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• Vaḍḍī Panjābī lughat : Punjabi dictionary (meanings in Punjabi) by Iqbal Salah-ud-Din (2002)

• LearnPunjabi : Punjabi-English dictionary, Punjabi University (Patiala, India) ( in Gurmukhi & Shahmukhi scripts) (+ audio)

• The Panjabi dictionary by Maya Singh (1895)

• Dictionary of the Jatki or Western Panjābi Language , by A. Jukes (1900)

• Grammar and dictionary of Western Panjabi , as spoken in the Shahpur district with proverbs, sayings and verses (1899)

• A dictionary of the Panjābī language , Lodiana Mission, Presbyterian Church (1854)

• Idiomatic sentences in English and Panjabi (1846)

• A dictionary, English and Punjabee outlines of grammar, also dialogues , by Samuel Starkey (1849)

→ Gurmukhi Punjabi keyboard : to type a script with a script closed to the Devanagari

→ Shahmukhi Punjabi keyboard : to type a text with the Arabic script

• LearnPunjabi

• Grammar checker

• Morphological analysis

• A start in Punjabi : course (+ audio)

• A start in Punjabi by Henry Gleason & Harjeet Singh Gill, revised by Mukhtiar Singh Gill (2013)

• A reference grammar of Punjabi (2013)

• Morphology of Persian loan nouns in Punjabi by Mehwish Noor, Riaz Ahmed Mangrio, Behzad Anwar, in Pakistan Journal of social issues (2019)

• Les mouvements pour le panjabi à Lahore entre 1947 et 1960 (Pakistan) by Julien-Régis Columeau, thesis (2019)

• Teach yourself Panjabi by Hardev Bahri (2011)

• An introduction to Punjabi : grammar, conversation and literature , by Gurinder Singh Mann, Gurdit Singh, Ami Shah, Gibb Schreffler, Anne Murphy (2011)

• Let us learn Gurmukhi by Shamsher Singh Puri (2004)

• Teach yourself Panjabi (1999)

• Panjabi made easy by J. S. Nagra (1988): I & II - III

• A Phonology of Punjābī as spoken in Ludhiana and a Ludhiānī phonetic reader , by Banarsi Das Jain (1934)

• Panjabi manual and grammar : a guide to the colloquial Panjabi , by Thomas Grahame Bailey (1912)

• A Panjabi phonetic reader (1914)

• A guide to Panjabi by Jawahir Singh (1902)

• Grammar of Panjabee language by R. Leech (1838)

• Specimens of Pañjābī by George Abraham Grierson, in Linguistic survey of India (1919)

manuscript in Punjabi

• Aspects of Punjabi literature by Harbans Singh (1961)

• studies about the Punjabi literature and Sikhism, by Denis Matringe

• The Panjab and its popular culture in the modern Panjabi poetry of the 1920s and the early 1930s , in South Asia Research (1995)

• L'apparition de la nouvelle et du roman en panjabi (1930-1947) , in Journal asiatique (1985)

• Histoire du sikhisme et littérature panjabie  : Rana Surat Singh de Bhai Vir Singh , by Denis Matringe, in Revue de l'histoire des religions (1996)

• La tradition orale de la poésie soufie en panjabi au Pakistan aujourd'hui : « Écoute ce que dit Bullhe Šāh ! » , in Traditions orales dans le monde indien (1996)

• Entre charia et coutume  : le qāżī en action dans une romance indienne du XVIII e siècle , in Archives de sciences sociales des religions (2011)

• Genesis , with the first twenty chapters of Exodus , by Levi Janvier (1849)

• IndianManuscripts : Punjabi manuscripts written in the Gurmukhi script

ਸਾਰਾ ਮਨੁੱਖੀ ਪਰਿਵਾਰ ਆਪਣੀ ਮਹਿਮਾ, ਸ਼ਾਨ ਅਤੇ ਹੱਕਾਂ ਦੇ ਪੱਖੋਂ ਜਨਮ ਤੋਂ ਹੀ ਆਜ਼ਾਦ ਹੈ ਅਤੇ ਸੁਤੇ ਸਿੱਧ ਸਾਰੇ ਲੋਕ ਬਰਾਬਰ ਹਨ । ਉਨ੍ਹਾਂ ਸਭਨਾ ਨੂੰ ਤਰਕ ਅਤੇ ਜ਼ਮੀਰ ਦੀ ਸੌਗਾਤ ਮਿਲੀ ਹੋਈ ਹੈ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਭਰਾਤਰੀਭਾਵ ਦੀ ਭਾਵਨਾ ਰਖਦਿਆਂ ਆਪਸ ਵਿਚ ਵਿਚਰਣਾ ਚਾਹੀਦਾ ਹੈ ।

• Universal Declaration of Human Rights : translation into Punjabi (+ audio)

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ਪੜ੍ਹੋ, ਲਿਖੋ, ਬੋਲੋ!

Simple Sentence Structure

Words alone do not make a language. They must be placed in a sentence structure that follows specific grammar rules. There may be many components to a sentence: noun, verb, auxiliary verb, adjective, etc. Since this is an introductory lesson to sentence structure in Punjabi, we will focus on three basic components that make up a simple sentence: subject (noun or pronoun), object (noun, pronoun, or adjective), and verb.

Rule of SOV (Subject – Object – Verb)

In English, the simple sentence structure is Subject – Verb – Object (SVO). In Punjabi, the simple sentence structure follows the SOV rule: Subject – Object – Verb.

Consider the following example:

Typical word order in English: (SVO)

We          are       students.

(Subject)    (Verb)     (Object)

Typical word order in Punjabi (SOV):

ਅਸੀਂ      ਵਿਦਿਆਰਥੀ     ਹਾਂ।

(Subject)   (Object)    (Verb)

The table below shows what subject goes with which conjugation of the verb ਹੋਣਾ (hona, to be). The … represents the object that would complete the phase.

