• The architectural design of this temple clearly indicates that a concentrated source of energy lies at its center. Unlike most temples, which have a roof over the sanctum, this temple is open to the sky. Under the open sky, energy is channeled directly for spiritual practice.

By Debasree Chakrabarti

Recently, I visited the Chausathi Yogini Temple in Hirapur, located in the Indian state of Odisha. Being born into a Tantric family, I have always been deeply drawn to the profound mysteries of Tantra.

It was late afternoon when I entered the temple. Right at the entrance stands a temple dedicated to Lord Mahadev (Shiva). After offering my respects to Mahadev, I proceeded toward the Chausathi Yogini Temple.

On the way, to the right, there is a well that immediately caught my attention. There was something deeply compelling about it—I do not know what lies within.

At the entrance of the Yogini temple, on either side, stand the architectural figures of Jaya and Vijaya, the traditional temple guardians. The temple entrance is flanked by two guardians. The southern carving (left) depicts a male figure with ear ornaments and lotus creeper on the pedestal. The northern carving (right) is quite different, a wrathful male figure with disheveled hair, protruding stomach, and holding a skullcup in his left hand. The entrance is quite low, clearly designed to ensure anyone entering has to bow down in order proceed. It also adds an element of theater to the overall experience, as you go through the short passage, head down, into the mystical womb-like interior.

Inside the open-air temple, the inner face of the temple wall has 60 evenly spaced niches just above ground level, each one containing an extraordinary standing figure (yogini) carved from fine grained chlorite. Each idol is delightfully posed, many with a soft smile that enhances their attractiveness even further. They are all standing on their own pedestal or vahan, which typically consists of an animal, human head, or demon.

The variety of their hairstyles, weapons and accessories is incredibly interesting and ensures no two images look alike. It is the details on some of these carvings that have suggested to some scholars the earlier 8th – 9th century date for this temple. Unlike other temples associated with tantrism, there are no erotic carvings to be found here.

The presiding deity of the temple is Mahamaya, located in the 31st niche, who is worshiped as a form of Durga/Kali by the local villagers. As is often the case in Odisha, the image was almost completely covered which prevented me from photographing it along with 32nd image of Usha (Rati).

Continuing the circuit around the temple wall, here are the next 30 idols to complete the full set of 60 around the perimeter.

The Chausathi Yogini Temple in Hirapur, located in the Indian state of Odisha, lies about 20 kilometers from the capital city of Bhubaneswar. This temple was built in the 9th century by Queen Hiradevi of the Brahma dynasty. It holds immense significance for tantric and mystical spiritual practices.

Although the temple was partially damaged during the 16th-century invasion by Kalapahad, he could not completely destroy it. Several centuries passed, and then in 1953, the renowned historian and archaeologist Kedarnath Mohan Patra rediscovered the temple after a long search.

It is believed that each of the Ashta Matrikas (Eight Mother Goddesses) created eight more Matrikas from her own body. Altogether, these formed a group of 64 Yoginis.

If one views the architectural layout of the Chausathi Yogini Temple of Hirapur from above, it appears to resemble a Shiva Linga. The entire temple is circular in shape, and just like a Shiva Linga has a narrow outlet on one side for water to flow out, this temple also features a similar narrow extension. The central spot—where the Linga would typically be placed—is also clearly marked.

To speak plainly, the Shiva Linga represents the atom. The energy field that surrounds the atom is perceived as the Matrika Shakti (Mother Energy). This is why Shiva Lingas are found in all Matrika temples.

The architectural design of this temple clearly indicates that a concentrated source of energy lies at its center. Unlike most temples, which have a roof over the sanctum, this temple is open to the sky. Under the open sky, energy is channeled directly for spiritual practice.

According to the temple priest, a powerful force descends directly from the open sky here. Those who perform spiritual practices in this space can attain siddhi (spiritual accomplishment) through such divine energy.

On the outer wall of this temple are the idols of nine goddesses, believed to be the nine forms of Katyayani, or the Navadurga. Then, on either side of the temple’s entrance stand two guardian figures, known as Chhaya (Shadow) and Maya (Illusion).

Just inside the narrow passage leading into the temple are the figures of Chanda and Munda. Whenever the 64 Yoginis go to battle, Chanda and Munda lead the way. While the goddesses beheaded the demons, Chanda and Munda would drink the blood, preventing it from touching the ground.

Once inside the temple, along the circular wall, there are 60 Yogini statues. At the center, along with four Bhairavas, are four more Yoginis. This central chamber is called the Chandi Mandap. However, one Yogini is missing from the circle—more on that later. First, let us get acquainted with each of the Yoginis in the temple:

Yogini Bahurupa – standing atop a corpse

Yogini Tara – also positioned on a corpse

Yogini Narmada – whose mount is an elephant

Yogini Yamuna – seated upon a turtle

Yogini Lakshmi – seated on a lotus

Yogini Varuni – seated in the ocean

Yogini Gauri – seated on an iguana

Yogini Indrani – seated on Airavata, the celestial elephant

Yogini Varahi – seated on a boar

Yogini Padmavati – seated on a serpent

Yogini Murti – seated on a camel

Yogini Vaishnavi – seated on an owl

Yogini Virupa – seated on a boar

Yogini Vaidyarupa – seated on a drum

Yogini Charchika – seated on a demon

Yogini Betali – seated on a fish

Yogini Chhinnamasta – seated on a severed human head

Yogini Vrindabashini – seated on a mountain

Yogini Jalkamini – seated on a frog

Yogini Ghatbara – seated on a lion

Yogini Kakarali – seated on a dog

Yogini Saraswati – seated on a snake

Yogini Virupa – seated on ocean waves

Yogini Kauberi – seated on a vessel

Yogini Bhaluka – seated on flowers and creepers

Yogini Narasimhī – seated on flowers

Yogini Bhirja – seated on a lotus

Yogini Vikata Nayani – whose mount is broken

Yogini Mohalakshmi – seated on a lotus

Yogini Kaumari – seated on a peacock

Yogini Mahamaya – seated on a lotus

The idol of Mahamaya is placed exactly at the center of the 60 Yoginis.

She is the presiding deity of this temple. Her idol is slightly larger than the others. Following her are:

Yogini Rati, seated upon Kamadeva (the god of love)

Yogini Karkari, seated on a crab

Yogini Sarpasha, seated on a bed

Yogini Yosha, seated on a wooden stool

Yogini Aghora, seated on a rat

Yogini Bhadrakali, whose mount is a crow

Yogini Vinayaki, seated on a donkey

Yogini Vindhavalini, seated on a rat

Yogini Abhaya, seated on a crab-scorpion hybrid

Yogini Maheshwari, seated on Nandi, the sacred bull

Yogini Kamakshi, seated on a mongoose

Yogini Kamayani, seated on a hen

Yogini Ghatbari, seated on a lion

Yogini Stuti, seated on sandalwood

Yogini Kali, seated on Mahadeva (Shiva)

Yogini Uma, seated on flowers

Yogini Narayani, seated on a water pot

Yogini Samudra, seated on a conch shell

Yogini Brahmani, seated on a book

Yogini Jwalamukhi, seated on a bed

Yogini Agneya, whose mount is unclear or indiscernible

Yogini Aditi, seated on a parrot

Yogini Chandrakanti, seated on a wooden stool

Yogini Vayubega, seated on a Chamri cow (a Himalayan breed)

Yogini Chamunda, seated on a musk deer

Yogini Murti, seated on a deer

Yogini Ganga, seated on a Makara (mythical aquatic creature)

Yogini Dhoomavati, shown seated on a swan

Yogini Gandhari, seated on a donkey

These Yoginis, together with those previously described, form the nearly complete circle of 64 divine feminine energies worshipped in this ancient temple. These are the 60 Yogini idols placed along the circular inner wall of the temple. Now let us come to the Chandi Mandap at the center of the temple, where four Yoginis are enshrined along with four Bhairavas.

