Essay On Village Life In Urdu
A visit to Iranian villages is always a great experience that gives you a good idea of pure Iranian culture, customs and lifestyle. The unique architecture, the local people and their indigenous culture and most importantly, the beautiful landscape of these villages make them a great destination for any type of visitor. Some of them have preserved their traditional styles, yet others have changed during the years and become more touristic. But still, they all are great choices for those who seek a new, authentic experience in Iran.
Essay On Village Life In Urdu
The majority of Pakistanis live in rural areas. According to the 2017 census about 64% of Pakistanis live in rural areas. Most rural areas in Pakistan tend to be near cities, and are peri-urban areas, This is due to the definition of a rural area in Pakistan being an area that does not come within an urban boundary. Village is called dehair or gaaon in Urdu. Pakistani village life is marked by kinship and exchange relations.
The same general concept applies all over Indonesia. However, there is some variation among the vast numbers of Austronesian ethnic groups. For instance, in Bali villages have been created by grouping traditional hamlets or banjar, which constitute the basis of Balinese social life. In the Minangkabau area in West Sumatra province, traditional villages are called nagari (a term deriving from another Sanskrit word meaning "city", which can be found in the name like "Srinagar"=sri and nagar/nagari). In some areas such as Tanah Toraja, elders take turns watching over the village at a command post. As a general rule, desa and kelurahan are groupings of hamlets (kampung in Indonesian, dusun in Javanese, banjar in Bali). a kampung is defined today as a village in Brunei and Indonesia.
For many British people, the village represents an ideal of Great Britain. Seen as being far from the bustle of modern life, it is represented as quiet and harmonious, if a little inward-looking. This concept of an unspoilt Arcadia is present in many popular representations of the village such as the radio serial The Archers or the best kept village competitions.
Mediterranean cities in Syria, such as Tartus and Latakia have similar types of villages. Mainly, villages were built in very good sites which had the fundamentals of the rural life, like water. An example of a Mediterranean Syrian village in Tartus would be al-Annazah, which is a small village that belongs to the area of al-Sauda. The area of al-Sauda is called a nahiya.
Planned villages are sometimes called "new towns." Tapiola, Finland, for instance, was planned as an "ecological village" or "garden city" in the 1950s. The nonprofit organizations that planned Tapiola were guided by the principles of providing local jobs, including all income levels, and establishing life in harmony with nature and the natural world.
In the past, rural villagers usually engaged in a primary activity such as farming or fishing. In the United Kingdom, a "pit village" is a settlement whose primary activity is mining. In many underdeveloped nations, these primary activities are still the focus of rural village life.
The Industrial Revolution of the late 18th and early 19th centuries forever changed village life. The Industrial Revolution, defined as transition from animal-based labor to machines that manufacture goods, vastly increased productivity. As this happened, countless small villages grew into cities and towns.
Most villages in developed countries are no longer oriented toward primary activities. Cultural changes, globalization, and other factors have encouraged residents to seek other occupations, or, in some cases, to migrate. Perhaps the most radical change in village life came to Russia during the Soviet period. In the 1920s, Russia was an agricultural nation, with more than 75 million people living in villages. Russia quickly became an industrial nation, with the government supporting a manufacturing-based economy that was mostly located in cities. By the end of the Soviet Union in 1989, fewer than 40 million Russians lived in villages.
Globalizations in the world have taken roots over the years leading to connection of different countries and different nationalities across. Internet, media, international business and embassies are one of the leading factors that influence globalization. It has been severally said that today the world has become a village in which there are no boundaries to trade and communication between countries or people in different countries. As a result it has led to several merits and demerits in different countries. All in all globalization has made positive impact than the drawback of the same. It has led to employment, exchange of culture, interconnection of large business and enterprises. This essay seeks to describe how the world is becoming a global village as well as the merits that that come with it.