For example, ਮੈਂ ਜੌਹਨ ਹਾਂ means “I am John”, ਇਹ ਕਾਰਲ ਹੈਂ means “this is Karl”, and ਉਹ ਬੱਚੇ ਹਨ means “they are kids”. For negation, please note that ਨਹੀਂ (no) comes after the object and before the verb. For example, I am not sick → main bimaar nahi haan → ਮੈਂ ਬਿਮਾਰ ਨਹੀਂ ਹਾਂ।

In English, when we wish to change the number of an object, we change the ending of the word, usually by adding -s or -es. For example, one boy is singular, whereas two boys are plural. Objects in Punjabi change in the same way depending on their number and gender. Here is a chart showing how to change gender and number of an object in Punjabi using the word ਬੱਚਾ (child) as a base:

As you can see, the word ਬੱਚਾ can be used to express a child of any gender or any number of children. All you need to do is change the ending. You can use this chart with most nouns in Punjabi, though there are some exceptions.

In English, there are some words that don’t change depending on number or gender. For example, the word fish can be used to describe one fish or multiple fish. Other such words are sheep, swine, deer, and folk.

In Punjabi, we also have similar exceptions. For example, ਇਕ ਘਰ (one house) or ਦੋ ਘਰ (two houses). As you can see, the word ਘਰ is unchanged even when the number of houses change. Here are some common exceptions similar to ਘਰ.

There are also adjectives that, when changing from masculine to feminine, only require a bihari to be added to the end. For example:

Adjectives are often used as objects in sentences. For example, in the phrase “I am Punjabi”, the object is the adjective ‘Punjabi’. There are two rules that must be followed when using adjectives in a sentence:

1) Adjectives come right before the object unless a negation is present, in which case the adjective is placed right before the negation.

For example,

He is a good boy → oh changa munda hai → ਉਹ ਚੰਗਾ ਮੁੰਡਾ ਹੈ।

I am not Punjabi → main Punjabi nahi haan → ਮੈਂ ਪੰਜਾਬੀ ਨਹੀਂ ਹਾਂ।

2) Adjectives must agree with the number and gender of the object.

The Punjabi language has exceptions for adjectives just like any language. Some Punjabi adjectives do not end in the -a/-e sound like ਖ਼ੂਬਸੂਰਤ (beautiful) which stays the same regardless of gender/number of the object. For example, consider ਖ਼ੂਬਸੂਰਤ ਬੱਚਾ (beautiful child) & ਖ਼ੂਬਸੂਰਤ ਬੱਚੇ (beautiful children).

Finally, here are some common adjectives to help you form your first sentences:

Here are some example sentences:

Sentence             →                S O V              →                    S V O

ਮੈਂ       ਕਨੇਡੀਅਨ        ਹਾਂ।         →         “I Canadian am”     →      “I am Canadian”

ਅਸੀਂ       ਮੁੰਡੇ ਹਾਂ।         →          “We boys are”       →              “We are boys”

ਤੂੰ            ਖੁਸ਼        ਹੈਂ।          →       “You happy are”     →             “You are happy”

ਇਹ         ਕਾਰ        ਹੈ।   →           “This car is”          →               “This is a car” [1]

ਉਹ        ਕਿਤਾਬ           ਹੈ।          →       “That book is”        →     “That is a book”

ਤੁਸੀਂ    ਵਿਦਿਆਰਥੀ   ਹੋ।       →     “You students are”    →         “You are students”

ਉਹ       ਕੁੜੀਆਂ    ਹਨ।   →         “They girls are”       →              “They are girls”

[1] Note that the Punjabi language does not utilize articles. Whereas in English we would say “This is a car” or “This is the car”, in Punjabi we simply say “This is car.”

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Punjab in History and Historiography: An Introduction

• Published: March 2012
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This volume seeks to consider the notion of Punjabiyat , a loosely defined term often used to describe a sentiment of belonging or attachment to Punjab and/or the foundations of a shared, cross-religious, cross-caste, cross-class culture. Is there an ‘idea of Punjab’ or ‘ideas of Punjab’ that help ground—as Punjabi—people from the region, now scattered across the globe? Or that connect those in Indian and Pakistani Punjab, divided by what is for most of them an impermeable border? In other words, despite political, social, religious—indeed, historical—differences, are there notions of Punjabiyat /Punjabiness that constitute Punjab as a region conceptually in history, culture, and practice? The essays in this volume, through their careful analyses of aspects of Punjabi social, cultural, political, and religious history, taken collectively suggest that there are, indeed.

Part of the impetus for this collection is that volumes on Punjabi culture/s or histories—especially of its modern period—have not been commonplace in academic circles. One is more likely to come across titles that delve into specific aspects of its culture or people, for instance works on ‘Sikh religion’ or the ‘Sikh people’, ‘Islamic identity’ or ‘Hindu reform’ in their Punjabi regional context. Such endeavours are entirely valid and reasonable, and perhaps even necessary, but it is difficult to comprehend the elision if not erasure of Punjabi identity from academic writing. Given that it has been easier for diasporic Punjabis to evoke a much wider and an inclusive Punjabi identity than it has been for Punjabis residing in India or Pakistan, one wonders if this elision is yet another result of the political divisions that have marked Punjab’s twentieth-century history? Have these divisions, whether of 1947 or the postcolonial period, made other identity markers more apt or emotionally more satisfying than the idea of belonging/originating/associating with a region? Or could it be that Punjabi identity is particularly open to appropriation, and even incorporation within other identities—for instance Sikh identity in Indian Punjab?

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Punjab: Punjabi Virsa (ਪੰਜਾਬੀ ਵਿਰਸਾ)/Culture and Tradition of Punjab, History & Punjab de Pind

Punjab is a state of culture, greenery, food , and joyful people. This blog is the continuation of the last blog: Punjab- the heart of India , where we spoke about cities and the culture of Punjab. The tradition of Punjab is very beautiful. It is famous for its rich heritage which attracts many tourists.

