براہوئی راج ٹی دستار نا اہمیت او گڑاس دُو سُبکی نا دُودآک

Main objective of this article is to highlight the merits of some Brahui Customs and their impact on the society. Apart from that we also try to thresh out the importance of the customs for the society and how they keep intact with Rules & Regulations in shape of tradition without any written documentation or legislation. It reveals from the history that all such customs were implemented verbally by the stake holders strictly. In short we have also discussed some of the Brahui Customs that, how much importance and impact they have upon culture. For example, most of the people use to wear turbans, assuming that they wear this traditionally or for some other purpose? Similarly, it was mandatory to serve tea and Hubble Bubble (Tobacco "Chan-o-Chulum) when guest used to come and guest was mainly responsible to elaborate about his arrival journey and about the climate, which is traditionally called "Hall o Hawall" No doubt that Hall-o-awall was the main source of communication and core information at that time which were totally based on truthiness, trust and reality. Furthermore, another custom which is based on humanitarian ground which called "Bejjar " in which a person will traditionally demand some help in shape of exchequer, animals or any other sources from their relatives and friends to make necessary arrangements for his or his son or brother's marriage. In this way some body will be able to meet the expenses of marriage with the help of their friends. In addition, due to multi-dimensional merits/benefits, the customs were treated as manifesto of Brahui Culture so Brahui public strictly followed such norm with letter & sprit. If we briefly review the Brahui Culture and people, they may seem very innocent & sincere and mostly lived in rural and undeveloped areas. Their living style was very simple but their vision and commitment towards traditional norms were solid & strong. Especially respect of women, guests, brotherhood and for those who knocked at their door in time of need and shelter. Traditionally Brahui Culturist were always ready to sacrifice their lives for the protection of those who did ask them for. Due to such solid & committed customs, image of Brahui’s was highly appreciable and such code of life made them respectable & honorable in the society. All in all, the main motive was to expose these customs to bring awareness to the general public and open a clue for researchers who are interested to research on the merits of Brahui Culture and their way of life.

Risk Acceptance for Humanitarian Crisis Response

This paper tries to identify the risk acceptance of humanitarian crisis response associated with the Rohingya influx into Bangladesh. Myanmar government's oppression at Rakhine state triggered Rohingya people to flee to Bangladesh to save their lives. While Bangladesh is a densely populated small country, she welcomed Rohingyas considering the humanitarian ground. This study analyzed journal articles, situation reports of different agencies and media contents on Rohingya issues, and conducted interviews of Rohingyas, host community, and crisis responders. By accepting risk, Bangladesh is responding to the Rohingya crisis which has saved humanity; however, it created conflicting dynamics, increased population, leading to environmental degradation and creating health risks. This is also challenging national security and impacting reversely on the economy, food security, employment, and tourism. For the betterment of the region, it is necessary to solve the problem in a peaceful way through bi-lateral and multilateral dialogue.

Between Consented and Un-Contested Occupation

It has long been recognised that ‘non-consent’ is a fundamental element of the law of occupation. Under modern international humanitarian law (IHL), the consensual presence of foreign military forces is generally not seen as belligerent occupation.However, if we accept the principle that the application of IHL should rely on the objective situation on the ground and not on the subjective judgment of the situation of parties to the conflict, it may be natural to diminish the significance of consent by the territorial states in relation to the application of the law of occupation. It may be somewhat harmful to deny such protection based solely on the existence of the territorial states’ consent without considering the relationship, in reality, between the occupier and the population in the occupied area. According to a teleological interpretation of IHL, especially when it is obvious that the latter has no allegiance to the former, the tense relationship between them should be regulated by the law of occupation.This article discusses whether and how state consent could be a humanitarian ground to negate the legal protection for its own people, and highlights situations where the local population needs protection by the law of occupation (or comparable rules) in consensual military occupations.