The first goddess is Ma Sarvamangala, whose idol has been stolen.

The second is Yogini Ajita, whose mount is a deer.

Next is Yogini Suryaputri, whose mount is a horse.

Then Yogini Vayu Veena, also mounted on a deer.

Alongside these four Yoginis, there are four Bhairavas. The first is Ekapada Bhairava—so named because he stands on one leg. In addition to him, there are three other Bhairavas in this temple.

According to the temple priest, this is a sacred site of Tantra, Yantra, and Mantra.

The temple was originally established around 900 CE, and in 1352, a king and his queen discovered it again deep within a forest. They were traveling on horseback when their horses suddenly refused to move forward. The king picked up a stone and threw it toward the spot—astonishingly, the stone sank into the ground. Sensing something unusual, the king and queen returned.

That night, the king received a divine vision in his dream, telling him that a 64 Yogini temple lay hidden beneath the earth and instructing him to restore it. When the king began removing the sand and excavating the site, he found the temple filled with small spherical crystal balls. These spheres glowed like diamonds. From that time onward, the place came to be known as Hirapur (Hira meaning diamond in Hindi).

This site has been a revered tantric pilgrimage center for generations. The power of this temple is believed to descend directly from the open sky—which is why the temple was left roofless.

To kill the demon Raktabeej, the Goddess manifested 64 different forms. During this time, the Goddess was so fierce and enraged that Lord Shiva himself appeared in the form of four Bhairavas to pacify her.

On the day of Maha Ashtami during Durga Puja, a mysterious ritual takes place in this temple. Fish are caught from the nearby pond, roasted, and offered to the goddess on banana leaves after midnight. Before this offering, all rituals and evening aarti are completed. After placing the offering, the temple doors are closed and everyone leaves the premises.

The next morning, when the priest comes to resume the puja, he finds only the central bone of the fish remaining—as if someone has carefully eaten it. Locals believe that the Goddess herself comes and accepts the offering. According to the priest, after sunset, the temple’s inner energy becomes active. The presence of several beings can be distinctly felt. This is why the priest performs the evening aarti before sunset, closes the temple, and leaves. The temple is opened again the next morning at 4 AM.

The 64 Yogini idols inside the temple are made of black granite, while the nine Navadurga idols on the outer wall are carved from sandstone. The idol of Ma Sarvamangala is missing from the temple. This brings us to an important point.

In the Sarvamangala Temple in Bardhaman, West Bengal, there is an idol of Ma Sarvamangala also made of black granite, just like the Yoginis of Hirapur. With this idol is a crystal sphere, kept in a small container. According to the temple priest, the king of Odisha once gifted this idol and the crystal sphere to the King of Bardhaman.

As I mentioned earlier, when the 64 Yogini temple was rediscovered in 1352, it was found to be filled with crystal spheres. The idol of Bardhaman’s Sarvamangala, made of the same black granite as the Yoginis of Hirapur, and the presence of the crystal orb, lead to one logical conclusion:

Through some unknown event, the missing Yogini idol from the Hirapur temple—Ma Sarvamangala—somehow found her way to Bardhaman, West Bengal.

The priests of the Bardhaman temple believe that the crystal sphere represents the navel of the goddess.

In ancient times, Hindus—and later, Buddhists—used crystals or rock crystal (sphatik) for receiving and transmitting messages. It was based on this very principle that the crystal radio set was later developed. Scientists have discovered that radio waves travel through space from various sources. But who is sending these messages?

The upper portion of the 64 Yogini temple is entirely open. According to the temple priest, all the energy within the temple descends from above. Why were there so many crystal spheres in this temple, which is designed in the shape of a Shiva Linga? It is believed that these crystals were used to receive some form of energy.

It is known that electromagnetic waves form around a Shiva Linga, and since this temple itself is shaped like a Linga and houses three Bhairavas at the center, it is regarded as a sacred site for Tantra, Mantra, and Yantra practices.

So could it be that this entire site functions as a device for receiving energy?

Even today, after sunset, unknown presences are said to descend here—which is why no one stays in the temple after dark. This implies that the temple remains energetically active to this day.

To truly uncover the mysteries of this temple, a joint effort between physicists and archaeologists is essential. Just as we need physics to understand the mysteries of the atom, the same is required to decode the secrets of this ancient site.

The moment I entered this temple complex, I felt a strange sensation — as if I had stepped into a powerful energy field. As a writer and researcher, I returned home carrying this invaluable experience with me.

References:

Sixty-Four Yoginis: Cult, Icon and Goddesses – Anamika Roy

Yogini Cult and Temples: A Tantric Tradition – Vidya Dehejia

The Chausathi Yoginis of Hirapur – Adyasha Das.

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Debasree Chakraborti is a renowned novel writer of Bengali language. Based in Kolkata, West Bengal, India, she has done Master’s in Modern History from the Kolkata University, and authored some thirty books, mostly the novels, with historical perspective and themes. Her novel is ‘Maharaja Dahir’ that covers the history of Sindh from 662, the year of first attack on Sindh by the Arab armies till date, was published last year and translated by Nasir Aijaz into Sindhi language.

Read: Kissa – A Short Horror Story

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We sing for peace, we sing for life, we sing for Gaza

Gaza 

In Al-Jundi Al-Majhool Square – once the bustling heart of Gaza City – music now floats among the tents. The square, transformed into a sprawling displacement camp, shelters hundreds of families driven from their homes by more than 19 months of war.

Among them is Ahmed Abu Amsha, a music teacher who has become something of a humanitarian troubadour.

Fleeting moments of joy

Living in a worn tent with his family, he refuses to let despair drown out hope. Instead, he teaches music to displaced children, helping them find moments of joy through rhythm and song.

Originally from Beit Hanoun, Abu Amsha is a guitar instructor and regional coordinator at the Edward Said National Conservatory of Music. Since the war began, his family has been displaced 12 times. Each time they fled, they took their instruments.

“They’re the only thing that keeps us hopeful,” he said, sitting beside bottles of water outside his tent, a guitar resting gently in his lap.

Daily horror

Daily life in the camp is a grind of hardship – narrow alleys, water queues, a constant struggle to survive. Yet within this bleakness, Abu Amsha has created something extraordinary: Gaza Bird Singing (GBS), a musical group made up of displaced children with budding talents.

The idea came during a period of displacement in Al-Mawasi, Khan Younis, where he began training children to sing and play. The group has since performed in various camps, their music echoing on social media and offering a rare glimpse of hope amid rubble.

Clinging to music

His son Moein, who plays the ney – an end-blown wind instrument similar to a flute – carries his instrument wherever they go. “We’ve been displaced more than 11 times, and I always carry my ney with me. It’s the only thing that helps me forget the sound of the bombing,” he said.

Finding a quiet space is hard, but they try to practice inside their tent, cocooned from chaos.

For Yara, a young violinist learning under Abu Amsha’s guidance, each new displacement deepens her anxiety. “But whenever I’m scared, I play. Music makes me feel safe,” she said.

Under the tarpaulin roofs of the camp, children gather to play, plucking strings, blowing wind instruments, tapping rhythms into existence – trying to transcend the horrific soundtrack of war.