In this article , we dive deeper and explore this beautiful state as well as learn about the lifeline of Punjab- the Pinnd’s of Punjab.

Pinnd Di Khushboo (Villages of Punjab)

Punjab culture and tradition can be easily depicted through the pind. The villages of Punjab are really rich in tradition and cultural heritage. A majority of Punjab’s total population lives in the villages aka Pind (in the Punjabi language). The villagers live together as a family, celebrating all the festivals and occasions with pomp and show. Punjab culture is incomplete without dance and music and is a must in the celebrations. Most of us would have witnessed these things through Punjabi songs and Yash Chopra movies .

The villages of Punjab are considered the “lifeline ” of the state. This is because the agricultural, economic, and industrial-strength majorly depend on them.

It may surprise many but Punjabi villages are home to people with different religious communities and faiths. Along with Sikhism, you will find people with other religions like Hinduism, Islam, Jainism, Buddhism, etc. The major castes in the Punjabi community are Khatris, Aroras, Jats, Kambojas, Sainis, Sansis etc. In the villages of Punjab, Punjabi is the most widely spoken language.

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History of Sikhism in Punjab:

The tradition of Punjab goes way back to the 15th century as Sikhism originated during that time in the Punjab region. Around 75% of the Sikh population of the world is living in Punjab. Sikhism developed in an area where the connection between Hindus and Muslims occurred frequently with periods of cooperation and conflict.

Below are the names of the 10 Gurus of Sikhism:

1. Shri Guru Nanak (1469-1539)

2. Guru Angad (1539-1552)

3. Shri Guru Amar Das (1552-1574)

4. Guru Ram Das (1574-1581)

5. Guru Arjan (1581-1606)

6. Shri Guru Hargobind (1606-1644)

7. Guru Har Rai (1644-1661)

8. Shri Guru Har Krishan (1656-1664)

9. Guru Teg Bahadur (1621-1675)

10. Shri Guru Gobind Singh (1666-1708)

Maharaja Ranjit Singh forged The Sikh Empire (1801-1849) on the foundation of the Khalsa from a unified political state. After Maharaja Ranjit Singh’s death in 1839, the empire was weakened by internal divisions and mismanagement.

Let’s talk about the geography now-

The economy of Punjab is the 14th largest economy in India. It has the 9th highest ranking among the Indian States and Union Territories in the HDI (Human Development Index).

Punjab is located in the northwestern region of India and has a total area of 50,362 sq. km. The presence of fertile soils and abundant water sources has made Punjab one of the prominent agricultural-based states. Energy sources and Minerals don’t contribute to Punjab’s economy much. It has India’s largest a number of steel rolling mill plants, which are there in “ Steel Town ” i.e. Mandi Gobindgarh in Fatehgarh Sahib District.

Punjab is bounded by Pakistan on the west, Jammu & Kashmir on the north, Himachal Pradesh on the northeast, and Rajasthan & Haryana on the south. It majorly has a fertile, alluvial plain with 5 rivers along with an extensive irrigation canal system. It is divided into three distinct regions based on the soil types:- Central, Southwestern, and Eastern .

Administrative Set-up

Punjab has 22 districts. These are geographically classified into Majha, Doaba and Poad regions . They are officially divided into 5 districts: Patiala, Jalandhar, Rupnagar, Faridkot, and Ferozepur .

1.    MAJHA

· Tarn Taran

· Gurdaspur

· Pathankot

2.    DOABA

· Hoshiarpur

· Jalandhar

· Kapurthala

· Shaheed Bhagat Singh Nagar (Nawanshahr)

3.    MALWA

· Ferozepur

4.    POADH

· SAS Nagar (Mohali)

· Fatehgarh Sahib

The districts are subdivided into 79 tehsils, each under the administrative control of the Tehsildar. A Tehsil consists of blocks which are 143 in number. Blocks consist of Revenue Villages. There are 12, 278 revenue villages, 22 Zila Parishads, 136 Municipal Committees, and 22 Improvement Trusts which look after 143 towns and 14 cities of Punjab. A newly created Tehsil, Majitha was formed in September 2016. The latest sub-tehsil, Zirakpur is located in the district of Mohali. Chandigarh is the capital of the state and Ludhiana is the largest city.

The Government of Punjab has done some commendable work to improve the educational patterns in the villages. Many Primary and Secondary schools have been started and there is a constant effort to improve the quality of education . 

  Occupation:

The culture and tradition of Punjab may be very famous but agriculture is the lifeline of the state.

Agriculture has always been the principal occupation of people in the villages of Punjab. Punjab is one of the most agriculturally developed areas and contributes heavily to the total agricultural production of India.

There are two main harvests in a year:  Rabi (spring) and Kharif . The people of the villages cultivate crops like Wheat, Gram, Barley, Oil Seeds, Potatoes, Fodder Crops etc. Villagers practice 2 systems of cropping namely  Dofasli Harsali  (2 harvests in a year) and  Ekfasli Harsala  (single crop in a year). Apart from agriculture, various small and medium industries employ the Pinnd (villages) of Punjab.

“Punjabi Virsa”  (Culture of Punjab). 

People in the villages of Punjab are famous worldwide for their fairs and festivals. They flaunt their colorful traditional attire and leave no stone behind to ensure great festivities. Punjab culture is proud of these festivals that are rich and eye-pleasing and are filled with food, laughter, and various forms of traditional dance and music. The major festivals include Lohri , Holi , Rakshabandhan , Baisakhi, Diwali , Gurpurab , Tikka (Bhai Dooj), Teej , Vasant Panchami, etc.

Villagers perform different dance forms like Bhangra, Gidda, Dhamal dance, Jhumar Dance, Kikli etc. 

The lifestyle in the villages and tradition of Punjab has changed a lot in the past 15-20 years. Back in the 90s, people used to sleep in the Vedda (Veranda). But now, most of the houses have Air Conditioners (Amazon affiliate link). Back in the 80s and 90s, women used to cook food on Chulha which was placed in the Veranda, this practice has now been reduced.

