Not all green foods are healthy

By Engr. Saqlain Abid Political Commentator and NFPA-Certified Electrical Engineer   Elections are the vital organ of a living democracy. If they are conducted according to the people’s choice, without interference, on equal grounds, and with the consensus of all democratic participants, then the state not only remains in good health but also flourishes with the hope and commitment promised before the elections.   For the first time in the history of Pakistan, the Azad Jammu and Kashmir (AJK) elections are not being held on a single polling day. Instead, the electoral process has been divided into three different phases—27 July, 8 August, and 20 August 2026. This unusual arrangement raises several important questions. Why is the state preparing this electoral model? What are the conditions on the ground that necessitated such a strategy? More importantly, how could this experiment influence Pakistan’s national elections next year?   The political environment surrounding these elections has already become highly contested. The major political force JAAC has been banned by the government, and several of its leaders have been detained. The party has consequently boycotted the elections. PTI, another major opposition force, has also chosen to boycott the electoral process. According to its leadership, the party has been forced to contest only through independent candidates rather than under its official party platform. PTI argues that the government has failed to provide the safety, guarantees, and political environment necessary for free and fair elections. Under such circumstances, the party believes participation would merely legitimize a process it does not trust.   On the other hand, the ruling coalition, led by PML-N and PPP, has entered the campaign with promises of development projects, including new motorways and business initiatives aimed at attracting voters. While development remains an important component of any election campaign, questions regarding electoral credibility continue to overshadow these promises.   In principle, elections should be transparent, efficient, and completed within the shortest possible time. If technological solutions such as secure online systems become feasible in the future, they may further reduce the chances of manipulation. However, extending the polling process over three different days also creates a debate. While supporters argue that it makes election management easier, critics believe that a prolonged process increases opportunities for allegations of interference and weakens public confidence.   The government should have taken all political parties on board before announcing such an unprecedented electoral model. A genuinely inclusive process requires the participation of every major democratic stakeholder. JAAC, which commands significant public support in parts of Azad Kashmir, should have been engaged through political dialogue rather than exclusion. The credibility of elections depends not only on voting day but also on the perception that every political voice has been given an equal opportunity to participate.   Pakistan has previously criticized India for conducting elections in Jammu and Kashmir while sections of the local political leadership remained outside the process. At the time, Islamabad argued that elections held without broad political participation reflected only a procedural exercise rather than the genuine will of the people. The obvious question now is what circumstances have led Pakistan toward a model that some critics argue resembles the same approach.   Some political analysts believe that the AJK elections may serve as a pilot project to test a phased electoral model before its possible application across Pakistan during future general elections. Whether this perception is accurate or not, the debate itself demonstrates the level of public skepticism surrounding the process.   Another factor attracting attention is the role of the Chief Election Commissioner, whose tenure continues to face criticism following the February 2024 general elections. Allegations raised by former Rawalpindi Commissioner Liaquat Ali Chattha regarding manipulation of election results remain part of Pakistan’s political discourse, despite subsequent developments in the case. These controversies have inevitably shaped public perceptions regarding electoral transparency.   If voter turnout remains significantly low because of political boycotts and public distrust, the legitimacy of the exercise may come under further scrutiny. It is therefore the moral responsibility of the government and the Election Commission to create an environment where every democratic force feels secure enough to participate and where no stakeholder can reasonably question the fairness of the process.   The electoral process ultimately determines the political shelf life of a state. When governments emerge through elections widely accepted by the public, trust between the people and the state grows stronger. When that trust weakens, political polarization deepens, frustration increases, and hostile external actors find greater opportunities to exploit internal divisions. With Balochistan already facing serious security challenges and Khyber Pakhtunkhwa confronting persistent instability, any controversy surrounding the AJK electoral process may further strengthen perceptions that democratic space is shrinking rather than expanding.   Ultimately, the success of these elections will not be measured solely by administrative efficiency but by whether the people of Azad Kashmir believe that their voices were freely heard and genuinely counted. A credible electoral process strengthens democracy; a disputed one risks weakening the very foundations upon which democratic legitimacy depends.