Sacred space

In a place stripped of necessities, the sound of music feels both surreal and sacred.

Yet Abu Amsha remains steadfast in his mission. “We sing for peace, we sing for life, we sing for Gaza,” he says softly, as the melody of the oud rises behind him – a fragile beauty in a scene shattered by war.

Read: WPM Announces Global Action for Palestine

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Courtesy: UN News

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• Karachi’s Tamil Hindus preserve South Indian traditions through vibrant festivals.
• Younger generations lose Tamil language but maintain cultural roots.
• Tight-knit 100-family community blends Indian heritage with Pakistani identity.

Shumaila Khan

Tucked away behind Karachi’s Jinnah Postgraduate Medical Center, far from the city’s typical hustle, lies Madrasi Para — a small, vibrant neighborhood where the soul of South India quietly thrives.

Narrow alleyways, the aroma of spicy South Indian dishes, temple bells ringing softly in the distance, and women in brightly colored saris create a scene that feels worlds apart — yet it’s right here in Pakistan.

This is home to Karachi’s Tamil Hindu community, comprising around 100 families. Their story dates back to the early 20th century when families from Madras (now Chennai) migrated here during British colonial rule, drawn to the then-developing port city of Karachi. A second wave arrived shortly after the Partition of 1947, seeking better economic opportunities and a chance to build a future in a newly formed Pakistan.

Today, many of them reside in Madrasi Para, with smaller groups settled in Korangi and Drigh Road.

Faith on foot: Panguni Uthiram in Karachi

Recently, the community marked Panguni Uthiram, a Tamil festival that commemorates the divine wedding of Lord Murugan, a deity deeply revered in South Indian Hindu traditions. For one day, Madrasi Para bursts into color and celebration — a contrast to the quiet, working-class life it usually knows.

Women dressed in traditional orange and red saris, faces glowing with tilaks and sindoor, sat on verandas while the younger girls decorated their foreheads. Men and boys wore white veshtis (similar to lungis), their shirts neatly pressed for the occasion. From house to house, the community exchanged greetings, blessings, and plates of prasad.

“This day reminds us where we come from,” said Parameshwari, seated outside her home. “Lord Murugan is central to our culture — all of our language, devotion, and identity come from him.”

For many, Panguni Uthiram is also a deeply spiritual moment. “We give up meat and eggs for a whole month. There are rules we follow strictly,” said Anuratri, a young woman from the community. “It’s about discipline and devotion.”

A journey of devotion

The most striking aspect of the festival is the procession — barefoot, under the scorching Karachi sun. Men carry kaavadi (decorated ceremonial arches), symbolic wooden frames decorated with peacock feathers and flowers, as they walk from the Mariamman Temple in Madrasi Para to the Hanuman Temple, around four kilometers away. Women walk alongside, singing devotional hymns, while children run ahead, offering water or helping carry the offerings.

At the Hanuman Temple, a sacred and intense ritual takes place — Alagu, where vows are fulfilled by piercing the skin with fine needles or small spears. The ritual is led by Maharaj Kari Das, one of the last Tamil elders in Pakistan fluent in the language and trained in traditional scripture. To outsiders, it may look painful, but to devotees, it is a powerful expression of spiritual commitment.

Once the rituals conclude, the devotees return to the Mariamman Temple, where food is served — not on plates, but banana leaves. But before anyone eats, the food is first offered to the gods. Only then do those observing fasts break them.

Language, memory, and belonging

Built in 1964, the Mariamman Temple is more than a place of worship. It’s a cultural nucleus, a space where hymns are still sung in Tamil, where elders recite verses from memory, and where the younger generation — many of whom cannot speak the language fluently — witness what remains of their ancestral identity.

“Most of us don’t know Tamil anymore,” said Kasturi, a teenager. “We understand when the elders speak, but we can’t speak it ourselves.” Ironically, it is often Tamil women married into the community from India who bring the language back into households, sharing songs, stories, and rituals that keep the roots alive.

Elder Narayan Swami, now in his 50s, spoke just a few words in Tamil — one of the handful of lines he still remembers:

“I am Tamil. I am the son of Veera Swami. I live here. This place is like our village.”

A minority within a minority

According to the digital census conducted in 2023, the Hindu population in Pakistan stands at approximately 3.8 million, most of whom live in Sindh. But Tamil Hindus — with roots in South India, distinct from the dominant Gujarati or Sindhi Hindu groups — form a tiny sub-minority within this larger minority.

Their community is close-knit. In Madrasi Para, people leave their doors unlocked. Children play in the lanes, elders sit under the shade of neem trees, and life moves at a pace much slower than the rest of Karachi. Yet, when there’s a crisis or a celebration, the entire neighborhood comes together — cooking, cleaning, praying, or simply offering company.

“We may be South Indian by blood,” said Narayan Swami, “but we are very much Pakistani in spirit. Our children go to school here, we work here, we live together, and when anything happens — we’re all there for each other.”

Cultural resilience in modern Pakistan

In a time when globalization often flattens local identities and languages, Karachi’s Tamil Hindus are an example of cultural endurance. Though their numbers are small and their visibility even smaller, they’ve managed to keep centuries-old rituals alive — in temples, kitchens, and hearts.

This story isn’t just about a festival. It’s about what it means to belong — to hold onto one’s past while navigating the present. In a metropolis known for its chaos and complexity, Madrasi Para stands out for its quiet strength, resilience, and an enduring connection to heritage.

In the grand mosaic that is Pakistan, this community may be a tiny tile — but it adds richness, color, and history to the whole.

Read: Why Indian Sindhis hold Karachi especially dear?

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Courtesy: Nukta (Posted on April 19, 2025) (Republished with consent of the writer)

All photos by the author  

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With its crab-like appearance and six reinforced wheels, the Khekhro was engineered to conquer the unforgiving terrain, gliding over dunes and navigating terrain where modern vehicles often falter.

By Ali Nawaz Rahimoo

In the vast, arid expanse of the Thar Desert, where the scorching sun blazes relentlessly and the winds sculpt endless dunes, life is a relentless battle against nature’s harshest elements. Covering over 22,000 square kilometers in southeastern Pakistan’s Sindh province, the Thar Desert is one of the world’s most challenging environments—an inhospitable landscape characterized by minimal rainfall, extreme temperatures, and rugged terrain. Yet, amid these adversities, the resilient spirit of its people shines brightest, symbolized by their unique vehicles—the Khekhro.

Originally military surplus trucks used by the U.S. Army during World War II, the GMC 6×6 trucks found a new purpose in Thar’s sandy wilderness. After Pakistan’s independence, border forces auctioned off these tough vehicles, which local mechanics and entrepreneurs quickly adapted to meet the needs of the desert communities. The people adapted and repurposed these trucks for civilian transport. These were men of the community, local transporters themselves, who recognized that the trucks had capabilities far beyond hauling ammunition or transporting soldiers. Men like Rano Registani and Photo Jogee recognized their potential to become more than military gear—they became lifelines for transportation and survival. The Khekhras have extended body frames to accommodate dozens of passengers and livestock, reinforced suspensions and wider tires for sand dune navigation and added wooden or metal roofing, side panels, and even music systems playing Thari folk tunes.

It is said that between 1965 and 1971, during heightened border tensions and the Indo-Pak wars, several GMC 6×6 military trucks were retired and auctioned off by Pakistani border forces.