Punjabis are very attached to the place to their birthplace and prefer to live a simple life rather than moving to the urban areas. The Punjabi language is a beautiful gemstone (Amazon affiliate link) and gives immense pleasure to the ears. It’s a delight to speak in and listen to the Punjabi language. The people of Punjab are kind-hearted and welcome the guests with open arms and hearts. Also, the women of the house mostly stay back at home and take care of the family and the kids. 

One thing which I need to mention is that just like the culture and tradition of Punjab . The culture of Punjab food is also very vast. Punjabis love to eat and feed others. You will find a wide variety of lip making foods like Chole-kulche, lassi, parathe, chole bhature and much more.

A Moment of Pride for the Punjabis

The Punjabi Language has touched its heights. A huge population of Punjabis is residing in Canada. A few years ago, Punjabi became the 3rd most common language of Canada.

It is a matter of pride to know that Punjabi is now the Canadian Parliament’s 3rd language after English and French (Amazon affiliate link). The 430,705 (approx) Punjabis make up around 2-3% population of Canada . Punjabi is also spoken as the first language by 44% of the Pakistanis. Villages of Punjab are the most loved and favorite destinations for people around the world. Celebration of festivals, the lush green paddy fields along with the wonderful scenic beauty of the Punjabi villages attract visitors across the globe.

So, how was your journey of reading this article? Do share your valuable views in the comment section below.

Sat Sri Akal (ਸਤਿ ਸ੍ਰੀ ਅਕਾਲ)!

Related Posts

Punjab – The Heart of India: Places to Visit in Punjab, Punjabi Food & More

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About Ramnika Chadha Khurana

19 thoughts on “ punjab: punjabi virsa (ਪੰਜਾਬੀ ਵਿਰਸਾ)/culture and tradition of punjab, history & punjab de pind ”.

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That you Rama. Glad you liked it!

It is so helpful article. I want to keep in touch with your blog. It is really lovely.

Very good…Keep it up

Its informative .

Wow nice article

Hi Ramnika enjoyed your article very informative Series of pubjab. All the best keep writing 🙂

Thank You so much Garima 🙂

Hi Ramnika enjoyed your article very informative Serious of pubjab. All the best keep writing 🙂

Very informative. Very well written Keep on writing 💞✌🏻

Thank You 😊

Punjab beautifully described by you yaar 😊😊

Thank you Varun 😊

Fab yr. You have narrated each and every thing of PUNJAB ੴ. Thank you for the full info about punjab👍😊😊

Thank you so much Abhishek 🥰😊

your knowledge is amazing well done keep it up❤️

Thanks Tanish 😊

Felt nostalgic

thank you 🙂

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Punjabi Essay on “Internet”, “ਇੰਟਰਨੈੱਟ”, for Class 10, Class 12 ,B.A Students and Competitive Examinations.

