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Notes/Urdu/Folk custom and tradition in the Urdu-speaking world (دوسرا موضوع، لوک رسوم و روایت)
Notes · UrduUK · A-Levels

Folk custom and tradition in the Urdu-speaking world (دوسرا موضوع، لوک رسوم و روایت)

This topic carries the first sub-theme of Edexcel's second theme, دوسرا موضوع: اردو بولنے والی دنیا میں تمدن اور فنونِ لطیفہ, which is لوک رسوم و روایت, folk custom and tradition, with its three aspects: لوک موسیقی, folk music; مغرب کا بڑھتا ہوا اثر, the growing influence of the West; and قومی اور مذہبی تہوار, national and religious festivals. Theme 2 is the only theme in the specification that is not confined to Pakistan: it is set in the Urdu-speaking world, meaning Pakistan and areas of India where Urdu is an official language, and a student who takes their research subject from this theme must choose one or the other and stay there. That makes precision about place the first discipline of the topic — Urdu's legal position, its institutions and its cultural role are genuinely different in the two countries, and treating them as one bloc is both inaccurate and, in Section C, unmarkable. The notes therefore build a working vocabulary for folk music and festival, name real traditions and real performers rather than gesturing at eastern culture, and keep every evaluation attached to whoever makes it.

5 sections·~36 min reading time·4 competencies·Level Standard 3 · Advanced 2

T·0333 / 12
Exam profile
AO1 · Understand and respond in writing to spoken Urdu about music, festival and traditionAO2 · Understand and respond in writing to written Urdu of cultural and critical registerAO3 · Manipulate Urdu accurately, using precise cultural vocabulary and a range of structuresAO4 · Show knowledge and understanding of, and respond critically to, folk tradition in the Urdu-speaking world
Operators:بیان کیجیےتجزیہ کیجیےموازنہ کیجیےوضاحت کیجیےدلیل دیجیےتنقیدی جائزہ لیجیےترجمہ کیجیےخلاصہ لکھیے

basic level

At first-year standard the expectation is accurate description with a personal response: what a qawwali is, which instruments belong to which region, what happens at Eid or at an urs, which festivals are national and which religious, and what the student enjoys and why — written with secure agreement, correct oblique plurals and enough specific vocabulary to name rather than describe.

higher level

The full A-Level expects the vocabulary to carry analysis. What does calling something لوک rather than کلاسیکی or مقبول commit you to? Whose tradition is it, in which of the two countries, and how is it institutionally supported there? Which changes are documented and which are asserted? Answers must name real forms, real performers and real festivals, must handle the fusion argument as an argument, and must use the passive, the subjunctive and subordination deliberately.

Depth

Reading depth: In depth

Text

Text size: Standard

Contents · 5 sections▾
  1. Folk custom and tradition in the Urdu-speaking world (دوسرا موضوع، لوک رسوم و روایت)
    • 01The Urdu-speaking world: two countries, two positions for one language◐
    • 02Folk music (لوک موسیقی)◐
    • 03The growing influence of the West (مغرب کا بڑھتا ہوا اثر)●
    • 04National and religious festivals (قومی اور مذہبی تہوار)◐
    • 05Writing about folk culture: register, evidence and the research question●
§ 01

The Urdu-speaking world: two countries, two positions for one language#

●●○StandardLPPearson Edexcel 9UR0 Theme 2 — اردو بولنے والی دنیا میں تمدن اور فنونِ لطیفہLPPearson Edexcel 9UR0 Paper 1 Section C (country/area rule for Theme 2)

Key points

Theme 2 is the exception in this specification's geography. Themes 1, 3 and 4 are set in Pakistan only; Theme 2 is set in the Urdu-speaking world, which the specification defines as Pakistan and areas of India where Urdu is an official language. The theme covers artistic culture past and present — folklore and popular culture — and political culture past and present, the latter through its research subject, media. Its two sub-themes are لوک رسوم و روایت, handled here, and مقبول کلچر, handled in the second artistic-culture topic. A student who takes the research subject from this theme must base it on either Pakistan or one area of India, not both, and because the examiner cannot know which the candidate chose, the Section C unseen text for Theme 2 is written to be general in nature and equally relevant to either.
The two positions are genuinely different and should be described separately. In Pakistan, Article 251 of the 1973 Constitution names Urdu the national language and provides for arrangements to be made for its use for official purposes, while English continues in official use; Urdu is the medium of a national press, of state and private broadcasting, of the school system in much of the country, and of a very large publishing industry, even though it is the mother tongue of a minority of Pakistanis and the link language of the rest. In India, Urdu is one of the languages listed in the Eighth Schedule of the Constitution, and it holds official or additional official status in a number of states and union territories — Bihar, Telangana, Uttar Pradesh, Jharkhand, West Bengal, Delhi and Jammu and Kashmir are the ones usually named, the last under the Jammu and Kashmir Official Languages Act 2020, and the legal instrument differs from place to place, so confirm the position for whichever area you write about.
That institutional difference produces a cultural difference an examiner will notice. In Pakistan, Urdu-language folk and popular culture is supported by national bodies — Lok Virsa, the National Institute of Folk and Traditional Heritage in Islamabad, established in 1974, and the Pakistan National Council of the Arts — and carried by national broadcasting. In India, Urdu's cultural infrastructure is partly national and partly state-level: the National Council for Promotion of Urdu Language, set up in 1996 under the education ministry, state Urdu academies, and the Urdu awards of the Sahitya Akademi. The great Urdu literary cities of northern India — Delhi, Lucknow, Hyderabad, Bhopal, Rampur, Aligarh — carry a tradition of مشاعرہ, the public poetry gathering, that predates the partition of 1947 and continues in both countries. Naming the institution is what turns a vague claim about Urdu culture into research.
One more distinction is worth settling early because it recurs in every answer in this theme. لوک means folk: anonymous or traditionally attributed, transmitted orally, regionally rooted, learned by ear. کلاسیکی means classical: a codified art music with named schools, gharanas and a theory of raag and taal. مقبول or عوامی کلچر means popular culture in the commercial sense: produced for a mass audience through recording, broadcast or film. Most of what a candidate wants to write about sits on the boundaries between them — a folk melody arranged for a television studio, a classical singer performing a folk kafi, a film song built on a village form — and being able to say which category a thing has moved between is itself the analysis this sub-theme rewards.
Worked example

