In recent times, religiosity and spirituality have received much attention towards mental health, but very few investigations worked on their role on life satisfaction within the gender perspective. The present study, however, investigates the relationships between religiosity, spirituality, and life satisfaction among individuals residing in Haripur, Khyber Pakhtunkhwa (KPK) Pakistan, with special reference to gender. For this purpose, a sample of 150 adults (71 men and 79 women) were selected by convenient sampling technique and was evaluated using validated versions of three scales: Religious Orientation Scale (ROS), Spirituality Scale (SS), and Satisfaction with Life Scale (SLS). Results indicate that religiosity and spirituality have a significant positive correlation with life satisfaction. Results of linear regression showed that religiosity and spirituality significantly predict life satisfaction. Women reported more religious orientation and spirituality as compared to men in the sample studied. The study is useful for both men and women, highlighting the importance of one's orientation towards religion.

Through the integration of the local Yakshagana and the western Brechtian Epic theatre practices, Girish Karnad through Hayavadana (1971) has formed a brilliant theatre show. One theatrical device, apart from the folk-theatre motifs, is the utilization of physical masks on stage. The reading examines different techniques used by Karnad, which provide the staging of masks successful in theatre. It furthermore focuses on the objectives, techniques, and types of mask treatment in expressions of disguise and revelation at the physical level. The purpose of this exploration is to make a complete study of the expressive masks used in Hayavadana (1971) to interpret the proposed reality of the characters. The qualitative approach has been adopted as a methodology where the interpretive method of investigation has been engaged to search for the secreted meanings in the text. Professed through the lens of select theoretical structure, Hayavadana becomes a site of diversity and range.

The research aims to pinpoint the socio-cultural suppressive crisis faced by the Pakistani women and tends to evaluate the standards through which Pakistani women are (mis)recognized through Shazaf Fatima Haider's How It Happened (2012). It focuses upon the internalized social norms regarding women's conduct to achieve perfection and a state of acceptability which have terrifyingly placed a question mark upon women's existence. Zeba, being the protagonist of How It Happened, undergoes anunnerving situation, being continuously displayed as an object for her marriage. Simone de Beauvoir's cultural feminist ideologies in her work, The Second Sex(1997), tend to deconstruct falsely existing cultural archetypes. She illustrates in her work the transformative stages of women's life beginning from the oppressive state towards the protesting state. Consequently, celebrating women's strength by acknowledging biological differences. Through the methodological application of a Textual analytical apparatus, this research tends to reverse the suppressive patriarchal patterns, bringing women from the periphery to the center, also providing a voice to silenced women entangled in the fabricated culture.

This research explored the relationship of children's temperament dimensions with perceived parenting style during middle childhood. It was quantitative research based on correlational design. The sample comprised of 7 to 11 years old children attending mainstream school and their parents selected through convenient sampling from different schools of Lahore. Temperament in Middle Childhood Questionnaire and Parental Perception Questionnaire was used for data collection. The results indicated that authoritative parenting style shared a significant positive relationship with positive temperamental traits like surgency and effortful control), whereas negative affectivity temperamental dimension had a significant positive association with permissive and authoritarian parenting styles. Significant gender differences were witnessed in perceived parenting styles and temperamental dimensions. Findings were discussed in the context of previous research studies.

This research paper is an endeavor to delineate various linguistic taboos about women's physiology with a focus on both the categories and functions of taboos in Pakistani society. The aim is to bring forth myriad euphemistic expressions employed in print media. The paper contests that taboos are moderated at the expanse of society's cultural and religious norms.It also offers a rationale behind the popular use of euphemistic expressions for Pakistani Females' daily issues. Allan and Burridge's (2006) theoretical framework furnished the basic framework for the analysis of different euphemistic expressions. The data for the study comprises thirteen different English newspaper articles published in the last six years (2016-2021). The data analysis revealed that euphemisms could connote multiple shades of meaning ranging from shame, disgust, exasperation, and upliftment. It was established that euphemisms operate along dysphemism and orthophemisminterchangeably depending on the context in which they appeared.

This study examines the reasons why women get involved in politics, concentrating on the National Assembly and provincial assembly members of Pakistan's Khyber Pakhtunkhwa region. The relevance of family connections, which facilitate women's entry into politics, is revealed via thematic analysis of interview data. Important motivators include persistence, character traits, inspirational leaders, alluring party platforms, and a need for accountability. Women can participate in politics if they are financially independent and have free time. The study expands on earlier research by illuminating the intricate interplay of institutional, cultural, and individual factors influencing women's political involvement. It places a focus on the necessity of addressing gender-related barriers and encouraging educational reforms to provide women with more leadership abilities. For societal change and democratic governance, political decision-making needs to be more gender diverse. The results provide useful information for political parties and authorities looking to create a welcoming environment for women in politics.

Education may transform everyone's life, regardless of gender. Gender bias remains widespread. Pakistan's rural areas are especially bad. Pakistani women have been exploited since independence. Pakistani women rarely receive constitutional rights. Discrimination against women in the job, school, economy, and politics predates the 20th century. 200 teachers and 200 students from around Pakistan were selected for a good sample. A typical questionnaire assessed the girls' school backgrounds, objectives, and gender equality beliefs. At the schools examined men and women had very different educational opportunities. Lack of resources, social pressures, and discriminatory laws and practices make it tougher for girls to receive an education, according to research. The report concludes that broad governmental action to close the gender education gap is important. It offers gender-sensitive classrooms and community-building projects.

The Transgender Persons (Protection of Rights) Act, 2018 is an exclusive statutory law  dealing with the rights of transgender persons in Pakistan, the greatest strength of which is the right given to transgender persons to be recognized based on their self-perceived gender identity. However, in its recent judgement, the Federal Shariat Court struck down some of the key sections of this act by declaring them unIslamic. Gender is a social construct and is different from the biological sex. Gender identity, which is the innermost feeling of a person, cannot be changed. Moreover, transgender identity is not a mental disorder and is different from gender dysphoria. This paper discusses the transgender law in Pakistan in detail and the insights from the field of mental health to understand the transgender phenomenon and to handle transgenders' rights in Pakistan by bridging the gaps between the understandings of relevant stakeholders.

Gender inequality poses a challenge to the educational participation of teenage-girls in Jhelum Pakistan. This paper seeks to examine the complex factors underpinning and the extensive effects of gender inequalities in education within this area. The present study details various causes of gender inequalities as analyzed from a qualitative content analysis of various works, which include economic factors, social-cultural beliefs and practices; early marriage, lack of awareness, physical facilities, and gender biases. This study finds that all these factors work together to exclude girls from education and maintain poverty and non-advancement of socio-economic status. Finally, the discussion highlights the need to establish various strategies to address gender inequality, such as; community sensitization, increasing the percentage of girls education, finances, establishing safe school structures, and favorable laws on gender. The solution to these recommendations would help Jhelum move towards the right direction for giving teenage-girls equal education opportunities and better community.