With its crab-like appearance and six reinforced wheels, the Khekhro was engineered to conquer the unforgiving terrain, gliding over dunes and navigating terrain where modern vehicles often falter. Capable of carrying dozens of passengers and several tons of goods and livestock, the Khekhro embodies the spirit of resilience, freedom, and adaptability that defines the Thari people. Its extended body, reinforced suspension, and durable tires make it a true workhorse, bridging the vast distances between remote villages and vital markets.

Today, despite introduction of air-conditioned passenger coaches, plying between Thar Desert’s cities and Karachi and Hyderabad cities, the iconic Khekhro continues to play a vital role in the socio-economic fabric of the desert. Innovative local mechanics are transforming these vehicles into hybrid rural buses, adding seats, windows, and suspension systems for safer, more comfortable journeys. Despite rapid infrastructure development and improved roads, the Khekhro remains a powerful cultural symbol—standing tall as a legacy of survival, ingenuity, and community strength.

More than just a mode of transport, the Khekhro is a testament to human resilience against the relentless desert environment. It represents the enduring spirit of the Thari people—adapting, evolving, and thriving in one of the most inhospitable regions on earth. Truly, the Khekhro is the undisputed “King of the Desert,” ruling the sands with its unyielding strength and cultural significance.

The Khekhro, the modified vehicle can drive in areas without paved roads or regular bus services. This makes it especially useful for people who live in rural areas, where public transportation is limited. If there is a natural disaster, the Khekhro can be used to help people who have been affected. In Umarkot, many Khekhros are being converted into rural buses, marking a new chapter in Thar’s transport evolution. With increased road connectivity and a growing demand for safer, more comfortable travel, local mechanics and transporters are retrofitting the rugged Khekhros adding seating rows, windows, covers, and even installing modest suspension systems to ease the bumpy ride.

These conversions are driven by both necessity and innovation. While the Khekhro’s original design was ideal for unpaved dunes, newly built roads under development programs have made wheel-based bus formats more viable. The result: hybrid desert buses that blend the durability of the Khekhro with the structure of conventional passenger vehicles.

Still, the Khekhro retains its soul loud folk songs, a tight-knit driver crew, and a deep connection with desert communities. As Umarkot and surrounding areas continue to develop, the reborn Khekhro-buses are keeping the cultural legacy alive while meeting the demands of the present. From a symbol of survival to a sign of progress, the “king of the desert” isn’t fading away, it’s evolving.

(AI-augmented article)

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Ali Nawaz Rahimoo is a freelance writer based in Umarkot, Sindh

Read: Life of the Jogi Community

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Eurasia Today Feature

Central Asia is finding itself at the center of a global geopolitical fracture. On one side is China’s growing influence through large-scale economic expansion and its Belt and Road Initiative. On the other are the strategic interests of Russia and the United States, viewed differently by regional elites. Some seek balance, others look for salvation, and a few aim for independence, according to a feature by Eurasiatoday.ru.

What lies ahead for Kazakhstan and its neighbors in the coming years?

Can they maintain sovereignty, or are they destined to become the battleground of a renewed great-power rivalry?

These questions were tackled in a new episode of Oshakbaev LIVE, a Kazakhstani talk show hosted by Rakhim Oshakbaev. Guest speaker Maxim Shevchenko—a Russian journalist, politician, publicist, and leader of the Freedom and Justice Party—unpacked the deeper motivations of global players, discussed why the West is losing its cultural identity, the role of the Vatican in geopolitics, and how spiritual and cultural meanings are increasingly used as tools in global power plays.

This conversation is more than political analysis—it’s a reflection on an era in which Central Asia is no longer peripheral, but once again becoming a global axis.

“Central Asia today isn’t just a crossroads of interests. It’s a geopolitical chessboard where powers place their bets—but history makes the moves,” said Shevchenko.

Who Holds the Cards?

Central Asia, once the stage of the Great Geographic Discoveries, has now become a theater of rivalry among modern empires—China, Russia, and the United States.

Moscow maintains its foothold through military and cultural ties. Beijing builds influence through loans, infrastructure, and electricity. Washington takes a subtler route: NGOs, academic programs, elite engagement, and soft power.

“Central Asia is not an object but a potential subject of history,” Shevchenko argues. “But to become a subject, it must step out of the shadow of foreign ambitions.”

China: Silk, Not Tanks

China has approached the region not with weapons but with infrastructure—building roads, railways, and investing in energy and digital networks. The Belt and Road Initiative has already redrawn the map of Central Asia.

“China isn’t invading—it’s weaving itself into the economic fabric. This isn’t expansion, it’s dependency by design,” Shevchenko said.

According to ADB and UNESCAP, Chinese investment in the region has already exceeded $60 billion. But what is the cost? Kazakhstani analyst Rakhim Oshakbaev explains:

“It’s convenient—but not sovereign. We are trading growth for dependence.”

Russia: Memory or Strategy?

Russia still sees the region as part of its sphere of influence. Military bases, the CSTO, the Eurasian Economic Union, migration flows, and language policy are all tools of continued control. However, younger generations are increasingly detached from any Soviet nostalgia.

“Russia is trying to hold the region not with a vision of the future, but with memories of the past. It’s a strategy of retention, not development,” says Shevchenko.

At the same time, Russia remains the region’s largest trading partner and top labor market, with over 4 million Central Asian migrant workers residing in the country.

The United States: Unseen but Persistent

The U.S. strategy is a long-term “shadow game”: investing in education, civil society, media support, democracy, and human rights. But it’s also expanding in security—joint military exercises, border control projects, intelligence, and cybersecurity initiatives.

“The U.S. isn’t colonizing—it’s rewriting. Its bets are on the elites and cultural transformation,” one commentator noted.

During a 2023 visit that sparked mixed reactions, U.S. Secretary of State Antony Blinken stated:

“Central Asia deserves sovereignty without fear, and development without dependency.”

Who Has the Winning Hand?

Central Asian countries now maneuver between three centers of power. Kazakhstan pursues a multi-vector foreign policy. Uzbekistan focuses on internal modernization. Kyrgyzstan and Tajikistan grapple with instability, while Turkmenistan maintains strict isolation.

But regardless of the regional mosaic, the geopolitical reality is clear: the region teeters on the fault line between empires and must chart its own path to survival.

Breaking the Trap

“If Central Asia doesn’t become a source of its own identity and strategic vision, it will forever remain a buffer zone for other interests,” Shevchenko warns.

His proposal: to create a regional philosophy of integration—one that doesn’t pit identities against each other, but synthesizes Turkic, Persian, Soviet, Islamic, and modern digital elements.

Conclusion: Who Wins in This Triangle?

Sustainable development in Central Asia is possible only if the region stops being a playing field and becomes a player. This requires institutions, a sovereign strategy, and an intellectual elite capable of thinking beyond the clichés of geopolitical dependency.

Read: West keenly interested in Central Asia’s rare earth reserves to combat China

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Courtesy: Central Asian Light (Posted on May 12, 2025)

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• Citizens say essential goods are still expensive despite Pakistan’s annual inflation falling to 1.5%, the lowest in nearly a decade
• ‘Prices of almost all commodities are even higher than they were last Ramadan,’ says Karachi resident Iqbal Hussain
• ‘Things may be tough, but the generosity of Pakistanis … helps mitigate the impact of inflation, at least during Ramadan,’ says charity worker Syed Waqas Anjum Jafri

Aamir Latif Arain 

KARACHI, Sindh, Pakistan

Iqbal Hussain was among many Pakistanis hoping for significant relief in commodity prices this Ramadan, especially after a sharp decline in the country’s inflation rate.