Paper 1 Section A: a paragraph about tradition, out of Urdu into English

Translate and account for every joint. لوک موسیقی کبھی کسی ایک شخص کی ملکیت نہیں رہی۔ جو دھنیں گاؤں کی شادیوں میں گائی جاتی تھیں، وہ کسی کتاب میں لکھی ہوئی نہیں تھیں؛ اُنہیں سن کر یاد کیا جاتا تھا۔ جب یہی دھنیں ریڈیو تک پہنچیں تو اُن کے ساتھ گانے والوں کے نام بھی جڑ گئے۔

  1. 01Sentence one: a negated perfect with a possessive

    لوک موسیقی کبھی کسی ایک شخص کی ملکیت نہیں رہی۔ موسیقی is feminine, so رہی. کبھی … نہیں is never. کسی ایک شخص کی ملکیت, the property of any one person, uses کسی for any and ملکیت, a feminine noun, taking کی. The English perfect is required: has never been. Translating رہی as remained would be over-literal and would cost the idiom.

  2. 02Sentence two: correlative relative plus two passives

    جو دھنیں گاؤں کی شادیوں میں گائی جاتی تھیں، وہ کسی کتاب میں لکھی ہوئی نہیں تھیں؛ اُنہیں سن کر یاد کیا جاتا تھا۔ Three grammar points. گائی جاتی تھیں is a habitual past passive, feminine plural for دھنیں. لکھی ہوئی نہیں تھیں is a past participle used adjectivally with ہوئی — written down, as a state rather than an event. سن کر is a conjunctive participle, by hearing, and یاد کیا جاتا تھا is another habitual passive with no agent. English: The melodies that used to be sung at village weddings were not written down in any book; they were remembered by ear.

  3. 03Sentence three: the temporal correlative جب … تو

    جب یہی دھنیں ریڈیو تک پہنچیں تو اُن کے ساتھ گانے والوں کے نام بھی جڑ گئے۔ جب … تو is when … then, and English drops the تو. یہی is the emphatic form of یہ: these same melodies. تک پہنچنا is to reach as far as. گانے والوں is the oblique plural of the agentive noun گانے والا, singers. جڑ گئے is an intensive compound — became attached — masculine plural for نام. The بھی is also, and it is doing the sentence's real work: names became attached as well, which is the point about ownership the paragraph has been building.

  4. 04Read your English for the argument, not the words

    The paragraph makes one claim: recording gave folk music owners it did not have before. A translation that renders every clause correctly but leaves the English disjointed has still lost the shape. Once every joint is secure — never, used to be sung, not written down, by ear, when … the names became attached as well — read it back and let the sentences carry the argument.

Result: Folk music has never been the property of any one person. The melodies that used to be sung at village weddings were not written down in any book; they were remembered by ear. When these same melodies reached the radio, the names of the singers became attached to them as well.

Exam focus

  • State which country you are writing about, and stay there. For Theme 2 research the choice is Pakistan or one Indian area, never both (AO4).
  • Know Article 251 for Pakistan and the Eighth Schedule for India. The legal position is a dated fact, not an impression.
  • Use لوک, کلاسیکی and مقبول as three separate categories, and make your point about the movement between them (AO4).

Typical mistakes

  • Writing about 'the Urdu-speaking world' as one place. The specification names two countries with different institutions, and Theme 2 research must pick one.
  • Saying Urdu is the majority mother tongue of Pakistan. It is the national language and the link language; the census records other mother tongues as larger.
  • Assuming Urdu has the same status in every Indian state. It is official or additional-official in some, and the instrument differs; check the area you use.
  • Calling a commercially produced song لوک because its melody is traditional. Say what it was and what it became — that is the point.

Active revision

ڈیڑھ سو الفاظ میں وضاحت کیجیے کہ اردو کی حیثیت پاکستان اور بھارت میں کس طرح مختلف ہے۔ ہر ملک کے لیے کم از کم ایک قانونی حوالہ اور ایک ثقافتی ادارہ بتائیے، اور آخر میں ایک جملے میں یہ کہیے کہ اِس فرق کا ثقافت پر کیا اثر پڑتا ہے

Active recall

Recall the key points — then reveal.

