Globalization and its impact on Pakistan’s Muslim Society

According to Islamic thoughts, Islam has brought up the matter of globalization, the establishment of global society and global government which is accepted all over the world without any discrimination of religion and civilization. Therefore, it is said that globalization is neither good nor bad despite the whole counter agreements. It either can or cannot be desirable, but the characteristics of globalization are different from the current feature of the Islamic perspective. In the current scenario, globalization is a powerful manifestation of Western civilization supremacy. In Pakistan, we are facing complex global challenges in the family system. Islam promotes family values, which are the necessary for family bonding. Whenever the cohesive bond gets weak, society begins to tumble. We are living in a fast-pacing, hectic community, where the protection of Islamic values in Pakistani society is a challenging task. This study will provide a balance solution regarding globalization for Pakistani Muslim society. The study will suggest the legal and ethical mechanism that needs to be developed in the Pakistani Muslim Society for protecting against globalization. This study is only limited to Pakistani Muslim society.

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Existing Legal Protection Available to Senior Citizens: An Indian Context

IRA International Journal of Education and Multidisciplinary Studies ◽

10.21013/jems.v3.n3.p19 ◽

2016 ◽

Vol 3 (3) ◽

Author(s):

Dr. Shashank Shekhar

Keyword(s):

Cultural Values ◽

Family System ◽

Senior Citizens ◽

Legal Protection ◽

Family Values ◽

Indian Society ◽

Young Generation ◽

The Past ◽

First Case ◽

The Family

Senior citizens are the treasure for our society. They are a link of past, present and future. As they lived their life, they saw past and pace of progress throughout their life, they are in a better position to evaluate the present and predict about the future. They are the senior members of the family who know better about the religion, family history, values and related customary practices. They possess better understanding of the family values and society. They pass these family values and societal knowledge to the upcoming generations. This was an automatic system of Indian family system to disseminate the past values and knowledge. Young generations while living in their own ways and style, also kept these values and information and lived their life. This is how our society moved on and still following the path.But now a day’s condition and situation of senior citizens are no more similar. With the decay in cultural values and westernization of Indian society, occupational needs and professional lifestyle, senior citizens are losing the respect and dignity which they earlier had. Presently our information technology field is changing very fast and young generation a very friendly to the technology. They can get any information by a single click of mouse. They can also get information about the past social values, culture and family system. Since the information is easily available and accessible which earlier, could be received only by a senior member of the family. I find this it as a major reason for the ignorance of senior citizens in the family by the young children.In present Indian society, nuclear families are growing and it is happening sometimes by choice, where the young couple decides to live their married life alone in the name and lust of modernism and sometimes by compulsion where earning member of family is bound to leave the home due to occupational needs and compulsion. In both the cases senior citizens with spouse or alone, are bound to live a lonely life. In first case, senior citizens are obviously ignored but in the second case they are not. But the consequences of both the situations are same i.e. loneliness. Though, the mental status of senior citizens in both the cases may vary.

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Filled with Spirit and Power: Protestant Clergy in Politics. By Laura R. Olson. Albany: State University of New York Press, 2000. 174p. $57.50 cloth, $18.95 paper.

American Political Science Review ◽

10.1017/s000305540136015x ◽

2001 ◽

Vol 95 (4) ◽

pp. 1005-1006

Author(s):

Paul J. Weber

Keyword(s):

New York ◽

African American ◽

Family Values ◽

State University ◽

Protestant Clergy ◽

African American Pastors ◽

The Family ◽

Limited Scope

Laura Olson is one of a small but energetic and influential group of Christian political scientists determined to bring the debate politically legitimate called it either racist or sexist. Yet, somewhat surprisingly, African American pastors held the most consistently conservative views on family values, although they also saw the connections among crime, violence, and the deterioration of the family. Within the authorÕs intentionally limited scope, this is an excellent study, but one should be cautious about generalizing.

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Intergenerational Family Relations in Luxembourg

European Psychologist ◽

10.1027/1016-9040/a000125 ◽

2013 ◽

Vol 18 (1) ◽

pp. 59-69 ◽

Cited By ~ 13

Author(s):

Isabelle Albert ◽

Dieter Ferring ◽

Tom Michels

Keyword(s):

Family Relations ◽

Family Values ◽

Generation Gap ◽

Intergenerational Solidarity ◽

Acculturation Gap ◽

Family Obligations ◽

Mothers And Daughters ◽

The Family ◽

The Relationship ◽

Model Family

According to the intergenerational solidarity model, family members who share similar values about family obligations should have a closer relationship and support each other more than families with a lower value consensus. The present study first describes similarities and differences between two family generations (mothers and daughters) with respect to their adherence to family values and, second, examines patterns of relations between intergenerational consensus on family values, affectual solidarity, and functional solidarity in a sample of 51 mother-daughter dyads comprising N = 102 participants from Luxembourgish and Portuguese immigrant families living in the Grand Duchy of Luxembourg. Results showed a small generation gap in values of hierarchical gender roles, but an acculturation gap was found in Portuguese mother-daughter dyads regarding obligations toward the family. A higher mother-daughter value consensus was related to higher affectual solidarity of daughters toward their mothers but not vice versa. Whereas affection and value consensus both predicted support provided by daughters to their mothers, affection mediated the relationship between consensual solidarity and received maternal support. With regard to mothers, only affection predicted provided support for daughters, whereas mothers’ perception of received support from their daughters was predicted by value consensus and, in the case of Luxembourgish mothers, by affection toward daughters.

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