ਜਾਣ-ਪਛਾਣ- ਇੰਟਰਨੈੱਟ ਉਸ ਵਿਵਸਥਾ ਦਾ ਨਾਂ ਹੈ, ਜਿਸ ਰਾਹੀਂ ਦੁਨੀਆਂ ਭਰ ਦੇ ਕੰਪਿਊਟਰ ਇਕ ਦੂਜੇ ਨਾਲ ਜੁੜੇ ਹੋਏ ਤੇ ਉਹ ਇਕ ਦੂਜੇ ਨੂੰ ਸੰਦੇਸ਼ ਭੇਜ ਤੇ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦੇ ਹਨ ਅਤੇ ਇਕ ਦੂਜੇ ਵਿਚ ਮੌਜਦ ਸੂਚਨਾ ਦਾ ਆਦਾਨ-ਪ੍ਰਦਾਨ ਕਰ ਸਕਦੇ ਹਨ । ਇਸ ਵਿਚ ਇਕ ਤਰ੍ਹਾਂ ਉਹ ਫਾਈਬਰ ਆਪਟਿਕ ਫੋਨ-ਲਾਈਨਾਂ ਸੈਟੇਲਾਈਟ ਸੰਬੰਧਾਂ ਤੇ ਹੋਰਨਾਂ ਮਾਧਿਅਮਾਂ ਦੁਆਰਾ ਆਪਸ ਵਿਚ ਗੱਲਾਂ ਕਰਦੇ ਹਨ । ਇਹ ਅਜਿਹਾ ਮਾਧਿਅਮ ਹੈ, ਜਿਸ ਰਾਹੀਂ ਅਸੀਂ ਦੁਨੀਆਂ ਵਿਚ ਕਿਸੇ ਵੀ ਥਾਂ ਬਠ ਆਪਣੇ ਮਿੱਤਰਾਂ ਤੇ ਰਿਸ਼ਤੇਦਾਰਾਂ ਨਾਲ ਗੱਲਾਂ-ਬਾਤਾਂ ਕਰ ਸਕਦੇ ਹਾਂ ਜਾਂ ਉਨ੍ਹਾਂ ਨੂੰ ਸੂਚਨਾ ਭੇਜ ਸਕਦੇ ਹਾਂ । ਇਹ ਸਾਧਨਾ ਦਾ ਇਕ ਅਜਿਹਾ ਸਮੁੰਦਰ ਹੈ, ਜਿਹੜਾ ਇੰਤਜ਼ਾਰ ਕਰਦਾ ਹੈ ਕਿ ਤੁਸੀਂ ਇਸ ਨੂੰ ਰਿੜਕੋ ਤੇ ਇਸ ਵਿਚੋਂ ਚੌਦਾਂ ਨਹੀਂ ਅਣਗਣਤ ਰਤਨ ਕੱਢੇ । ਇਸ ਵਿਚ ਵਣਜ-ਵਪਾਰ ਦੇ ਅਸੀਮਿਤ ਸ਼ੁੱਭ ਮੌਕੇ ਮੌਜੂਦ ਹਨ । ਇਹ ਆਪਣੇ ਕੰਮਾਂ ਲਈ ਸੂਚਨਾ ਦਾ ਆਦਾਨਪ੍ਰਦਾਨ ਕਰਨ ਵਾਲੇ ਕਿੱਤਾਕਾਰਾਂ ਲਈ ਇਕ ਬਹੁਮੁੱਲੀ ਤੇ ਅਣਮੁੱਕ ਖਾਣ ਹੈ । ਇਸ ਵਿਚ ਮੌਜੂਦ ਸੈਂਕੜੇ ਅਜਿਹੀਆਂ ਲਾਇਬਰੇਰੀਆਂ ਅਤੇ ਆਰਕਾਈਵਾਂ ਤੁਹਾਡੀਆਂ ਉਂਗਲਾਂ ਦੇ ਪੋਟਿਆਂ ਉੱਤੇ ਖੁੱਲ੍ਹ ਜਾਂਦੀਆਂ ਹਨ । ਵਿਦਵਾਨਾਂ ਲਈ ਇਸ ਵਿਚ ਸੋਧ-ਪੱਤਰਾਂ ਲਈ ਖੋਜ ਤੇ ਵਪਾਰੀਆਂ ਲਈ ਵਪਾਰ ਕਰਨ ਦੇ ਅਨੇਕਾਂ ਬਹੁਮੁੱਲੇ ਸੋਮੇ ਮੌਜੂਦ ਹਨ । ਇਸਦੇ ਨਾਲ ਹੀ ਇਸ ਵਿਚ ਉਹ ਸ਼ੈਤਾਨੀ ਸਾਮੱਗਰੀ ਤੇ ਪਾਤਰ ਵੀ ਛਿਪੇ ਹੋਏ ਹਨ, ਜਿਹੜੇ ਆਪਣੀ ਵਿਨਾਸ਼ਕਾਰੀ ਭੂਮਿਕਾ ਅਦਾ ਕਰਨ ਲਈ ਤਿਆਰ ਰਹਿੰਦੇ ਹਨ । ਜੇਕਰ ਹੋਰ ਕੁੱਝ ਨਹੀਂ, ਤਾਂ ਇੰਟਰਨੈੱਟ ਸਮੇਂ ਦਾ ਨਾਸ਼ ਕਰਨ ਵਾਲਾ ਤਾਂ ਜ਼ਰੂਰ ਹੀ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ । ਇਸਦੇ ਬਾਵਜੂਦ ਵੀ ਇਹ ਭਵਿੱਖ ਦੀ ਅਜਿਹੀ ਤਕਨਾਲੋਜੀ ਹੈ, ਜਿਹੜੀ ਸਾਡੀ ਤੇ ਸਾਡੇ ਬੱਚਿਆਂ ਦੀ ਜ਼ਿੰਦਗੀ ਨੂੰ ਨਿਸਚੇ ਹੀ ਤੇਜ਼, ਸੁਚੇਤ ਤੇ ਖੂਬਸੂਰਤ ਬਣਾਏਗੀ ।

ਇੰਟਰਨੈੱਟ ਕੀ ਹੈ ?- ਇੰਟਰਨੈੱਟ ਦੀ ਪਰਿਭਾਸ਼ਾ ਇਸ ਤਰ੍ਹਾਂ ਕੀਤੀ ਜਾ ਸਕਦੀ ਹੈ, ‘ਇਹ ਇਕ ਡਾਟਾ ਸੰਚਾਰ ਸਿਸਟਮ ਹੈ, ਜਿਹੜਾ ਕਿ ਵੱਖ-ਵੱਖ ਥਾਂਵਾਂ ਉੱਤੇ ਪਏ ਕੰਪਿਊਟਰਾਂ ਨੂੰ ਆਪਸ ਵਿਚ ਜੋੜ ਕੇ ਉਨ੍ਹਾਂ ਦਾ ਇਕ ਨੈੱਟਵਰਕ ਤਿਆਰ ਕਰਦਾ ਹੈ । ਇਹ ਨੈੱਟਵਰਕ ਲੋਕਲ ਖੇਤਰ (LAN), ਚੌੜੇ ਖੇਤਰ (WAN) ਜਾਂ ਸੰਸਾਰ ਵਿਆਪੀ (WWW) ਹੋ ਸਕਦਾ ਹੈ । ਸਰਲ ਰੂਪ ਨੈੱਟਵਰਕ ਲਈ ਘੱਟੋ-ਘੱਟ ਦੋ ਕੰਪਿਊਟਰਾਂ ਦੀ ਜ਼ਰੂਰਤ ਹੈ, ਜਿਹੜੇ ਕਿ ਇਕ ਤਾਰ ਨਾਲ ਆਪਸ ਵਿਚ ਜੁੜ ਕੇ ਸੂਚਨਾ ਦਾ ਆਦਾਨ-ਪ੍ਰਦਾਨ ਕਰਦੇ ਹਨ । ਪਰੰਤੂ ਇਸਦਾ ਗੁੰਝਲਦਾਰ ਰੂਪ ਇੰਟਰਨੈੱਟ ਕਹਾਉਂਦਾ ਹੈ, ਜਿਸਦਾ ਪਸਾਰ ਵਿਸ਼ਵ-ਵਿਆਪੀ ਹੁੰਦਾ ਹੈ ।