Sources: Pearson Edexcel Level 3 Advanced GCE in Urdu (9UR0) specification (Pearson Edexcel)

§ 02

Folk music (لوک موسیقی)#

●●○StandardLPPearson Edexcel 9UR0 Theme 2 — لوک رسوم و روایت: لوک موسیقیLPPearson Edexcel 9UR0 Paper 1 Section B (reading)

Six sung forms, and the claim each one lets you make

Naming a sung formTable with 3 columns and 6 rows, Data: Form, romanised · Where it belongs · The claim it lets you make; mahiya · Punjab · A short couplet form, sung in pairs; tappa · Punjab and the north-west · A brisk couplet form, orally carried; kafi · Sindh and the Saraiki belt · Mystical verse set for singing; heer · Punjab · A narrative poem with its own sung style; qawwali · Shrines in both countries · Devotional, structured, not anonymous; dhamaal · Sindh, above all Sehwan · Dance at a shrine, not a concert form, highlighted cell: Devotional, structured, not anonymousFORM, ROMANISEDWHERE IT BELONGSTHE CLAIM IT LETS YOUMAKEMAHIYAPunjabA short couplet form, sungin pairsTAPPAPunjab and the north-westA brisk couplet form, orallycarriedKAFISindh and the Saraiki beltMystical verse set forsingingHEERPunjabA narrative poem with itsown sung styleQAWWALIShrines in both countriesDevotional, structured, notanonymousDHAMAALSindh, above all SehwanDance at a shrine, not aconcert form
Fig. 1A named form is an argument in one word. Each row gives the region a form belongs to and the analytical claim it licenses — the reason to memorise the left-hand column is the right-hand one. The emphasised cell is qawwali's, because it is the form candidates most often mislabel as folk when its documented structure and lineage make it something else. The table is romanised because the figure engine has no bidi handling and would misorder a mixed script cell; every term appears in Urdu script in the prose above.

Key points

The single most valuable thing in this aspect is a set of names, because a named form makes a claim that praise cannot. In Punjab, ماہیا and ٹپہ are short sung couplet forms, بولیاں are the call-and-response verses of جھومر and other dances, and the ہیر of Waris Shah is sung in its own recognisable style. In Sindh, کافی is the great sung poetic form and the سُر of Shah Abdul Latif Bhittai's شاہ جو رسالو organise a whole repertoire. In Khyber Pakhtunkhwa the ٹپہ is again central and the اٹن is the dance. Balochistan has زہیریگ and its own laments; Saraiki districts have دوہڑا and کافی; Gilgit-Baltistan and Chitral have repertoires of their own. Name the form, name the region, and the sentence is already evidence.
Instruments give you a second axis of precision. ڈھول and ڈھولک supply the rhythm of the Punjabi repertoire; the الغوزہ, a paired flute played with circular breathing, is characteristic of Punjab and Sindh; the رباب belongs to Pashto music; the سارنگی is bowed and follows the voice; the اکتارا has one string and belongs to the wandering singer; چمٹا, tongs with cymbals, marks devotional singing; and ہارمونیم and طبلہ, borrowed from the classical and devotional repertoire, are now everywhere. Write ڈھول اور الغوزہ پنجاب اور سندھ کی لوک موسیقی کی پہچان ہیں rather than a sentence about traditional instruments, and you have said something that can be checked.
The devotional repertoire sits alongside the folk one and overlaps with it. قوالی, associated historically with the Chishti Sufi tradition and performed at shrines in both countries, has a fixed performance structure — a lead singer, a chorus, hand-claps, harmonium and tabla — and a repertoire built on Persian, Punjabi and Urdu verse, with Amir Khusrau at its origin in the standard account. دھمال is the ecstatic dance performed at shrines, most famously at Sehwan Sharif. نعت and منقبت are devotional praise poems; مرثیہ and سوز belong to Muharram and are strongly associated with Lucknow. The poets whose verse is sung across all of this — Bulleh Shah, Shah Abdul Latif Bhittai, Khwaja Ghulam Farid, Baba Farid, Amir Khusrau — are the other half of the subject: لوک موسیقی کا نصف حصہ شاعری ہے.
Named performers make a paragraph concrete, and the safe rule is to say what a person is documented for and stop there. Nusrat Fateh Ali Khan and the qawwali tradition of his family; Abida Parveen and the Sindhi and Punjabi mystical repertoire; Reshma, Alam Lohar, Pathanay Khan, Tufail Niazi and Allan Faqir among Pakistan's folk singers; in India, Begum Akhtar in the ghazal and thumri tradition, and the qawwali sung at the dargahs of Delhi and Ajmer. Since 2008 the Pakistani television series Coke Studio has brought folk performers to studio arrangements and to a large new audience, which is a documented fact about circulation and a contested one about effect — precisely the distinction the next section is about.
Worked example

Paper 1 Section B: a retrieval and an inference on a passage about a folk singer

Passage: گاؤں کے میلوں میں گانے والے فنکار عموماً کسی استاد سے باقاعدہ تربیت نہیں لیتے تھے۔ اُن کی مہارت سننے اور دہرانے سے پیدا ہوتی تھی۔ ریکارڈنگ کے بعد صورتِ حال بدلی: اب ایک ہی گائیکی کو ہزاروں لوگ ایک ہی طرح سنتے تھے، اور مقامی فرق آہستہ آہستہ کم ہونے لگے۔ Question (a): متن کے مطابق گاؤں کے فنکاروں کی مہارت کیسے پیدا ہوتی تھی؟ Question (b): مصنف کے نزدیک ریکارڈنگ کا لوک موسیقی پر کیا اثر پڑا؟

  1. 01Sort the two questions before rereading

    Question (a) carries متن کے مطابق, so it is retrieval and the answer is in the second sentence. Question (b) carries مصنف کے نزدیک, in the author's view, so it is inference about a stated position: the answer is not a single sentence but the drift of the last one. Two different reading operations, and knowing which is which before you reread saves a minute you will want later.

  2. 02Answer the retrieval without lifting the whole clause

    The text says اُن کی مہارت سننے اور دہرانے سے پیدا ہوتی تھی. Reworded: متن کے مطابق فنکار سن کر اور دہرا کر سیکھتے تھے، نہ کہ کسی استاد سے باقاعدہ تربیت لے کر۔ Note the conjunctive participles سن کر and دہرا کر, which let you paraphrase the two verbal nouns instead of copying them, and the نہ کہ that carries the contrast the passage set up in its first sentence.