Pakistan’s annual inflation, which soared to a record high of 38% in May 2023, dropped to a near-decade low of 1.5% this February, according to official data released this week.

However, despite the dramatic decline, the prices of essential goods remain stubbornly high, dampening the festive spirit of Ramadan.

“Prices of almost all commodities are even higher than they were last Ramadan,” Hussain, an accountant at a private firm in Karachi, Pakistan’s commercial capital, told Anadolu.

“Ramadan used to be a time of joy and celebration, even for people in lower-income brackets, but that’s no longer the case.”

Hussain, who supports a family of six, had expected the prices of staple foods such as milk, meat, and fruit to drop in line with the government’s claims of economic improvement. Instead, he found that the cost of daily essentials had either remained the same or increased.

Across Pakistan, consumers are frustrated that instead of seeing lower prices, the cost of goods tends to spike during Ramadan, while retailers blame the “demand and supply” mechanism for the surge.

“There has been no increase in salaries for years, yet prices have multiplied several times over. In these conditions, how can an ordinary citizen celebrate Ramadan as they used to?” Hussain questioned.

The sentiment was echoed by Mohammad Usman, a daily-wage worker at a small construction company, who lamented that soaring prices have already made it difficult to survive, let alone plan for anything extra during Ramadan.

“I am just sticking to the basics and buying only immediate necessities,” Usman, who earns 1,500 Pakistani rupees ($5) per day, told Anadolu.

‘Falling inflation does not mean prices are going down’

The government of Prime Minister Shehbaz Sharif has led a considerable economic improvement over the past year, including the stabilization of the rupee, a resurgent stock market, declining inflation, and rising foreign remittances.

On the question of falling inflation and rising prices, Karachi-based economist Shahid Hasan Siddiqui explains that people often misunderstand the relationship between the two.

“Falling inflation does not mean prices are going down; it simply means that prices are increasing at a slower rate,” Siddiqui told Anadolu.

“If inflation rises, it means prices are going up rapidly. When inflation slows, it means prices are still rising but at a slower pace,” he elaborated.

To see a reduction in prices, he said, inflation would have to turn negative, something that rarely happens outside of economic recessions, such as during the COVID-19 pandemic.

In an attempt to ease financial burdens during the holy month, Sharif has announced a Ramadan relief initiative of 20 billion Pakistani rupees (over $71 million) that aims to assist 4 million households across the country.

Pakistan’s strong philanthropic culture

As the sun sets, motorists in Karachi pull over hurriedly, joining crowds gathered around makeshift tables and plastic mats spread along the city’s University Road. When the call for prayer echoes from a nearby mosque, they break their fast with dates and water.

These roadside iftar meals, hosted by local charities and philanthropists, have become a lifeline for thousands across Karachi.

Homeless individuals, daily-wage laborers, rickshaw and taxi drivers, street vendors, and even those unable to afford a decent meal find solace in these mass iftar gatherings. At several locations, dinner is also provided after iftar.

What started as a small initiative by a few individuals in Karachi two decades ago has now turned into a widespread tradition adopted in major cities like Islamabad, Lahore, Peshawar, and Quetta.

Even Pakistan’s small Sikh community has embraced the spirit of Ramadan, hosting free iftar meals for fasting Muslims in historic areas like Peshawar’s Qissa Khawani Bazaar.

Al-Khidmat Foundation, one of Pakistan’s largest charitable organizations, has been providing food rations to tens of thousands of families during Ramadan. Additionally, the organization has set up “discount bazaars,” allowing people to purchase groceries at subsidized rates.

“The number of people seeking help this year is noticeably higher due to the rising cost of living,” Syed Waqas Anjum Jafri, the group’s secretary general, told Anadolu.

“Things may be tough, but the generosity of Pakistanis, including the middle class and the wealthy, helps mitigate the impact of inflation, at least during Ramadan.”

Pakistan consistently ranks among the most charitable nations in the world. In addition to voluntary donations, the country is one of the few Muslim-majority nations where the government mandates the collection of “zakat” – an obligatory alms-giving system requiring Muslims to donate 2.5% of their annual excess wealth to those in need.

Another major charitable organization, Saylani Welfare Trust, has taken extensive measures to assist struggling families during Ramadan.

“This year, we have arranged suhur (pre-dawn meal) and iftar at 600 locations across Pakistan, with over 100 sites in Karachi alone,” said Mohammad Gazzal, the organization’s chief operating officer.

“We are feeding 150,000 people daily across Pakistan this Ramadan,” he continued, adding that the group also plans to distribute food rations to 100,000 families by the end of the Muslim holy month.

Read: The Figment of Imagination, Holy month in the land of Pure

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Aamir Latif is a Karachi-based senior journalist. He represents Anadolu, a Turkish news agency.

Courtesy: Anadolu Agency (Posted on 06.03.2025) 

The post Ramadan in Pakistan: Relief eludes consumers despite inflation dip first appeared on Sindh Courier.

• ‘Keeping a camel is no small task. With the rising cost of fodder and the takeover of transportation by trucks and trailers, it’s getting harder to sustain this business,’ says camel cart owner Ghulam Hussain
• ‘I honestly don’t know how much longer I can continue this. Maybe another year, maybe less, but it’s only a matter of time before we’re completely gone,’ says camel cart operator Mir Mohammad

Aamir Latif 

Karachi, Sindh, Pakistan

In the midst of Karachi’s towering skyscrapers, bustling shopping centers, and roads dominated by cars and trucks, a relic of the past continues to navigate the city’s streets – a centuries-old mode of transportation that is rapidly fading from sight.

Camel carts, once a common sight in the downtown areas of Pakistan’s economic hub, have now been confined to only a few commercial streets in the city’s southern district, commonly referred to as “Old Karachi.”

While modernity has taken over much of the metropolis, these carts can still be spotted in pockets of the city, primarily used for loading and unloading wood and other materials at Karachi’s timber and scrap markets.

“This way of transportation is almost gone from Karachi. You’ll only find a few of us left,” said Ghulam Hussain, a camel cart owner, as he unloaded steel bars at a store in Lyari, one of the city’s oldest neighborhoods along the edge of the Arabian Sea.

“Keeping a camel is no small task. With the rising cost of fodder and the takeover of transportation by trucks and trailers, it’s getting harder to sustain this business,” said Hussain, who has been operating camel carts for over two decades.

The 55-year-old father of four earns between 5,000 to 6,000 Pakistani rupees ($18 to $22) daily, but a significant portion – 1,000 to 1,500 Pakistani rupees ($3.60 to $5.40) – goes toward feeding his camel.

Additionally, he pays another 1,000 Pakistani rupees ($3.60) to his helper, who assists him in loading and unloading goods.

According to Hussain, only 15 to 20 camel carts now operate in Karachi’s southern district, with the total number in the entire city not exceeding 150.

Patting his camel before fixing a saddle and attaching it to the cart, Mir Mohammad prepared for another day of work outside a factory in Shershah Colony, where camel carts still gather before setting out.

“My business is shrinking with every passing day. It’s obvious that people prefer trucks and vans because they’re faster and more efficient,” he said.

Pointing toward a truck driver sitting nearby, he chuckled and added, “He’s the reason my work is fading away … I honestly don’t know how much longer I can continue this. Maybe another year, maybe less, but it’s only a matter of time before we’re completely gone.”

Camel population: Mixed pattern of growth and decrease

While Karachi’s camel carts are dwindling, Pakistan remains one of the top countries globally in terms of camel population – 10th worldwide and second in Asia, after Saudi Arabia, according to World Population Review.