ਇੰਟਰਨੈੱਟ ਦੀ ਪਹਿਲੀ ਪੀੜੀ- ਆਰੰਭ ਵਿਚ ਇੰਟਰਨੈੱਟ ਦੀ ਵਰਤੋਂ ਬਹੁਤ ਗੁਪਤ ਰੂਪ ਵਿਚ ਕੀਤੀ ਜਾਂਦੀ ਹੈ ਅਤੇ ਇਹ ਸਿਸਟਮ ਮੁੱਖ ਤੌਰ ‘ਤੇ ਸਰਕਾਰੀ ਸੰਸਥਾਵਾਂ ਵਿੱਦਿਅਕ ਸੰਸਥਾਵਾਂ ਤੇ ਖੋਜ ਸੰਸਥਾਵਾਂ ਦੁਆਰਾ ਹੀ ਜਾਣਿਆ ਅਤੇ ਵਰਤਿਆ ਜਾਂਦਾ ਸੀ । ਇਸ ਦੀ ਮੁੱਢਲੀ ਵਰਤੋਂ ਇਲੈੱਕਵਾਨਿਕ ਮੇਲ (E-mail) ਲਈ ਵੀ ਕੀਤੀ ਜਾਂਦੀ ਹੈ । ਇਸ ਤਰ੍ਹਾਂ ਇਸ ਦੀ ਨਿੱਜੀ ਜਾਂ ਵਣਜ-ਵਪਾਰ ਲਈ ਵਰਤੋਂ ਉੱਤੇ ਰੋਕਾਂ ਲੱਗੀਆਂ ਹੋਈਆਂ ਹਨ । ਇਸ ਨੂੰ ਇੰਟਰਨੈੱਟ ਦੀ ਪਹਿਲੀ ਪੀੜੀ ਕਿਹਾ ਜਾ ਹੈ |