  3. 03For the inference, find the consequence clause and name it

    The last sentence has two halves: everyone heard the same performance, and مقامی فرق آہستہ آہستہ کم ہونے لگے, local differences gradually began to diminish. ہونے لگے is an inceptive compound with لگنا — began to. The author's view is therefore that recording standardised the music. That word, standardised, is the answer; the passage never says it, which is exactly why the question is worth marks.

  4. 04Write the inference answer as a claim about effect

    مصنف کے نزدیک ریکارڈنگ نے لوک موسیقی کو یکساں بنا دیا: ایک ہی گائیکی ہر جگہ سنی جانے لگی اور علاقائی فرق کم ہوتے گئے۔ Note the ergative نے with the transitive perfective بنا دیا, the passive سنی جانے لگی, and کم ہوتے گئے, a compound of continuation with جانا. Three complex structures in one sentence, all of them serving the answer rather than decorating it.

Result: (a) متن کے مطابق فنکار سن کر اور دہرا کر سیکھتے تھے، نہ کہ کسی استاد سے باقاعدہ تربیت لے کر۔ (b) مصنف کے نزدیک ریکارڈنگ نے لوک موسیقی کو یکساں بنا دیا: ایک ہی گائیکی ہر جگہ سنی جانے لگی اور علاقائی فرق کم ہوتے گئے۔

Exam focus

  • Name the form, the region and, where you can, the poet. Three specifics beat a paragraph of appreciation (AO4).
  • Learn five instruments properly and use them to identify a tradition rather than to decorate a sentence.
  • Keep the devotional and the folk repertoires distinct while acknowledging their overlap; that distinction is analysis.

Typical mistakes

  • Writing 'Pakistani folk music' as though it were one repertoire. Punjab, Sindh, Khyber Pakhtunkhwa, Balochistan and the north have different forms, instruments and languages.
  • Calling qawwali a folk form without qualification. It is a devotional performance tradition with a fixed structure and a documented history.
  • Attributing biography or opinions to a named singer without a source. Say what they are known for.
  • Writing موسیقی with a masculine adjective. It is feminine: لوک موسیقی مقبول ہے, not مقبول ہے with a masculine ending elsewhere in the sentence.

Active revision

دو سو الفاظ میں تین مختلف علاقوں کی لوک موسیقی کا تعارف کرائیے۔ ہر علاقے کے لیے ایک صنف، ایک ساز اور ایک شاعر یا گلوکار کا نام لیجیے، اور آخری جملے میں یہ بتائیے کہ اِن تینوں میں کیا قدرِ مشترک ہے

Active recall

Recall the key points — then reveal.

Sources: Pearson Edexcel Level 3 Advanced GCE in Urdu (9UR0) specification (Pearson Edexcel)

§ 03

The growing influence of the West (مغرب کا بڑھتا ہوا اثر)#

●●●AdvancedLPPearson Edexcel 9UR0 Theme 2 — لوک رسوم و روایت: مغرب کا بڑھتا ہوا اثرLPPearson Edexcel 9UR0 Paper 2 Section A (translation into Urdu)

Key points

The specification's phrase is an influence that is growing, and the honest treatment starts by asking what exactly is influenced. Four domains are concrete enough to write about: language, where English vocabulary and code-switching are everywhere in urban Urdu and where English-medium schooling routes a whole class of children away from Urdu as a written medium; music, where western instrumentation, song structure and recording practice reshaped popular forms; dress and consumption, where global brands, food chains and streaming services arrived through satellite and then through the internet; and the calendar of leisure itself, where new occasions and habits sit beside inherited ones. Naming the domain first stops the paragraph becoming a lament.
In music the landmarks are dated and can be stated flatly. Pakistani pop reached a mass audience in the 1980s, with Nazia and Zoheb Hassan's Disco Deewane in 1981 and Vital Signs' Dil Dil Pakistan in 1987 the two most cited moments; Junoon in the 1990s combined rock instrumentation with mystical Punjabi verse, a combination usually labelled Sufi rock; Nusrat Fateh Ali Khan's recordings for Peter Gabriel's Real World label from 1989 carried qawwali to an international audience and, in some of that work, to arrangements no shrine performance would have used. Since 2008 Coke Studio has made the studio encounter between folk performer and rock band into a mass-audience format. Every one of those is a fact about circulation, and none of them is by itself a fact about value.
The value question is the argument, and it is a real one with intelligent people on both sides. One position holds that arrangement and amplification preserve a repertoire by giving it an audience and an income: a folk singer whose form was dying now has listeners in the millions, and preservation without circulation is archiving, not living tradition. The other holds that what circulates is not the tradition but a version of it, stripped of the context — the shrine, the wedding, the season, the length — that gave it meaning, and that the economic logic of the studio selects for what is easy to consume. کچھ ناقدین کا کہنا ہے کہ اسٹوڈیو کی ترتیب روایت کو محفوظ کرتی ہے، جبکہ دوسروں کے نزدیک وہ اُسے سیاق سے کاٹ دیتی ہے. Report both, name who holds them, then judge.
Two refinements will lift an answer above the average. First, influence is not one-directional: Urdu and Punjabi verse forms, qawwali and the sitar have travelled outward, and diaspora audiences and international festivals are part of the circuit. Saying اثر یک طرفہ نہیں is a small correction with a large effect on how an examiner reads the rest. Second, cultural institutions have taken positions: Lok Virsa in Islamabad, established in 1974, exists precisely to document and present folk and traditional heritage, and India's Sahitya Akademi and National Council for Promotion of Urdu Language occupy an analogous space; the fact that states fund preservation is itself evidence that the change is felt to be real. Name an institution and you have converted an opinion into a documented public argument.
Worked example

Paper 2 Section A: an evaluative English paragraph into hedged, accurate Urdu

Translate into Urdu, and justify each hedging choice. 'Some critics argue that studio arrangements strip folk songs of their setting. Others reply that without recordings many of these songs would already have been forgotten. Both claims are difficult to test, because we do not know what would have happened otherwise.'