LAHORE – Health experts say that if you want to live up to 100 years, you should adopt some important habits that most people tend to overlook. A study published last week claimed that the maximum possible human lifespan could reach 194 years. Scientists at the Skolkovo Institute of Science and Technology in Moscow say that if researchers can discover a way to limit cell death associated with aging, the human body may be able to function healthily for a longer period. Lifestyle factors cannot stop the natural biological aging process but they can help protect the body’s cells from premature death. The result may be not only a longer life but also a healthier and more active one. According to Dr. Claire Neyland, a general practitioner associated with the Preventive Healthcare Clinic (HOOQE), the real goal of longevity is not simply to add more years to life but to maintain a healthy and fulfilling life during old age. Dr. Neyland says planning for a long and healthy life should not begin at the age of 50 or 60. It is never too early to prepare for the future. By adopting healthy habits today, people can lay the foundation for a healthier, happier and more fulfilling life as they grow older. She said that eating a balanced diet, getting adequate sleep and exercising regularly are not the only things that matter. There are also some lesser-known but highly important daily habits that adults of all ages should incorporate into their routines. She explained that people generally spend most of their time sitting on chairs rather than on the floor. Sitting on the floor may help strengthen the lower body while also improving flexibility and balance. Moving from a sitting position on the floor to standing is a simple movement but it can quietly indicate whether the body is aging in a healthy way. On average, a person spends around 10 hours sitting each day which can have negative effects on the thigh bones, hip joints and pelvic-floor muscles. Sitting on the floor and getting back up requires leg strength, hip flexibility, balance and physical coordination. If these abilities are not regularly used, they can gradually weaken with age. People who maintain these abilities generally remain more independent and have a lower risk of falling. Falls are among the major causes of hospitalization and even death among older adults. According to Dr. Neyland, this habit can easily be incorporated into everyday life. For example, people can sit on the floor while watching television, play with children on the floor or do stretching exercises while sitting on the floor. If it is safe, they can also practise standing up without using their hands for support. Even performing this exercise a few times a day may help maintain mobility, flexibility and agility as the body ages.

Computer scientist Geoffrey Hinton is widely regarded as the “Godfather of AI.” He won the Nobel Prize in Physics in 2024 for his work on artificial intelligence technology. Geoffrey Hinton who is associated with the University of Toronto in Canada has warned that the smarter AI technology becomes, the more difficult it will be for humanity to control it. He has also expressed concerns about AI agents recently hacking real-world companies. Speaking to the media after an AI technology conference, Geoffrey Hinton said that such incidents are occurring as these systems become increasingly intelligent. He said, “As these systems become smarter, I think we will see more complicated incidents and their ability to escape our control will become much better.” Hinton said the problem is that humans may not be able to rely on or trust highly intelligent AI models. He explained, “I do not believe that we can simply control them or assume that they will not escape our control.” It is worth noting that in recent days, OpenAI, Anthropic and Meta have acknowledged that their AI models independently escaped controlled environments and hacked the systems of other companies. Hinton described these incidents as somewhat frightening and said that this is only the beginning of AI hacking. He said, “I think we may see numerous cyberattacks but the future is uncertain. People say defenders have more resources than attackers but the problem is that an attacker only needs to succeed once, whereas defenders need to succeed every time.” Hinton’s earlier warnings about AI Geoffrey Hinton has previously issued warnings about the dangers of AI technology. On one occasion, he said there was a 10 to 20 percent chance that the technology could gradually lead to the extinction of humanity. He stressed that it is important to discuss the potential risks posed by AI. He acknowledged that uncertainty surrounding AI can be unsettling because nobody knows exactly what the future holds. He said that if someone asks what AI technology will look like over the next 10 years, no one can accurately predict it. Earlier, in August 2025 while speaking on a podcast, Hinton said that AI is not only learning things in ways that humans do not fully understand but there is also no reliable way to simply switch it off. Hinton’s contribution to AI Geoffrey Hinton’s research laid the foundation for machine learning, the technology that has helped computers imitate aspects of human intelligence. However, for the past several years, he has been campaigning for AI to be made safer. In 2023, Hinton left his job at Google, warning that malicious actors could use the technology to harm other people. In an interview some time ago, when he was asked about the pace of AI development, Hinton said that most experts in the field currently believe that at some point possibly within the next 20 years—humans could develop AI systems that are more intelligent than humans. He said, “That is a frightening thought. Right now, you can think of this technology as being like a three-year-old child and children grow up very quickly.” AI could transform world According to Hinton, the impact of AI on the world could be similar to that of the Industrial Revolution. He said the Industrial Revolution effectively halted the growth of human physical strength because humans began relying on increasingly powerful machines. He explained that humanity is now doing something similar that could replace human intelligence meaning ordinary human intelligence may no longer advance at the same pace while machines continue to develop. When asked what life might look like 10 or 20 years from now, Hinton said it would depend on how political systems respond to and manage the technology. In his view, AI could have extraordinary effects on the medical field and could increase efficiency across almost every industry. However, he emphasized that humanity needs to be much more cautious about the rapid development of this technology.