ਦੂਜੀ ਪੀੜੀ ਦਾ ਇੰਟਰਨੇਟ- ਦੂਜੀ ਪੀੜੀ ਦੇ ਇੰਟਰਨੇਟ ਦਾ ਆਰੰਭ ਬੀਤੀ ਸਾਡੀ ਦੇ  ਅੰਤਮ ਦਹਾਕੇ ਦੇ ਸ਼ੁਰੂ ਵਿਚ ਹੋਇਆ, ਅਜੇ ਵੀ ਖੁੱਲ੍ਹ ਨਹੀਂ ਸੀ। ਕੁੱਝ ਸਮੇਂ ਵਿਚ ਹੀ ਅਮਰੀਕਾ ਵਿਚ ਬਹੁਤ ਸਾਰੀਆਂ ਕੰਪਿਉਟਰ ਸੰਚਾਰ-ਸੇਵਾ ਸੰਸਥਾਵਾਂ ਨੇ ਇੰਟਰਨੈੱਟ ਨਾਲ ਸੰਬੰਧ ਜੋੜਿਆ ਗਿਆ ਕਰੋੜਾਂ ਨਾਨ-ਤਕਨੀਕੀ ਲੋਕਾਂ ਨੂੰ ਪਹਿਲੀ ਵਾਰੀ ਇੰਟਰਨੈੱਟ ਉੱਤੇ ਸੰਚਾਰ ਦਾ ਥਰਥਰਾਹਟ ਭਰਿਆ ਮਜ਼ਾਂ ਪ੍ਰਾਪਤ ਹੋਇਆ ਇਸ ਸਮੇਂ ਇੰਟਰਨੈੱਟ ਨੂੰ ਵਪਾਰਕ ਸੰਸਥਾਵਾਂ ਲਈ ਖੋਲ ਦਿੱਤਾ ਗਿਆ, ਜਿਸ ਨਾਲ ਇਹ ਪੂਰੀ ਤਰ੍ਹਾਂ ਆਮ ਲੋਕਾਂ ਤਕ ਨ ਗਿਆ । ਇਸ ਲਈ ਸਾਨੂੰ ਕੰਪਿਊਟਰ, ਮੋਡਮ, ਟੈਲੀਫ਼ੋਨ ਲਾਈਨ, ਸੰਚਾਰ ਸਾਫ਼ਟ ਵੇਅਰ ਤੇ ਇੰਟਰਨੈੱਟ ਸੇਵਾ ਦੇਣ ਵਾਲ ਸੰਸਥਾ ਤੋਂ ਪ੍ਰਾਪਤ ਅਕਾਉਂਟ ਨੰਬਰ ਦੀ ਜ਼ਰੂਰਤ ਪੈਂਦੀ ਹੈ । ਇੰਟਰਨੈੱਟ ਅਕਾਉਂਟ ਨੰਬਰ ਅਸੀਂ ਕਿਸੇ ਵੀ ਇੰਟਰਨੈੱਟ ਸੇ ਪ੍ਰਦਾਨ ਕਰਨ ਵਾਲੀ ਸੰਸਥਾ ਤੋਂ ਨਿਸਚਿਤ ਘੰਟਿਆਂ ਲਈ ਮਿੱਥੀ ਹੋਈ ਰਕਮ ਦੇ ਕੇ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦੇ ਹਾਂ । ਇਸਦੇ ਨਾਲ ਹੀ ਉਹ ਯੂਸਰ ਨੇਮ (User name) ਦੀ ਮਨਜੂਰੀ ਵੀ ਦਿੰਦੀ ਹੈ । ਇੰਟਰਨੈੱਟ ਅਕਾਊਂਟ ਤੇ ਯੂਸਰ ਨੇਮ ਪ੍ਰਾਪਤ ਕਰਨ ਮਗਰੋਂ ਸੇਵਾ ਪ੍ਰਦਾਨ ਕਰਨ ਵਾਲੀ ਸੰਸਥਾ ਦਾ ਮਾਹਿਰ ਸਾਡੇ ਕੰਪਿਊਟਰ ਨੂੰ ਆਪਣੀ ਸੰਸਥਾ ਨਾਲ ਜੋੜ ਦਿੰਦਾ ਹੈ । ਇਸ ਪਿੱਛੋਂ ਅਸੀਂ ਆਪਣੇ ਕੰਪਿਊਟਰ ਅਤੇ ਮੋਡਮ ਨੂੰ ਚਾਲ ਕਰ ਕੇ ਕੰਪਿਊਟਰ ਸਕਰੀਨ ਉੱਤੇ ਇੰਟਰਨੈੱਟ ਸੇਵਾ ਦੇਣ ਵਾਲੀ ਸੰਸਥਾ ਦੇ ਨਾਂ ਨੂੰ ਮਾਊਥ ਨਾਲ ਕਲਿਕ ਕਰ ਕੇ ਉਸ ਨਾਲ ਸੰਬੰਧ ਸਥਾਪਿਤ ਕਰ ਲੈਂਦੇ ਹਾਂ । ਫਿਰ ਅਸੀਂ ਆਪਣਾ ਯੂਸਰ ਤੇ ਕੋਡ ਨੰਬਰ, ਜੋ ਕਿ ਗੁਪਤ ਹੁੰਦਾ ਹੈ, ਨੂੰ ਫੀਡ ਕਰਨ ਮਗਰੋਂ ਇੰਟਰਨੈੱਟ ਨਾਲ ਜੁੜ ਜਾਂਦੇ ਹਾਂ । ਜੇਕਰ ਅਸੀਂ ਈ-ਮੇਲ ਭੇਜਣੀ ਜਾਂ ਦੇਖਣੀ ਹੋਵੇ, ਤਾਂ ਅਸੀਂ ਆਉਟ ਲੁਕ ਐਕਸਪ੍ਰੈਸ ਨੂੰ ਕਲਿਕ ਕਰ ਕੇ ਈ-ਮੇਲ ਭੇਜਦੇ ਜਾਂ ਪ੍ਰਾਪਤ ਕਰਦੇ ਹਾਂ, ਨਹੀਂ ਤਾਂ ਇੰਟਰਨੈੱਟ ਐਕਸਪਲੋਰਰ ਨੂੰ ਕਲਿਕ ਕਰਨ ਮਗਰੋਂ, ਜਿਹੜੀ ਜਾਂ ਜਿਸ ਕਿਸਮ ਦੀ ਸੂਚਨਾ ਪ੍ਰਾਪਤ ਕਰਨੀ ਹੋਵੇ, ਉਸ ਦੇ ਵੈੱਬਸਾਈਟ ਦਾ ਐਡਰੈੱਸ ਫੀਤ ਕਰਦੇ ਹਾਂ, ਜਿਸ ਨਾਲ ਸੰਬੰਧਿਤ ਵੈਬਸਾਈਟ ਖੁੱਲ੍ਹ ਜਾਂਦਾ ਹੈ ਤੇ ਅਸੀਂ ਉਸ ਤੋਂ ਲੋੜੀਂਦੀ ਸੂਚਨਾ ਪ੍ਰਾਪਤ ਕਰ ਲੈਂਦੇ ਹਾਂ । ਇੰਟਰਨੈੱਟ ਤੋਂ ਸੂਚਨਾ ਲੈਣ ਲਈ ਬਹੁਤ ਸਾਰੇ ਸਾਫ਼ਟ ਵੇਅਰ ਪ੍ਰੋਗਰਾਮ ਵਰਤੇ ਜਾਂਦੇ ਹਨ, ਜਿਵੇਂ ਗੌਫਰ WWW ਤੇ ਮੌਸੈਕ ਆਦਿ । ਇੰਟਰਨੈੱਟ ਨਾਲ ਜੁੜ ਕੇ ਅਸੀਂ Chat ਜਾਂ ਟੈਲੀਫ਼ੋਨ ਵੀ ਕਰਦੇ ਹਾਂ ਤੇ ਹੋਰ ਕੰਮ ਵੀ ਕਰ ਲੈਂਦੇ ਹਾਂ ।ਇੰਟਰਨੈੱਟ ਰਾਹੀਂ ਅਸੀਂ ਕਿਸੇ ਵੀ ਵੈੱਬਸਾਈਟ ਤੋਂ ਕੋਈ ਵੀ ਸੂਚਨਾ ਆਪਣੇ ਕੰਪਿਊਟਰ ਤੇ ਲਿਆ ਸਕਦੇ ਹਾਂ ਤੇ ਜਦੋਂ ਕੰਪਿਊਟਰ ਨੂੰ ਅਜਿਹਾ ਕੋਈ ਕੰਮ ਦੇ ਦਿੱਤਾ ਜਾਵੇ, ਤਾਂ ਉਹ ਉਸ ਤੋਂ ਇਲਾਵਾ ਹੋਰ ਕੰਮ ਕਰਦਾ ਹੋਇਆ ਜਾਂ ਸਾਡੇ ਸੁੱਤਿਆਂ ਵੀ ਉਹ ਕੰਮ ਕਰ ਦਿੰਦਾ ਹੈ । ਅਸੀਂ ਕੰਪਿਊਟਰ ਤੋਂ ਤੇਜ਼ੀ ਨਾਲ ਕੰਮ ਲੈਣਾ ਚਾਹੀਏ, ਤਾਂ ਉਸ ਵਿਚ ਅਜਿਹਾ ਪ੍ਰਬੰਧ ਵੀ ਹੁੰਦਾ ਹੈ ।

ਸੰਚਾਰ ਸੇਵਾਵਾਂ- ਇੰਟਰਨੈੱਟ ਉੱਤੇ ਪ੍ਰਾਪਤ ਹੋਣ ਵਾਲੀਆਂ ਸੰਚਾਰ ਸੇਵਾਵਾਂ ਨੂੰ ਅਸੀਂ ਦੋ ਭਾਗਾਂ ਵਿਚ ਵੰਡ ਸਕਦੇ ਹਾਂ । ਇਨਾਂ ਵਿਚੋਂ ਇਕ ਹੈ, ਵਿਅਕਤੀ ਤਕ ਸੰਚਾਰ ਸੇਵਾਵਾਂ, ਜਿਨ੍ਹਾਂ ਵਿਚ

(ਉ) ਈ-ਮੇਲ (E-mail)

(ਅ) ਗੱਲ-ਬਾਤ (Chat)

