. It is vanishing because it is subaltern, marginalised by political structures, threatened by economic precarity, and silenced by dominant religious discourses. Its fading foretells cultural disappearance. In Spivak’s sense, its voice is mediated and unheard.

    Yet to listen deeply, to accept hymns as theology, to hear them not as folklore but as liturgy, is to resist epistemic violence. The survival of music is more than cultural nostalgia. It is a defence of pluralism, of humanity’s diverse ways of knowing the divine.

    When the fires dim at the end of Cawmos and the final hymn drifts into the ravines, it is more than music. It is a covenant: a promise to ancestors, to the Lord, and to each other. Protecting that covenant requires land rights, cultural rights, and above all, a willingness to listen. These are the last songs of the Kalasha. They are fragile, prophetic, and subaltern. And they deserve not only to be heard but to continue being sung.

    Brian Bassanio Paul is a music enthusiast whose expertise lies at the intersection of music business, artist development, music appreciation, and cultural studies. He can be reached at brian.bassanio@gmail.com and on LinkedIn @brianbassanio
    All facts and information are the sole responsibility of the author

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  • The Pakistan–Saudi defense pact strengthens regional stability

    The Pakistan–Saudi defense pact strengthens regional stability

    The Pakistan–Saudi defense pact strengthens regional stability


    The Strategic Mutual Defense Agreement signed between Pakistan and Saudi Arabia this month marked a watershed in Islamabad-Riyadh relations. The move will have a huge impact on regional stability and Muslim unity. The agreement stipulates that any act of aggression against one country will be considered aggression against both. While the wording is simple, the implications are profound. It is a reaffirmation of our historic ties with Saudi Arabia but also the elevation of our relationship into a formal framework of joint deterrence.


    Pakistan and Saudi Arabia have long enjoyed bonds that transcend ordinary diplomacy, rooted in faith, history, and a shared sense of responsibility for the Muslim world. Over the decades, Saudi Arabia has stood by Pakistan in times of economic hardship, providing vital oil facilities on deferred payments and generous financial assistance. In return, Pakistan has extended its military expertise, training Saudi officers, conducting joint exercises, and deploying personnel to safeguard the Kingdom’s security. Since 1967, Pakistan has trained more than 8,200 Saudi armed forces personnel. 


    There has been much speculation in Western media regarding the strategic agreement’s supposed nuclear dimension. Analysts have questioned whether Pakistan is extending a nuclear umbrella to Saudi Arabia. Let us be clear: the strategic military agreement is not a nuclear-sharing agreement. It focuses on conventional cooperation, joint training, technology, and intelligence. It should be remembered that both Pakistan and Saudi Arabia are responsible countries committed to non-proliferation norms. That said, Pakistan’s nuclear status lends the agreement an unavoidable strategic weight. The pledge to employ “all military means” introduces a measure of ambiguity that could act as a powerful deterrent against aggression.


    For Islamabad, the agreement bolsters its geopolitical relevance. It enhances Islamabad’s bargaining position in regional and international forums, signaling that Pakistan remains indispensable in the security calculus of the Muslim world. For Riyadh, it secures the partnership of one of the largest and most capable Muslim militaries, thereby reinforcing its deterrent posture at a time of heightened insecurity in the Gulf. The symbolism is powerful: two leading Muslim states committing to defend each other in the face of external aggression. Pakistan’s performance in the recent war against India has already demonstrated to the world that its armed forces are second to none. This battlefield credibility enhances the weight and meaning of the defense pact.


    Pakistan’s nuclear status lends the agreement an unavoidable strategic weight.



    Sehar Kamran


    This agreement must also be seen as part of a broader continuum of Muslim unity. The 1974 Islamic Summit in Lahore hosted by then Prime Minister of Pakistan Zulfiqar Ali Bhutto, laid the intellectual and political foundations of a Muslim alliance, bringing together leaders of the Islamic world in an unprecedented demonstration of solidarity. That spirit is now being translated into action through frameworks like the Pakistan–Saudi defense pact, which reflects the continuing aspiration of the Muslim world to act collectively in the face of external threats.