  1. 01Sentence one: attribute, then use a verb that reports rather than asserts

    کچھ ناقدین کا استدلال ہے کہ اسٹوڈیو کی ترتیب لوک گیتوں کو اُن کے سیاق سے محروم کر دیتی ہے۔ کچھ ناقدین, some critics, keeps the claim partial. کا استدلال ہے کہ is argue that. محروم کرنا, to deprive, takes سے for the thing taken away — سیاق سے محروم — and کر دیتی ہے is an intensive compound in the habitual present, feminine to agree with ترتیب. A learner writing خراب کر دیتی ہے would have translated the critics' judgement instead of their claim.

  2. 02Sentence two: the counter-claim, with a conditional perfect

    دوسروں کا جواب یہ ہے کہ اگر ریکارڈنگ نہ ہوتی تو اِن میں سے بہت سے گیت اب تک بھلا دیے گئے ہوتے۔ اگر … نہ ہوتی تو … ہوتے is the counterfactual conditional, and بھلا دیے گئے ہوتے is a passive conditional perfect — would already have been forgotten. That is about as much complex language as one clause can carry, and the AO3 guidance names both the conditional and the passive explicitly. اِن میں سے بہت سے is many of these, with the oblique اِن before میں سے.

  3. 03Sentence three: say why the test is impossible, in a subordinate clause

    دونوں دعووں کو پرکھنا مشکل ہے، کیونکہ ہمیں معلوم نہیں کہ اگر ایسا نہ ہوتا تو کیا ہوتا۔ دونوں دعووں is the oblique plural. پرکھنا, to test or assess, used as a verbal noun. کیونکہ introduces the cause. The final embedded counterfactual اگر ایسا نہ ہوتا تو کیا ہوتا is the whole intellectual point of the paragraph and it is worth memorising as a formula: it is the Urdu for we cannot know the counterfactual, and it is the most useful sentence in this entire sub-theme.

  4. 04Check the hedges survived the translation

    The English hedged three times: some critics, others reply, difficult to test. Read your Urdu and confirm that each hedge is still there and still hedging — کچھ, دوسروں کا جواب, مشکل ہے. Translations of evaluative prose fail most often not on grammar but by hardening a reported claim into an asserted one, and an examiner reading for AO2 in Paper 1 or for accuracy here will see it immediately.

Result: کچھ ناقدین کا استدلال ہے کہ اسٹوڈیو کی ترتیب لوک گیتوں کو اُن کے سیاق سے محروم کر دیتی ہے۔ دوسروں کا جواب یہ ہے کہ اگر ریکارڈنگ نہ ہوتی تو اِن میں سے بہت سے گیت اب تک بھلا دیے گئے ہوتے۔ دونوں دعووں کو پرکھنا مشکل ہے، کیونکہ ہمیں معلوم نہیں کہ اگر ایسا نہ ہوتا تو کیا ہوتا۔

Exam focus

  • Separate circulation from value. Saying that a form reached more people is a fact; saying that it was diminished is a judgement that needs an owner (AO4).
  • Date the musical landmarks — 1981, 1987, 1989, the 1990s, 2008 — and use them as evidence rather than as decoration.
  • Add the two-way sentence: influence travels outward too. It costs one clause and shows you are analysing rather than lamenting.

Typical mistakes

  • Writing that western influence is destroying tradition, with no source. That is a position, and it belongs to somebody.
  • Treating English loanwords as proof of decline. Urdu has absorbed vocabulary from Persian, Arabic, Turkish, Sanskrit and Portuguese throughout its history; the interesting question is which register absorbs and which resists.
  • Confusing a fusion arrangement with the tradition it draws on. Say what moved between categories.
  • Using مغربی as though it named one thing. British, American and global-media influence arrived at different times by different routes.

Active revision

دو سو الفاظ میں اِس سوال کا جواب دیجیے: کیا لوک موسیقی کی جدید ترتیب روایت کو بچاتی ہے یا بدل دیتی ہے؟ دونوں مؤقف پیش کیجیے اور ہر ایک کو کسی گروہ سے منسوب کیجیے، ایک تاریخ یا سنہ ضرور دیجیے، اور آخر میں اپنی رائے کو اپنی رائے کہہ کر پیش کیجیے

Active recall

Recall the key points — then reveal.

Sources: Pearson Edexcel Level 3 Advanced GCE in Urdu (9UR0) specification (Pearson Edexcel)

§ 04

National and religious festivals (قومی اور مذہبی تہوار)#

●●○StandardLPPearson Edexcel 9UR0 Theme 2 — لوک رسوم و روایت: قومی اور مذہبی تہوارLPPearson Edexcel 9UR0 Paper 3 Section B

How to answer a festival question without listing festivals

One festival, five movesGraph, Name one festival → Say who observes it, Say who observes it → Say what it does, Say what it does → Name a change, Name a change → Name the argumentName onefestivalSay who observesitSay what it doesName a changeName theargument
Fig. 2The commonest weak answer in this aspect is a list. The chain below is the alternative: five moves that turn a single named festival into an analytical paragraph, each one supplying material the next one needs. It works for Paper 1 Section C, for Paper 3 Section B and for a Paper 2 essay on the social setting of a work. The node labels are English because the figure engine has no bidi handling; the Urdu formulae for each move are in the prose of this topic.