The UN’s Food and Agriculture Organization (FAO) estimates that the global camel population has increased from nearly 13 million in the 1960s to over 35 million today.

However, Pakistan’s camel population has followed a different trajectory.

According to the Economic Survey of Pakistan, the country’s camel population currently stands at around 1.1 million, showing little to no increase over the past few decades.

The distribution of camels is concentrated in the southwestern province of Balochistan, which accounts for 40% of the total population, followed by Sindh (29%), Punjab (25%), and Khyber Pakhtunkhwa (7%).

Between 1994 and 2004, Pakistan saw a sharp decline of 29% in its camel population, mainly due to severe droughts. The number dropped from 1.1 million in the early 1990s to just 800,000 by 2002. However, from 2007 onward, the population rebounded, reaching 1.1 million by 2019, where it has since stabilized.

Dr. Mohammad Shahid Nabeel, an official with Punjab’s Livestock Department, attributed this stagnation to various biological and economic factors.

“One-humped camels, which make up 95% of Pakistan’s camel population, take longer to reach reproductive maturity. They only breed in winter, reach puberty at four to five years, and have a gestation period of 13 months. This naturally limits their population growth,” he explained.

Additionally, the demand for camel meat, especially during the Muslim festival of Eid-ul-Adha, when thousands of camels are sacrificed, plays a role in keeping their numbers in check.

Hussain, the camel cart owner, follows this cycle himself. He plans to sell his camel during the upcoming Eid-ul-Adha and purchase a younger one to continue his trade.

“I do this every four or five years. It helps me afford a younger, stronger camel,” he said.

Decline of camels in agriculture and transport

Camels have long played a vital role in Pakistan’s rural economy, particularly in desert and mountainous regions where they are used for drawing water, plowing fields, and transporting goods.

A well-fed camel can produce 10-15 liters of milk daily, making it an essential resource for many farming communities.

However, modernization, increasing maintenance costs, and shrinking grazing lands have led many farmers and transporters to abandon camel rearing.

“Those who breed camels on a large scale for commercial purposes still make a profit, especially during Eid-ul-Adha, but for farmers and laborers who use camels for agriculture and transportation, the costs have become unsustainable,” said Mohammad Safdar, a camel breeder from the Thal Desert in Punjab.

Speaking to Anadolu, Safdar explained that while some farmers continue to keep camels due to cultural and heritage reasons, their practical use has diminished.

“Feeding and taking care of a camel is expensive. With grazing lands disappearing and fodder prices rising, most farmers simply can’t afford to keep them anymore,” he said.

Additionally, he noted, tractors and trucks have replaced camels in farming and transport operations.

Nabeel partially agreed but stressed that camels remain indispensable in certain parts of Pakistan.

“In the vast deserts of Punjab and Sindh and the rugged mountains of Balochistan, camels are still essential. No other animal can survive in such extreme conditions,” he said.

“These areas lack sufficient crops and water, so camels remain the best option for milk, meat, and agriculture,” he said.

Back in Karachi, the few remaining camel carts continue their slow, rhythmic journeys through the city’s old quarters, a living testament to the past in an ever-modernizing metropolis – but for how much longer, no one can say.

Read: Pakistan’s vanishing wolves spark urgent calls for conservation

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Aamir Latif is a Karachi-based senior journalist. He represents Anadolu, a Turkish news agency.

Courtesy: Anadolu Agency (Posted on 04.03.2025)   

The post Pakistan’s vanishing Camel Carts first appeared on Sindh Courier.

• As part of the East-West international transport corridor, the railway is a vital artery for trade and passengers between Asia and Europe, researcher Vladimir Prozorov tells Anadolu
• ‘Whether for trade, travel, or historical significance, the Trans-Siberian Railway remains one of the world’s most iconic transportation marvels,’ says Prozorov

Elena Teslova 

MOSCOW

The Trans-Siberian Railway, historically known as the Great Siberian Route and often shortened to Transsib, is the world’s longest railway line, stretching across the vast expanse of Russia.

Spanning 9,289 kilometers (5,772 miles) from Moscow in the west to Vladivostok in the east, the railway serves as a vital artery for trade, travel, and economic integration between Europe and Asia.

The railway has played a crucial role in Russia’s development, facilitating military movements, trade, and settlement expansion. From its inception in the late 19th century to its modern-day advancements, the Trans-Siberian Railway remains an essential element of Russia’s infrastructure, bridging cultures and economies across the continent.

The idea of a railway connecting the vast Russian Empire took shape in the late 19th century, driven by the need to unify the country, facilitate economic growth, and improve military logistics. Construction began in 1891 under Emperor Alexander III, with his son, the future Nicholas II, ceremonially laying the first stone.

The motivations behind this grand project were clear. The railway would strengthen administrative control over the distant regions of Siberia and the Russian Far East. It aimed to facilitate trade by connecting industrial hubs with raw material sources and international markets.

Militarily, the railway enhanced troop mobility, ensuring a swift response to potential threats. Additionally, it encouraged population movement eastward to make use of the region’s untapped resources.

However, building the Trans-Siberian Railway was no easy feat. Engineers had to overcome extreme climates, treacherous terrains, and supply shortages. Thousands of laborers — including peasants, prisoners, and foreign workers — worked under harsh conditions to lay the tracks. Despite these challenges, the railway was officially completed in 1916, marking a significant milestone in Russia’s modernization efforts.

Throughout history, the Trans-Siberian Railway has served as more than just a transportation route; it has been a strategic asset. During World War I, the railway was used to transport troops and supplies across the empire. In the Soviet era, it played a crucial role in industrialization and the movement of resources.

World War II further emphasized its importance, as it enabled the movement of weapons and troops to the Eastern Front. The Cold War saw the railway become a key component of Soviet logistics and defense strategy.

Electrification efforts began in the 1930s and continued well into the late 20th century, increasing efficiency and speed. Today, modernization efforts continue to transform the railway into a high-speed, technologically advanced transportation network.

The modern Transsib

In an interview with Anadolu, Vladimir Prozorov, a researcher at the Russian University of Transport, highlighted the railway’s ongoing significance in global trade and economic cooperation.

Prozorov explained that the Trans-Siberian Railway remains Russia’s most crucial transport artery, connecting over 20 of its regions with one another and with foreign nations. Today, it is a technically advanced railway, where many innovative transportation management and infrastructure maintenance technologies are being tested and introduced.

The railway serves as a vital link for economic exchange between Europe and Asia, facilitating the transportation of goods. Notably, China has leveraged the route for freight shipments, making it a key component of the Belt and Road Initiative.

As part of the East-West international transport corridor, the Trans-Siberian works alongside other major railway routes, including the Baikal-Amur Mainline and the South Siberian Railway. These connections ensure the efficient distribution of cargo between Western Siberia’s resource-rich deposits, Pacific ports, and border crossings with Mongolia, China, and North Korea.

Prozorov also pointed out ongoing infrastructure projects aimed at improving railway efficiency, including upgrading sections and stations to eliminate “bottlenecks” and improve traffic flow. “For example, the bridge crossing the Amur River, completed in 2022, now connects the Russian Mikhailo-Semenovskaya station with the Chinese Tongjiang. Another notable project is the new Kerak tunnel in the Amur region, which was built through challenging geological conditions,” he said.

The Trans-Siberian Railway is more than just a commercial route — it is the backbone of countless cities and settlements that have developed along its tracks.