    The foresight of Saudi Crown Prince and Prime Minister HRH Mohammed bin Salman— emphasizing no compromise on the safety, security, sovereignty, and stability of the Kingdom— and the leadership of Pakistan’s armed forces have been instrumental in shaping this pivotal moment. Field Marshal Asim Munir has earned admiration at home and abroad for the way he has handled difficult strategic situations. His ability to lead from the front, to combine firmness with restraint, and to establish Pakistan’s deterrence posture with clarity has reassured allies and deterred adversaries. Pakistan’s military diplomacy has undoubtedly contributed to the confidence with which Islamabad has entered into this agreement with Riyadh.


    The pact also raises broader questions about the possibility of creating a Muslim security framework. Iran has already welcomed the Pakistan–Saudi agreement, framing it as a potential starting point for a regional security system free from foreign interference. If carefully nurtured, such cooperation could indeed evolve into a structure that brings together more countries under a framework of collective security. 


    Moving forward, Pakistan must approach the implementation of this agreement with clarity and caution. Joint training, intelligence sharing, maritime cooperation, and counter-terrorism exercises are natural areas of collaboration. At the same time, we should also focus on other areas of mutual interest and benefit like technology transfers, defense co-production, and investment in Pakistan’s military-industrial base. For Pakistan, this agreement is an opportunity to reaffirm our role as a responsible, reliable, and sovereign partner in the Muslim world. It is also a test of our ability to balance solidarity with prudence. The Pakistan–Saudi defense pact could mark the beginning of a new era in Muslim-world security cooperation, one in which Pakistan plays its rightful role at the center of regional peace and prosperity. Our friendship with Saudi Arabia is beyond question. 


    -The writer is a Member of the National Assembly of Pakistan and a patron in chief of the Centre for Pakistan and Gulf Studies.

    Disclaimer: Views expressed by writers in this section are their own and do not necessarily reflect Arab News’ point-of-view

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  • India 'serial perpetrator of terrorism', regional bully: Pakistan at UN – Samaa TV

    1. India ‘serial perpetrator of terrorism’, regional bully: Pakistan at UN  Samaa TV
    2. Pakistan, India exchange barbs at UN General Assembly  Dawn
    3. “Destroyed Runways Look Like Victory?” India Mocks Shehbaz Sharif’s Claim  NDTV
    4. Won war? Enjoy destroyed runways and burnt-out hangars, India mocks Pakistan, reminding world of its glob  Times of India
    5. World must not fail children of Gaza: Pakistan PM  Arab News

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  • Pakistani parents rebuff HPV vaccine over false ‘infertility’ claims

    Pakistani parents rebuff HPV vaccine over false ‘infertility’ claims

    Misinformation plagued the first rollout of a vaccine to protect Pakistani girls against cervical cancer, with parents slamming their doors on healthcare workers and some schools shutting for days over false claims it causes infertility.

    The country’s first HPV vaccine campaign aimed to administer jabs to 11 million girls — but by the time it ended on Saturday, only around half the intended doses were administered.

    A long-standing conspiracy theory that Western-produced vaccines are used to curb the Muslim population has been circulating online in Pakistan.

    Misinformation has also spread that the vaccine disrupts the hormones of young girls and encourages sexual activity.

    “Some people have refused, closed their gates on us, and even hid information about their daughter’s age,” vaccinator Ambreen Zehra told AFP while going door to door in a lower-middle-income neighbourhood in Karachi.

    Only around half the intended vaccines had been administered, according to a federal health department official who spoke to AFP on condition of anonymity.

    “Many girls we aimed to reach are still unvaccinated, but we are committed to ensuring the vaccine remains available even after the campaign concludes so that more women and girls get vaccinated,” they said on Friday.

    One teacher told AFP on condition of anonymity that not a single vaccine had been administered in her school on the outskirts of Rawalpindi because parents would not give consent, something she said other rural schools had also experienced.

    A health official who asked not to be named said some private schools had resorted to closing for several days to snub vaccine workers.

    “On the first day we reached 29 per cent of our target, it was not good, but it was fine,” said Syeda Rashida Batool, Islamabad’s top health official, who started the campaign by inoculating her daughter.

    “The evening of that first day, videos started circulating online, and after tha,t it dipped. It all changed.”

    A video of schoolgirls doubled over in pain after teargas wafted into their classroom during a protest several years ago was re-shared online, purporting to show the after-effects of the vaccine.

    The popular leader of a right-wing religious party, Rashid Mehmood Soomro, said last week the vaccine, which is voluntary, was being forced on girls by the government.