Key points

The aspect names two categories, and keeping them apart is the first mark. The religious calendar in both countries runs on the Hijri year and therefore moves against the solar one: رمضان and عید الفطر, عید الاضحیٰ, محرم and عاشورہ, شبِ برات, عید میلاد النبی. Alongside them stand the عرس, the annual commemorations at Sufi shrines — Data Ganj Bakhsh in Lahore, Shah Abdul Latif Bhittai at Bhit Shah, Lal Shahbaz Qalandar at Sehwan in Pakistan; Ajmer Sharif and Nizamuddin in India — each with its own music, food and crowd. The national calendar in Pakistan is fixed and solar: یومِ پاکستان on 23 March, یومِ آزادی on 14 August, یومِ دفاع on 6 September, Iqbal Day on 9 November, Quaid-e-Azam Day on 25 December. Say which calendar you are on and half the confusion disappears.
Because Theme 2 spans two countries, the festival aspect is where the difference is most visible and most worth writing about. In Pakistan the national days are state occasions with official ceremony, and the religious festivals are public holidays observed by the majority. In the Urdu-speaking areas of India the religious festivals of the same calendar are observed by a minority community within a wider public life whose national days — Independence Day on 15 August, Republic Day on 26 January — are different dates with a different history. That is a factual difference of considerable analytical use, and stating it precisely is exactly the sort of thing that distinguishes a researched answer from a general one.
Pakistan's own diversity shows in its festivals, and a good answer names it. Christmas and Easter are observed by Pakistani Christians; Diwali and Holi by Pakistani Hindus, with significant observance in Sindh; Baisakhi brings Sikh pilgrims to Nankana Sahib, and the Kartarpur Corridor opened in 2019 to allow pilgrimage across the border. Nowruz is marked in Gilgit-Baltistan; the Kalash valleys of Chitral hold their own festival calendar, of which Chilam Joshi is the best known; regional fairs such as the Sibi Mela in Balochistan and the Shandur polo festival in the north are annual fixtures. Naming three of these instead of writing about festivals in general is the difference between description and knowledge.
One festival gives you a genuine live debate, and Section C and Paper 3 both reward it. بسنت, the spring kite festival long associated with Lahore, has been restricted since 2005 after deaths and injuries caused by metal-coated and glass-coated kite strings, with intermittent partial permissions since. On one side stand public-safety authorities and families of those injured; on the other, kite-makers whose livelihood it was, and people who argue that a centuries-old civic festival should be regulated rather than abolished. حکومت کا مؤقف عوامی تحفظ ہے، جبکہ پتنگ سازوں اور بعض ثقافتی حلقوں کا کہنا ہے کہ پابندی کے بجائے ضابطہ کافی تھا. That is a real argument, both sides are reasonable, and reporting it as an argument is precisely what the AO4 grid means by critical analysis.
Worked example

Paper 3 Section B: the 5(c) evaluation, built from two sources about a festival

The heard source is a city official explaining why a kite festival remains restricted: strings have killed and injured people, enforcement of a safe-string rule proved impossible, and the city cannot police every rooftop. The read source is a column by a kite-maker's son arguing that a regulated festival with licensed materials and designated grounds would save both lives and a trade. Write the evaluation, 220 to 270 words in the exam; here, plan and open it.

  1. 01Name the shared question before you name the disagreement

    Both sources agree that the strings caused deaths and that something had to change. They disagree about whether regulation is achievable. Opening on the agreement is not a concession; it is what makes the disagreement precise. دونوں ذرائع اِس بات پر متفق ہیں کہ خطرہ حقیقی تھا؛ اختلاف اِس پر ہے کہ آیا ضابطہ ممکن تھا یا نہیں۔ آیا … یا نہیں is the formal whether or not, and it is a good register marker.

  2. 02Weigh the heard source on its own strongest ground

    The official's best argument is not that kites are dangerous but that enforcement failed — an empirical claim about capacity, which is much harder to answer than a claim about danger. Say so: افسر کی سب سے مضبوط دلیل خطرے کی نہیں بلکہ عمل درآمد کی ہے؛ اگر ہر چھت پر نگرانی ممکن نہ ہو تو محفوظ ڈور کا قانون کاغذ پر ہی رہ جاتا ہے۔ That sentence takes the other side's argument at its best, which is what the AO1 grid means by relevant judgement on the viewpoints in a spoken source.

  3. 03Weigh the read source on its own strongest ground

    The column's best argument is that abolition also has costs, and that those costs fall on identifiable people. کالم نگار کی دلیل یہ ہے کہ پابندی کی قیمت بھی کوئی ادا کرتا ہے: پتنگ ساز، ڈور بنانے والے اور وہ محلے جن کی سالانہ سرگرمی ختم ہو گئی۔ Naming who pays is a move worth learning, because it converts a sentimental defence of tradition into an argument about distribution.

  4. 04Decide, and say what would change your mind

    میری رائے میں مقررہ میدانوں اور لائسنس یافتہ سامان کے ساتھ محدود اجازت زیادہ متوازن حل ہوتا، کیونکہ اِس میں نگرانی کا دائرہ چھوٹا ہو جاتا ہے؛ تاہم اگر ایسے تجربے کے بعد بھی اموات ہوں تو افسر کا مؤقف ہی درست ثابت ہوگا۔ A conclusion that states its own defeating condition is the strongest kind available in 250 words, and it uses the subjunctive اموات ہوں plus a future perfect ثابت ہوگا — two items straight off the AO3 complex-language list.