Beyond freight and passenger travel, it is also a crucial channel for communication. Mail wagons are included in passenger trains, and several separate trips to carry mail and baggage also travel the route. In recent years, collaboration between railway workers and the Russian Post has strengthened, particularly in organizing postal services container between the Moscow region and the Primorye, also known as Primorsky Krai, on the Pacific coast.

Traveling the Trans-Siberian

For travelers, the Trans-Siberian Railway offers an unparalleled experience — a journey across seven time zones through breathtaking landscapes.

Prozorov described the allure of the route, noting that from the bustling streets of Moscow to the Pacific shores of Vladivostok, passengers witness the Ural Mountains and “vast Siberian taiga and Lake Baikal, the world’s deepest freshwater lake.”

“Passengers can choose from luxurious cabins to budget-friendly third-class accommodations, each offering a unique window into Russian life and culture,” he added.

As global trade evolves and transportation technology advances, the Trans-Siberian Railway remains a cornerstone of Eurasian infrastructure — bridging distances, fostering development, and upholding its legacy as one of the world’s greatest engineering feats. Whether for trade, travel, or historical significance, Prozorov concluded, the Trans-Siberian Railway remains one of the world’s most iconic transportation marvels.

He described the Trans-Siberian Railway as a testament to human ingenuity and endurance, connecting people, cultures, and economies.

“Whether for trade, travel, or historical significance, the Trans-Siberian Railway remains one of the world’s most iconic transportation marvels.”

Read: Russian Kremlins: Guardians of heritage and architectural marvels

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Courtesy: Anadolu Agency (Posted on 18.02.2025)  

The post Empire to modernity: Trans-Siberian Railway’s legacy and future first appeared on Sindh Courier.

• Humanitarian leaders warn of ‘a highly negative impact’ in Pakistan as suspension of US-funded programs threatens some 1.7 million people, including 1.2 million Afghan refugees
• Some analysts argue USAID cut could force developing nations like Pakistan to rethink their dependence on foreign assistance

Aamir Latif 

KARACHI, Sindh, Pakistan

On a cold morning in late January, Moosa Tunio was immersed in his routine work at his office in Pakistan’s southern Shikarpur district when a sudden notification flashed across his computer screen.

It was not an office memo or a routine email but a suspension letter – an abrupt halt to his employment with an organization that had been implementing a US-funded tuberculosis control program in Sindh, Pakistan’s southern province.

Tunio, who served as a district coordination officer, is among more than 100 employees suspended “until further notice” following US President Donald Trump’s unexpected decision to pause all foreign aid and gut organizations such as the United States Agency for International Development (USAID).

Launched in November 2023, the tuberculosis control program aimed to support Pakistan’s efforts to combat the disease in 15 underdeveloped districts of Sindh by 2029.

Tuberculosis remains a significant public health challenge in Pakistan, which ranks sixth among countries with the highest burden. According to the country’s Health Ministry, more than 600,000 people contract tuberculosis annually.

“The suspension of the program has put thousands of poor patients at risk, while also leaving hundreds of employees jobless,” Tunio lamented.

Speaking to Anadolu, he emphasized that the program had been benefiting around 1,500 families every month, directly or indirectly affected by the disease.

“Under this initiative, tuberculosis patients from remote areas were brought to city hospitals for checkups, lab tests, and screenings,” he explained. “Not just the patients, but their family members and close contacts were also tested to prevent the disease from spreading.”

For Tunio, the issue transcends mere employment concerns. “It’s not just about my job; it’s about thousands of patients who will suffer due to this project’s suspension. It must be restored immediately,” he said.

Widespread impact on health care

The American aid freeze has also halted a US-funded HIV/AIDS control program in Sindh, leaving health authorities scrambling for alternatives, according to Sindh Health Minister Dr. Azra Afzal Pechuhu.

Thousands of patients across the province were receiving life-saving medications through the now-stalled program.

Pakistan, a South Asian nation of over 240 million people, has more than 210,000 individuals living with HIV, according to the HIV/AIDS Data Hub for Asia Pacific.

Mohammad Dittal Kalhoro, head of the Sindh Rural Support Organization, one of the US-funded program’s implementation partners, warned of the broader implications.

“Suspension of such crucial programs puts the lives of millions at risk,” he told Anadolu.

His organization was forced to shut down all three of its US-sponsored health initiatives in Sindh – two of which were in full swing, while the third had barely begun.

“This decision will undoubtedly have a highly negative impact, particularly in a country like Pakistan, where numerous programs across various sectors relied on USAID funding,” Kalhoro said.

The suspension, he added, affects not only healthcare but also humanitarian assistance, refugee support, nutrition, education, energy, trade, economic growth, infrastructure, and climate change efforts.

“We are just one of dozens of organizations that have already started firing or suspending employees since end-January,” he said.

1.7 million Pushed further into crisis

According to the UN, around 1.7 million people in Pakistan, including 1.2 million Afghan refugees, will be directly affected by Trump’s decision and the consequent closure of over 60 US-funded health facilities.

In neighboring Afghanistan, the situation is even more alarming, as some 9 million people are expected to lose access to health and protection services due to the US funding crisis, Pio Smith, regional director for Asia and the Pacific at the UN Population Fund (UNFPA), warned in a statement.

The UNFPA has suspended services previously funded by US grants – services that provided a lifeline for women and girls in crisis-affected regions. According to Smith, the UNFPA requires over $308 million in 2025 to sustain essential programs in Afghanistan, Bangladesh, and Pakistan.

Mohammad Tahseen, executive director of South Asia Partnership Pakistan, a development organization with a focus on rights and justice, echoed concerns over the widespread disruption.

Several well-known organizations have already shut down operations due to the pause in US aid, leaving a significant number of people unemployed, he told Anadolu.

“This suspension has already created a crisis where millions of vulnerable people around the world are suffering. Urgently needed humanitarian relief is on hold, hospitals face supply shortages, schools are shutting down, and more communities are being deprived of resources,” he said.

The US Embassy in Islamabad, when contacted for comment, declined to respond.

“We have been directed to refer all media queries regarding the President’s Executive Orders and their implementation to the White House,” an embassy spokesperson told Anadolu via email.

Pakistan’s Foreign Ministry, on the other hand, has said that Islamabad hopes for a resumption of the assistance.

“Over the years, USAID has worked on a number of beneficial projects in Pakistan in the areas of energy, education, health and narcotics control. We hope that these programs will restart soon, and the two sides remain in contact on that,” ministry spokesperson Shafqat Ali Khan said at Jan. 30 press conference.

A shift in global aid dependence?

While the suspension of aid is devastating for humanitarian programs, some analysts argue it may force developing nations like Pakistan to rethink their dependence on foreign assistance.

According to Rashid Chaudhry, national coordinator at the Free and Fair Election Network (FAFEN), advocacy groups may not feel the impact as severely as health-focused NGOs.

“Advocacy groups like ours operate on a diverse funding model with limited expenses, so we won’t face the same hardships as those in health, education, development, women’s empowerment, and other sectors,” he told Anadolu.

However, Chaudhry warned that the primary victims would be the marginalized communities who rely heavily on US-backed programs.

“We may have to squeeze our operations, and of course, employees will be fired. But they have the skills that will ultimately land them jobs in some other sector. The real problem will be faced by the millions of marginalized people,” he went on to argue.

Veteran Pakistani economist Shahid Hasan Siddiqui believes the crisis could be an opportunity in disguise.

“I see this move as a blessing in disguise for developing nations like Pakistan,” Siddiqui told Anadolu.