    “In reality, our daughters are being made infertile,” he told a rally in Karachi.

    ‘This will control the population’

    In 95pc of cases, cervical cancer is caused by persistent infection with Human Papillomavirus (HPV) — a virus that spreads through sexual activity, including non-penetrative sex, that affects almost everyone in their lifetime.

    The HPV vaccine, approved by the World Health Organisation, is a safe and science-based protection against cervical cancer and has a long history of saving lives in more than 150 countries.

    Cervical cancer is particularly deadly in low and middle-income countries such as Pakistan, where UNICEF says around two-thirds of the 5,000 women diagnosed annually will die, although the figure is likely under-reported.

    This is because of a significant lack of awareness around the disease, cultural taboos around sexual health and poor screening and treatment services.

    It is underlined by the damaging belief that only women with many sexual partners can contract sexually transmitted infections.

    In Europe, where the HPV vaccine has been highly effective, there were around 30,000 diagnoses across all 27 EU nations in 2020, of which around one-third of women died, according to the European Commission.

    “My husband won’t allow it,” said Maryam Bibi, a 30-year-old mother in Karachi who told AFP her three daughters would not be vaccinated.

    “It is being said that this vaccine will make children infertile. This will control the population.”

    Humna Saleem, a 42-year-old housewife in Lahore, said she thought the vaccine was “unnecessary”.

    “All cancers are terrible. Why don’t we tell our boys to be loyal to their wives instead of telling our girls to get more vaccines?” she told AFP.

    Pakistan — one of only two countries, along with Afghanistan, where polio is endemic — remains stubbornly resistant to vaccines as a result of misinformation and conspiracy theories.

    After marking one year without polio cases for the first time in 2023, the crippling disease has resurged with 27 cases reported in 2025 so far.

    In response to overwhelming misinformation about the HPV vaccine, Pakistan’s minister of health, Syed Mustafa Kamal, took the bold move to have his teenage daughter vaccinated in front of television cameras.

    “In my 30-year political career, I have never made my family public,” he told reporters.

    “But the way my daughter is dear to me, the nation’s daughters are also dear to me, so I brought her in front of the media.”

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  • Kotri Barrage flood level begins to drop after hitting peak flow – RADIO PAKISTAN

    1. Kotri Barrage flood level begins to drop after hitting peak flow  RADIO PAKISTAN
    2. Allies at loggerheads as Punjab begins losses survey  Dawn
    3. PM calls for urgent damage reports in flood-hit regions  The Express Tribune
    4. Pressure at Kotri barrage, water enters villages, rice, other crops destroyed  Dunya News
    5. Pakistan Floods and the Need for the Spirit of Philanthropy  Daily Times

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  • KP Govt busy in holding rallies, fails to maintain law & order: Muqam – RADIO PAKISTAN

    1. KP Govt busy in holding rallies, fails to maintain law & order: Muqam  RADIO PAKISTAN
    2. KP govt does not support ‘operations’, Gandapur tells Centre at PTI rally in Peshawar  Dawn
    3. Amir Muqam criticises PTI government over law and order in KP  The Nation (Pakistan )
    4. Pakistani province’s chief says won’t back military operation, urges talks with Afghanistan  Arab News
    5. PTI in fresh bid for Khan’s release  The Express Tribune

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  • China announces additional aid of 100m Yuan in flood relief – RADIO PAKISTAN

    1. China announces additional aid of 100m Yuan in flood relief  RADIO PAKISTAN
    2. TIKA delivers emergency aid to 50,000 flood victims in Pakistan | Daily Sabah  Daily Sabah
    3. China stands in solidarity with Pakistan in face of devastating monsoon floods  Pakistan Today
    4. IRCS dispatches relief consignments to flood-hit Pakistan  Tehran Times
    5. China pledges 100 million Yuan in additional flood relief for Pakistan  The Nation (Pakistan )

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  • CB to take up Justice Jahangiri’s plea next week

    CB to take up Justice Jahangiri’s plea next week


    ISLAMABAD:

    Senior lawyer Muneer A Malik will appear before the Supreme Court’s Constitutional Bench (CB), led by Justice Aminuddin Khan, on September 29 to plead the case of Islamabad High Court (IHC) Justice Tariq Mahmood Jahangiri against his suspension through a judicial order.