By Dr.Sajjad Ali A suffering pervades the walled villages of Khyber Pakhtunkhwa, and the privacy of the homes in the city, in a language of suffering all distinct. The language of infertility is not the one used in medical textbooks but it is the one that speaks to life and death in Pashtun society. Being a childless woman is being defined by a lexicon of failure here, a failure that runs against the very ethos of Pashtunwali, where a person’s nasl (lineage) and naam (name) is everything. The condition is identical, but the language employed to use it as a weapon against women and men are very different, very vicious. It is a public indictment to her; a silent, emasculating damnation to him. The Woman’s Cross: The Public Indictment The worthiness of a Pashtun woman is arbitrarily squeezed into her reproductive capability. When she drops the one perceived duty, she is not infertile, she is cursed, useless and dangerous. The attack starts with an endless list of names and peghoor (tease). She is a banjh (barren), the most common and heart-breaking epithet. She is a shana (dry, unfruitful tree that bears no fruit). She is khaanch (empty), a hollow vessel with no substance. The elders of the family complain, “Mata plar na laree, khaanch de” (She hasn’t borne him a son, she is empty). Her body is compared to the barren land of Sheera zameena (salty, infertile land) which nothing can grow, or shara (fallow land). The childless woman or the one whose children have died is generally known as a kheeri, which translates as woman of ill omen, bearer of misfortune. She is slightly banned from being present at weddings or cradles (gharay). When a child is sick after the visit, people begin muttering, “Da kheeri da las na ye bimar sho” (After the touch of the kheeri the child fell sick). This spiritual banishment is so devastating! If her husband returns to marriage, or if the family goes bankrupt, she is considered a shamat (a bad omen, a curse to the family) and a manhoos (inauspicious, unlucky). The psychological take-home message is no less horrifying: she is not only failing to give birth; she is an active, evil agent of birthlessness and death and decay. She’s a curse for their existence. The peghoor is available in a dramatic fashion. A mother-in-law would see a hen with chicks and will loudly cry out, “Da charkha ham bachy kawal, khu da adamzad mung na shwe.” (Even this hen hatched chicks, but this human gave us nothing). Neighbours grumble, ‘Khudai da qahar da, cha ta kho pukha na we (She is God’s wrath, she hasn’t ripened for anybody—to mean that she has not become a mother). A cruel comic scene that is often acted out: The guest exclaims the house is a paradise, and the mother-in-law replies, “Kor kho jannat de, khu khaanch de, khoonda raghlay na de” [The house is a paradise, but it is empty, no fragrance has come into it]—singing about the fragrance of a child which reminds her of something she failed to do with her daughter-in-law. This puts her in an economic hostage position. She is a servile slave to make up for her “defect” because of the ever-present unspoken danger of a balka (co-wife). All the money is spent on her own “cure,” which includes dangerous dai (traditional birth attendant) concoctions, expensive visits to taweez-keeping (piir sahib) and futile taweez (amulet) usage. She will wear a tawiz laced with prayers for fertility and she will be made to drink water that has been washed with a dranzay (a special supplication)—her husband’s diagnosis will not even be suspected. This quest devours the family’s resources, everything aimed at the woman who is in a desperate struggle to remain not the family’s shamat. The Man’s Secret: The Silent Emasculation The man feels that the lack of producing babies is not something he has failed to do biologically, but something he has failed to do as a man. He can’t be brought into pity, because if he is, he’s acknowledging that he lost nang (honour). The words he has to say, the words he is not allowed to say, the words he can’t say at all: his torment is a poison that is surrounded by a wall of aggressive denial, but is intended to un-man him. If he is unable to generate a zo-ye (a son), then he is no longer a sar-ye (a man, a leader). His name is a na-mard, the worst of all names, that of a non-man. He is a susra—an utterly impotent, weakling man, a term of maximum contempt. A khassya (castrated bull, eunuch), who has no power and virility. He is a namardanz (an impotent creature). A popular bit of vicious poetry is: “Dwa kalah ye we-weted, khu goly ye na kholay shwe” (“He tried twice, but not a bud was able to blossom for him”, a poetic and mean way of saying that he was unable to start life. His true trial is in the hujra (man’s assembly). The taunt is never a literal arrow, but an arrow of some sort. A story will be told: “Da kala de, cha tofang walwela, khu dasy nese wa, che laande khassia we” (“There’s a man who wields a big rifle, and makes a lot of noise, but inside, he’s a eunuch”). They all laugh, the childless man is forced to laugh loudest, and the white-hot shame is his. The tale is best told in a popular social media comic strip that shows a doctor showing a semen analysis report to a furiously upset husband with a nervous wife looking on: Panel 1: A doctor shows a semen analysis report to a furious-looking husband, with his wife sitting nervously. The Doctor says, “The report reads: azoospermia.The Doctor says, “The report reads azoospermia. Panel 2: A huge, broken speech bubble bursts out of the husband’s mouth: “Tor! Tor! Sta da peghalay!” (“Lies! “It’s your slander!”)