“While it will cause immediate hardships, this crisis may incentivize us in many ways as well, mainly to discipline our economies, reshape priorities, and push the state to take back the responsibilities that have long been outsourced to NGOs and relief organizations.”

Siddiqui argued that US aid, though intended to support sustainable development goals, often functions as a political tool for Washington in the post-Cold War era.

“USAID does not, in fact, add to human resource investments in developing countries. Instead, many governments reduce their own spending or investment in human resources, particularly education, health, and human development,” he explained.

Siddiqui contended that aid money flowing into such countries ends up benefiting the rich and powerful elite who control the corridors of power.

Read: Over 120,000 Pakistanis are directly employed by U.S. Companies

He also argued that while Pakistan has received billions in US aid over the years, it has suffered far greater economic losses due to its involvement in the war on terror.

“Pakistan, which has been a partner in the so-called war against terrorism, has already suffered over $130 billion in economic losses … The aid and grants we receive from the US are only a fraction of that,” he noted.

To mitigate the impact of the aid suspension, Siddiqui recommended that Islamabad increase its GDP allocation for essential services, enhance tax collection without overburdening ordinary citizens, and invest more in health, education, and human development.

Read: Pakistani-Iranian top diplomats reject Trump’s Gaza plan

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Aamir Latif is a Karachi-based senior journalist. He represents Anadolu, a Turkish news agency.

Courtesy: Anadolu Agency (Posted on 11.02.2025)

The post ‘Millions at risk’ as Pakistan feels the pinch of USAID pause first appeared on Sindh Courier.

New York

Some 230 million girls in more than 90 countries – predominantly in Africa and Asia – have undergone female genital mutilation (FGM) and can suffer lifelong physical, emotional and psychological scars, an issue that the UN’s sexual and reproductive health agency has been tackling with the support of the international community including the United States.

Zeinaba Mahr Aouad, a 24-year-old woman from Djibouti, remembers the day when, as a ten-year-old, an unexpected visitor came to her house: “She had a syringe, a razor blade and bandages.”

The woman was there to carry out a brutal, unnecessary and – since 1995 in the Horn of Africa country – illegal operation known as female genital mutilation, which involves sewing up a girl’s vagina and cutting out her clitoris.

Even as Zeinaba’s traumatic experience has clouded her memories of that day, she still remembers the sensation of intense pain once the effects of the anesthetic had worn off.

Difficult to walk

“I had trouble walking and when I urinated, it burned,” she said.

Her mother told her it was nothing to worry about and spoke of the degrading procedure in terms of the importance of tradition.

Like many victims of FGM, Zeinaba came from a vulnerable and poor background, living in a single room with her mother and two sisters in a rundown neighborhood of Djibouti City.

“There was just a TV, suitcases where we stored our clothes and mattresses on which we slept,” she remembered.

Her mother sold flatbread to passersby, while Zeinaba played with a skipping rope with friends. “We also just played in the dirt.”

230 million mutilations

Some 230 million women and girls worldwide have undergone mutilations according to data released by the UN’s sexual and reproductive health agency, UNFPA, and it is on the increase as ever younger children, sometimes below five years old, go under the knife.

“A baby doesn’t talk,” explained Dr. Wisal Ahmed, an FGM specialist at UNFPA.

It’s often thought of as a one-time procedure, but in reality, it involves a lifetime of painful procedures that continue into adulthood.

“The woman is cut again to have sex, then sewn back together, then reopened for childbirth and closed again to narrow the orifice once more,” said Dr. Ahmed.

Tackling harmful traditions

UNFPA and its international partners have worked to put a definitive end to FGM and although these efforts have contributed to a steady decline in the rates at which the procedure is performed over the past 30 years, the global increase in population means the number of women affected is actually growing.

UNFPA continues to work with communities that still engage in the practice about the short and long-term effects.

The agency’s work has been supported across the world over a number of years by the US Government, which has recognized FGM as a human rights violation.

It is not a problem which affects just developing countries. According to US State Department figures, in the US itself, approximately 513,000 women and girls have undergone or are at risk of FGM.

Support from men

In Djibouti, in 2023, the US provided around $44 million in foreign assistance.

UNFPA confirmed that FGM programs supported by the United States have not yet been impacted by the current stop work orders, adding that “US support to UNFPA over the last four years resulted in an estimated 80,000 girls avoiding female genital mutilation.”

Local networks

Zeinaba Mahr Aouad now works as a volunteer for a local network launched by UNFPA in 2021, which numbers over 60 women and provides support to local women’s health and rights activists.

She also visits underprivileged areas of Djibouti to raise awareness among young people and future parents, both women and men, of the harmful effects of FGM.

“Because it’s not just the woman who participates in these practices: without the agreement of the man by her side, it couldn’t be done”, she said.

‘Step Up the Pace’ and end female genital mutilation, UN says

As the world marked the International Day of Zero Tolerance for Female Genital Mutilation on Thursday, the United Nations is warning that without urgent action, a staggering 27 million more girls could undergo the procedure by 2030.

Female Genital Mutilation (FGM) refers to all procedures involving the partial or total removal of female external genitalia or other injuries to female genital organs for non-medical reasons, according to the World Health Organization (WHO).

“More than 230 million girls and women alive today are survivors of this abhorrent practice,” said UN Secretary-General António Guterres in his message for the day, describing it as “one of the most brutal manifestations of gender inequality”.

The UN sexual and reproductive health agency (UNFPA), the UN Children’s Fund (UNICEF) and World Health Organization reaffirmed that FGM has no health benefits, with lifelong consequences including severe infections, complications in childbirth, chronic pain and psychological trauma.

“Eradicating this vicious human rights violation is urgent, and it is possible,” Mr. Guterres emphasized.

Progress and challenges

Since 2008, the UNFPA-UNICEF Joint Program on the Elimination of FGM, in collaboration with WHO, has provided prevention and protection services to nearly seven million girls and women.

The initiative has also mobilized 12,000 grassroots organizations and trained 112,000 community and frontline workers. Additionally, 48 million people have publicly declared their commitment to ending the practice.

Despite these efforts, the road to elimination remains steep. Only seven of the 31 countries with available data are on track to meet the Sustainable Development Goals (SDGs) target of ending genital mutilation by 2030.

Meanwhile, in The Gambia, attempts to repeal the ban on genital mutilation threaten to reverse years of progress, underscoring the fragility of existing gains.

‘Step Up the Pace’

This year’s theme, Step Up the Pace, serves as a call to accelerate global efforts to eliminate genital mutilation and dismantle the harmful gender and social norms that perpetuate it.

“We must strengthen global movements to break down harmful attitudes, beliefs and gender stereotypes,” said Mr. Guterres.

A key part of this effort is The Pact for the Future, adopted by UN Member States last September. This global commitment aims to tackle gender discrimination and harmful social norms, ensuring that laws and policies align with efforts to end FGM worldwide.

Cost of inaction

Failure to end FGM has dire social, economic and health consequences. According to WHO, treating health complications from genital mutilation costs healthcare systems $1.4 billion annually.

Meanwhile, the mental and emotional toll on survivors can last a lifetime, impacting their education, employment and overall well-being.

With less than five years left to reach the 2030 target, the UN is calling for stronger alliances, increased investment and sustained advocacy.

“Let’s join forces to make female genital mutilation history and ensure a brighter, healthier, and more just future for all women and girls everywhere,” Mr. Guterres concluded.

Read – Short Story: A Village Without Women

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Courtesy: UN News (Posted on Feb 6, 2025)

The post 230 million girls in over 90 countries have undergone female genital mutilation first appeared on Sindh Courier.