    Previously, Malik had appeared on behalf of five IHC judges, who challenged the transfer of judges from three different high courts to the IHC. However, the CB by 3-2 majority endorsed the transfers.

    Interestingly, two judges, Justice Muhammad Ali Mazahar and Justice Shahid Bilal Hassan, who endorsed the transfers, are part of this bench as well.

    Four judges who are part of this CB have already endorsed trials of civilians in military courts.

    Lawyers believe that Justice Jahangiri’s case is very strong to get relief but keeping in view the recent judgments of four members, anything can be expected.

    One section of lawyers says that it seems things are going against Justice Jahangiri as per a plan. First, he was suspended through judicial order without issuance of notice. Second, early hearing application was moved in Sindh High Court for vacating the stay in his law degree case, which was cancelled by the Karachi University.

    After one week of filing, the CB committee decided to fix his case against suspension on September 29. Questions are also being raised on the composition of the benches by CB committee.

    Lawyers point out that under the 26th Amendment there should be representation from each province in constitutional benches. Yet no judge belonging to Khyber-Pakhtunkhwa (K-P) has been included in the bench hearing Justice Jahangiri’s case, even though 15 judges have been nominated for constitutional benches. Interestingly, Justice Ishtiaq Ibrahim has not yet been included in any constitutional bench.

    Lawyers are urging the committee responsible for bench formation to give equal opportunity to all judges to hear important cases. Earlier, criticism had also been directed at chief justices for including “like-minded” judges in benches hearing high-profile cases.

    Muneer A Malik already represented for chief justice Iftikhar Muhammad Chaudhry and Qazi Faez Isa. Now the situation has changed and the executive has dominancy on the judiciary.

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  • Minister skirts nukes question, says defence pact formalised Saudi ties – Newspaper

    Minister skirts nukes question, says defence pact formalised Saudi ties – Newspaper

    NEW YORK: Defence Minister Khawaja Asif has said that the recently signed Pak-Saudi defence pact had “formalised” a relationship between the two countries that was previously “a bit transactional” while skirting a question on whether the agreement involved nuclear weapons, reports Dawn.com.

    Mr Asif made the remarks in an interview with journalist Mehdi Hasan for Zeteo, which shared a five-minute preview and clips on social media.

    On Sept 17, PM Shehbaz Sharif and Crown Prince Mohammed bin Salman signed a defence pact in Riyadh, declaring that an attack on one would be considered an attack on both.

    The accord, signed after an Arab summit and Israel’s attack on Qatar, reflects shared defence concerns. It also follows the May India-Pakistan clash and the June Iran-Israel war.

    Denies the move is reaction to Israeli bombing of Qatar

    Earlier, Mr Asif hinted Pakis­tan’s nuclear capability could be extended to Riyadh, but later denied it, saying nukes were “not on the radar.”

    In the preview posted on Zeteo’s website on Friday night, Hasan asked Asif about the defence pact. “How much of it is a reaction to the Israeli bombing of Qatar?” he asked.

    “It is not a reaction to what happened in Qatar because this was being negotiated for quite some time. So it’s not a reaction; perhaps it sped it up a bit, but that is all. It was already in the offing,’’ Mr Asif replied.

    Hasan noted Pakistan was the Muslim world’s only nuclear power, with Saudi Arabia eyeing the status, and reminded Asif he had earlier said nukes were “not on the radar” for this pact.

    “Is Saudi Arabia protected by Pakistan’s nuclear umbrella under this agreement or not?” Hasan asked.

    “Pakistan and Saudi Arabia have shared defence ties for decades, with thousands of our troops once stationed there. This pact formalises what was previously a transactional arrangement,” the minister said.

    “Formalised with or without the nukes?” Hasan probed.

    However, the minister refrained from going into the details.

    “I will refrain from going into the details but it’s a defence pact and defence pacts are normally not discussed publicly,” he said.

    Sensationalism

    Hasan noted that in his 2024 book War, journalist Bob Wood­ward quoted the Saudi crown prince as telling a US senator he could “just buy” a bomb from Pakistan.

    “I think that is just sensationalised […] No, I don’t believe that quote,” the minister replied.

    “So you are not in the business of selling nuclear weapons to Saudi Arabia?”

    “No. We are very responsible people,” Asif responded.

    Published in Dawn, September 28th, 2025

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