Result: Opening and close: دونوں ذرائع اِس بات پر متفق ہیں کہ خطرہ حقیقی تھا؛ اختلاف اِس پر ہے کہ آیا ضابطہ ممکن تھا یا نہیں۔ … میری رائے میں مقررہ میدانوں اور لائسنس یافتہ سامان کے ساتھ محدود اجازت زیادہ متوازن حل ہوتا، کیونکہ اِس میں نگرانی کا دائرہ چھوٹا ہو جاتا ہے؛ تاہم اگر ایسے تجربے کے بعد بھی اموات ہوں تو افسر کا مؤقف ہی درست ثابت ہوگا۔

Exam focus

  • Say whether the festival you are describing is on the Hijri or the solar calendar. It is a one-clause signal of real knowledge (AO4).
  • Name at least one minority-community festival in Pakistan. It answers the diversity question inside the festival aspect.
  • Use Basant as your worked example of a contested festival: dated, two-sided and easy to argue precisely.

Typical mistakes

  • Giving a fixed western date for Eid. The Hijri calendar is lunar and the date moves each year against the Gregorian one.
  • Treating Pakistan's and India's national days as the same occasion. The dates and the histories differ, and Theme 2 spans both countries.
  • Describing an urs as a festival like any other. It is a commemoration at a shrine with its own devotional structure.
  • Writing تہوار with a feminine verb. It is masculine: تہوار منایا جاتا ہے.

Active revision

دو سو الفاظ میں ایک قومی اور ایک مذہبی تہوار کا موازنہ کیجیے۔ ہر ایک کے لیے بتائیے کہ وہ کس کیلنڈر پر ہے، کون مناتا ہے، اور اُس کا سماجی کام کیا ہے۔ آخر میں بسنت کی مثال سے یہ دکھائیے کہ ایک تہوار پر اختلاف کیسے پیدا ہو سکتا ہے

Active recall

Recall the key points — then reveal.

Sources: Pearson Edexcel Level 3 Advanced GCE in Urdu (9UR0) specification (Pearson Edexcel)

§ 05

Writing about folk culture: register, evidence and the research question#

●●●AdvancedLPPearson Edexcel 9UR0 Theme 2 — لوک رسوم و روایت (all three aspects)LPPearson Edexcel 9UR0 Paper 1 Section C

Key points

Cultural writing has a characteristic failure mode: it becomes appreciation. The examination does not reward appreciation. The AO4 grid asks for knowledge and understanding demonstrated through research and for critical analysis sustained across an argument, which means that every sentence should be doing one of four jobs — stating a dated fact, reporting a measured pattern, attributing an interpretation, or drawing your own conclusion from the first three. A paragraph of adjectives about the beauty of a tradition does none of them. The test to apply to your own draft is blunt: could a reader disagree with this sentence? If not, it is not a claim.
The register that does this work in Urdu is built out of a small number of reusable frames, and they are worth drilling until they are automatic. To attribute: کے مطابق, کا کہنا ہے کہ, کا استدلال ہے کہ, کے نزدیک. To contrast positions: جبکہ, اِس کے برعکس, دوسری جانب. To concede then turn: اگرچہ … تاہم, بلاشبہ … لیکن. To reason: کیونکہ, چونکہ … اِس لیے, جس کی وجہ یہ ہے کہ. To conclude: اِس بنا پر یہ کہا جا سکتا ہے کہ, مجموعی طور پر, میری رائے میں. Six frames, four uses; a Section C answer that deploys them is structurally articulate before its content is even assessed, and the AO3 grid names variation of expression as a criterion.
Evidence in this sub-theme comes in three kinds and they are not equally strong. The strongest is the located instance: a named form, from a named region, associated with a named poet or performer, with a date attached where one exists. Next is the institutional fact: a body that exists to preserve or promote, a statute, a broadcast series, a festival that runs annually. Weakest, and still usable if attributed, is the reported opinion — what critics, musicians or cultural officials say about what is happening. A researched answer normally carries several of the first, one or two of the second, and uses the third to build the argument. Notice that none of the three is a statistic; folk culture rarely produces defensible numbers, which is exactly why candidates invent them.
For Theme 2's research subject, which is media rather than folklore, this sub-theme is still directly useful, because the aspects overlap: broadcasting and streaming are how folk music now reaches its audience, and a festival is a media event as much as a local one. But keep the boundary clear. Research is done on one research subject, covering all three of its aspects, based on one country or area, from at least two authentic Urdu sources gathered independently, and it must not relate to or refer to either work declared for Paper 2. A student who has declared a film for Paper 2 must not reach for it as research evidence here, however convenient it would be.
Worked example

Paper 1 Section C: turning three facts into an argued paragraph of Urdu

You have three researched facts and an unseen text. The facts: a national body for folk and traditional heritage has existed in Islamabad since 1974; a televised studio series has broadcast folk performers to a mass audience since 2008; and several regional forms are sung in languages that are not Urdu. The unseen text is a short article in which a Punjabi folk singer says her audience is larger than her father's ever was, and younger. Build one body paragraph.

  1. 01Decide what the paragraph is going to prove

    Three facts and a quotation are not a paragraph until they answer something. Here the proposition worth defending is that circulation and preservation are different things and can move in opposite directions. Fix that sentence in your head first; then every fact has a job, and you will not simply narrate them in the order you remember them.

  2. 02Open on the claim, not on the evidence

    پھیلاؤ اور تحفظ ایک چیز نہیں: کسی روایت کا سامعین بڑھ سکتا ہے اور اُسی وقت اُس کی اصل شکل سکڑ سکتی ہے۔ Two verbs of possibility with سکنا, set against each other by اُسی وقت, at the same time. The reader now knows what the evidence is for.