Rural and urban lives are different, and their difference makes them unique and beautiful. Life in villages is more straightforward, while urban life offers various complicated aspects. Their smaller geographic or territorial extension primarily identifies rural life. A village is significantly lower than in a city. Thus, primary relations exist between people. Primary relationships refer to the ones that are made directly. People in villages know each other by their names and faces. They talk to them directly.
Urban life, on the other hand, comes with a varied range of professions. There is no one crucial occupation. Every job receives appropriate attention, and people have a vast choice of occupations. Village life comes with inevitable social control. People who commit crimes in villages are subjected to social isolation and are shunned by others.
Urban life is controlled by-laws and codes. Folkways and mores, along with social isolation, do not play a key role in social control. In cities, the person who commits sins is directly presented in front of judges or police if a man gets drunk and hits his wife, domestic violence if filed against him. Village life is not as affected by pollution as urban life is. There are fewer automobiles in villages, and there is an absence of significant industrial sectors. Thus, air pollution is lower, and the air is purer. Village life offers a cleaner and greener environment.
Therefore, people living in cities go to villages during their holidays to take a break from the polluted and contaminated urban environment. Cities, being more technologically and scientifically advanced, have a higher rate of cars and buses. The factories emit poisonous gases into the atmosphere, and there is a lack of fresh air in cities. Higher rates of pollution often make urban life suffocating and congested.
Both the cities and villages have their differences and advantages. Village life is more robust due to the necessary facilities like schools and hospitals being far away. But, we must acknowledge both and choose what suits our needs.
Literature. Until the middle of the nineteenth century, Turkish literature centered on the Ottoman court, which produced poetry and some prose. This literature represented a fusion of Persian, Arabic, and Turkish classical styles. Western influences were introduced in the 1860s by a group of intellectuals who attempted to combine Western cultural forms with a more simple form of the Turkish language. This westernizing trend continued throughout the nineteenth century and became more pronounced just before World War I. After 1923, the republic produced an impressive number of novelists, poets, singers, musicians, and artists. Novelists who gained international fame include Halide Edib, Resat Nuri Güntekin, and, more recently, Orhan Pamuk. Several important works dealt with village life, ranging from Yakup Kadri Karaosmanoglu's Yaban ( The Stranger ) in the 1930s to Mahmut Makal's A Village in Anatolia , and Yasar Kemal's Mehmet My Hawk , which won world recognition in 1961.
According to the reviewer, the two major points of unrealism with respect to Calcutta are (i) a Bengali poet writing in Urdu, and (ii) Urdu poetry being consumed by such great numbers. However, both these inconsistencies could be better studied as functions of melodrama rather than expressions of history. While the choice of setting is an uncanny one, reading history into a work of melodrama requires a more nuanced understanding of how the two categories often overlap. If we recognise the melodramatic mode as an excess of sentiments and sensations, it would perhaps be more appropriate to ask what historical sensations and sentiments are relayed by the images of post-independence Calcutta rather than inquiring into the historicity of the literary setting. In post-independence Hindi cinema, the village formed the backdrop in most films, perpetuating the Gandhian ideal of rural life as the bedrock of anticolonial nationalism (Mazumdar xx). In the same vein, while Pyaasa is set in a city, the film is, in more ways, a denunciation of urban life rather than an exploration of it. At a superficial level, the melodramatic staging of Calcutta as the home of a disillusioned Urdu poet, who is also an upper-caste Bengali Brahmin, is a defamiliarizing strategy that alludes to a lost sense of syncretism in the city and endorses a renunciation of the urban space. However, this does not explain the specificity of Calcutta in this story of postcolonial disillusionment.
Pashtuns live in tribal society, in which a village is considered to be a unit of families. In villages, Pashtuns live like a family; they know each other by names and clans, help each other in time of need, and share food and other daily necessities. This relationship is called غم ښادي (gham khadi). Pashtuns have a natural love for the village in which they are born and raised, and usually only leave their village when they feel a threat to their life.