  3. 03Deploy the institutional fact and the broadcast fact as opposites

    ایک طرف ریاست نے 1974 سے لوک ورثے کے تحفظ کے لیے ایک قومی ادارہ قائم کر رکھا ہے؛ دوسری طرف 2008 سے ایک ٹیلی وژن سلسلے نے لوک فنکاروں کو ایسے سامعین تک پہنچایا ہے جو پہلے موجود نہیں تھے۔ ایک طرف … دوسری طرف is the balanced-contrast frame. قائم کر رکھا ہے is the perfect of a state maintained, a construction with رکھنا that is worth having. Note that both facts are dated and neither is evaluated yet.

  4. 04Bring the unseen text in as testimony, and read it critically

    متن میں ایک پنجابی لوک گلوکارہ کہتی ہیں کہ اُن کے سامعین اُن کے والد کے سامعین سے زیادہ اور کم عمر ہیں۔ یہ بیان پھیلاؤ کا ثبوت تو ہے، مگر اِس سے یہ ثابت نہیں ہوتا کہ جو کچھ سنا جا رہا ہے وہ وہی ہے جو پہلے گایا جاتا تھا۔ The AO2 grid is out of 10 and rewards using the text; using it critically — accepting what it evidences and naming what it does not — is worth more than quoting it approvingly.

  5. 05Close the paragraph on the third fact, which reframes the whole thing

    اور ایک بات جو اکثر نظر انداز ہو جاتی ہے: اِن میں سے کئی اصناف اردو میں نہیں بلکہ پنجابی، سندھی یا پشتو میں گائی جاتی ہیں، اِس لیے ’اردو ثقافت‘ کے دائرے میں اُن کا مقام خود ایک سوال ہے۔ Ending a paragraph on the fact that complicates its own frame is the strongest close available, and it sets up the next paragraph. Note نظر انداز ہو جاتی ہے, a passive-flavoured compound, and the quoted phrase in Urdu inverted commas, which is how you mark a term you are questioning.

Result: پھیلاؤ اور تحفظ ایک چیز نہیں: کسی روایت کا سامعین بڑھ سکتا ہے اور اُسی وقت اُس کی اصل شکل سکڑ سکتی ہے۔ ایک طرف ریاست نے 1974 سے لوک ورثے کے تحفظ کے لیے ایک قومی ادارہ قائم کر رکھا ہے؛ دوسری طرف 2008 سے ایک ٹیلی وژن سلسلے نے لوک فنکاروں کو ایسے سامعین تک پہنچایا ہے جو پہلے موجود نہیں تھے۔ متن میں ایک پنجابی لوک گلوکارہ کہتی ہیں کہ اُن کے سامعین اُن کے والد کے سامعین سے زیادہ اور کم عمر ہیں۔ یہ بیان پھیلاؤ کا ثبوت تو ہے، مگر اِس سے یہ ثابت نہیں ہوتا کہ جو کچھ سنا جا رہا ہے وہ وہی ہے جو پہلے گایا جاتا تھا۔ اور ایک بات جو اکثر نظر انداز ہو جاتی ہے: اِن میں سے کئی اصناف اردو میں نہیں بلکہ پنجابی، سندھی یا پشتو میں گائی جاتی ہیں۔

Exam focus

  • Apply the disagreement test to every sentence in a cultural paragraph. If nobody could dispute it, it is not earning AO4 credit.
  • Drill the six frames — attribute, contrast, concede, reason, conclude — until they are automatic. AO3 rewards variation of expression directly.
  • Prefer the located instance to the general claim: form, region, poet or performer, and a date where one exists.

Typical mistakes

  • Writing appreciation instead of analysis. Beauty is not a claim; circulation, ownership, institutional support and contested value are.
  • Inventing an audience figure or a number of performers. Folk culture almost never yields sourced numbers; use instances instead.
  • Treating the whole of Theme 2 as one country. Research is on one country or area, and answers should say which.
  • Reaching for a declared Paper 2 work as research evidence. The specification forbids it and the teacher is required to check.

Active revision

ڈھائی سو الفاظ میں اِس بیان کا جائزہ لیجیے: ’لوک روایت کو زندہ رکھنے کے لیے اُسے بدلنا ضروری ہے‘۔ کم از کم دو ٹھوس مثالیں (صنف، علاقہ، شاعر یا فنکار) دیجیے، ایک ادارے کا نام لیجیے، دو مخالف مؤقف منسوب کر کے پیش کیجیے، اور اپنی رائے کو اپنی رائے کہہ کر ختم کیجیے

Active recall

Recall the key points — then reveal.

Sources: Pearson Edexcel Level 3 Advanced GCE in Urdu (9UR0) specification (Pearson Edexcel) · GCE AS and A level subject content for modern foreign languages (Department for Education)

Contents

Section -- / 05

    • 01The Urdu-speaking world: two countries, two positions for one language◐
    • 02Folk music (لوک موسیقی)◐
    • 03The growing influence of the West (مغرب کا بڑھتا ہوا اثر)●
    • 04National and religious festivals (قومی اور مذہبی تہوار)◐
    • 05Writing about folk culture: register, evidence and the research question●

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From notes into training

Folk custom and tradition in the Urdu-speaking world (دوسرا موضوع، لوک رسوم و روایت)

Reinforce this topic with matching tasks from the question bank.

~36
min
4
Competencies
Practise

References & sources

Sources

Pearson Edexcel

  • Pearson Edexcel Level 3 Advanced GCE in Urdu (9UR0) specification

Department for Education

  • GCE AS and A level subject content for modern foreign languages

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Popular culture, cinema and the media (دوسرا موضوع، مقبول کلچر)

EuraStudy·Notes T·03·MMXXVI

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