ਅਤੇ (ੲ) ਟੈਲੀਫ਼ੋਨੀ ਸ਼ਾਮਲ ਹਨ । ਇਨ੍ਹਾਂ ਵਿਚੋਂ ਈ-ਮੇਲ ਦੀ ਵਰਤੋਂ ਸਭ ਤੋਂ ਵੱਧ ਹੁੰਦੀ ਹੈ । ਦੂਜੀ ਸੰਚਾਰ ਸੇਵਾ ਹੈ, ਵਿਅਕਤੀ ਤੋਂ ਗਰੁੱਪ ਤਕ ਹੈ । ਇਸ ਵਿਚ ਇਕ ਵਿਅਕਤੀ ਸੰਸਾਰ ਦੇ ਵੱਖ-ਵੱਖ ਥਾਂਵਾਂ ‘ਤੇ ਬੈਠੇ ਬਹੁਤ ਸਾਰੇ ਵਿਅਕਤੀਆਂ ਜਾਂ ਗਰੁੱਪਾਂ ਨਾਲ ਆਹਮੋ-ਸਾਹਮਣਾ ਵਿਚਾਰ-ਵਟਾਂਦਰਾ ਕਰਦਾ ਹੈ ।

ਇੰਟਰਨੈੱਟ ਉੱਤੇ ਸੂਚਨਾ ਦਾ ਪ੍ਰਾਪਤ ਹੋਣਾ ਸ਼ਾਇਦ ਇਸ ਦੀ ਲੋਕ-ਪ੍ਰਿਅਤਾ ਦਾ ਸਭ ਤੋਂ ਵੱਡਾ ਕਾਰਨ ਹੈ, ਜਿਸ ਕਰਕੇ ਇੰਟਰਨੈੱਟ ਹਰ ਘਰ ਵਿਚ ਆਪਣਾ ਸਥਾਨ ਬਣਾ ਰਿਹਾ ਹੈ। ਵਿਸ਼ਵ-ਵਿਆਪੀ ਵੈਬ (WWW) ਇੱਕ ਤਰਾਂ ਨਾਲ ਸਭ ਪਾਸੇ ਪਸਰਿਆ ਹੋਇਆ ਮਲਟੀਮੀਡੀਆ ਤੇ ਹਾਈਪਰਮੀਡੀਆ ਪ੍ਰਕਾਸ਼ਨ ਸਿਸਟਮ ਹੈ । ਇਹ ਸੰਸਾਰ ਵਿਚ ਸਭ ਤੋਂ ਵੱਧ ਦੋਸਤਾਨਾਂ ਤੇ ਨਿੱਤ ਵਿਕਸਿਤ ਹੋ ਰਿਹਾ ਹੈ ਡਾਈਬੇਸ ਹੈ ।

ਭਵਿੱਖ- ਇੰਟਰਨੈੱਟ ਵਿਚ ਪੈਦਾ ਹੋ ਰਹੇ ਨਵੇਂ ਝੁਕਾਅ ਅਤੇ ਤਕਨੀਕਾਂ ਇਸ ਗੱਲ ਦੀਆਂ ਸੂਚਕ ਹਨ ਕਿ ਭਵਿੱਖ ਵਿੱਚ ਇਸਦਾ ਮਨੁੱਖੀ ਜੀਵਨ ਵਿਚ ਕਿੰਨਾ ਮਹੱਤਵਪੂਰਨ ਰੋਲ ਹੋਵੇਗਾ | ਇੰਟਰਨੈੱਟ ਉੱਤੇ ਖ਼ਬਰਾਂ ਦੀ ਤਟਫਟ ਆਨਲਾਈਨ ਰਿਪੋਰਟਿੰਗ ਜਾਂ ਸਾਖਿਅਤ ਵੈੱਬ-ਕਾਸਟਿੰਸ ਨੇ ਖ਼ਬਰਾਂ ਪੁਚਾਉਣ ਦੇ ਖੇਤਰ ਵਿਚ ਨਵੇਂ ਪਸਾਰ ਖੋਲ੍ਹ ਦਿੱਤੇ ਹਨ ਤੇ ਮਲਟੀਮੀਡੀਆ ਇੰਟਰਨੈੱਟ ਦਾ ਇਕ ਅਟੁੱਟ ਹਿੱਸਾ ਬਣ ਗਿਆ ਹੈ ।

ਈ-ਕਾਮਰਸ ਦਾ ਵਿਕਾਸ-ਈ-ਕਾਮਰਸ ਦਾ ਵਿਕਾਸ ਦੂਜੀ ਪੀੜ੍ਹੀ ਦੇ ਇੰਟਰਨੈੱਟ ਦੀ ਇਕ ਹੋਰ ਹੈਰਾਨ ਕਰਨ ਵਾਲੀ ਦੇਣ ਹੈ, ਜਿਸ ਨਾਲ ਇਸ ਮਾਧਿਅਮ ਦੀ ਸਮਰੱਥਾ ਦੀ ਖੋਜ ਕਰਨ ਲਈ ਵੱਧ ਤੋਂ ਵੱਧ ਕੰਪਨੀਆਂ ਅੱਗੇ ਆ ਰਹੀਆਂ ਹਨ ਅਤੇ ਇੰਟਰਨੈੱਟ ਉੱਤੇ ਉਹ ਸੱਚਮੁੱਚ ਦੇ ਸ਼ੋ-ਰੂਮ ਸਥਾਪਤ ਕਰ ਰਹੀਆਂ ਹਨ, ਜਿਨ੍ਹਾਂ ਤਕ ਦੁਨੀਆਂ ਵਿਚ ਕਿਸੇ ਥਾਂ ਇੰਟਰਨੇਟ ਦਾ ਵਰਤੋਂ ਕਰਨ ਵਾਲੇ ਵਿਅਕਤੀ ਮਾਊਸ ਨੂੰ ਕਲਿਕ ਕਰ ਕੇ ਪਹੁੰਚ ਕਰ ਸਕਦਾ ਹੈ ਅਤੇ ਉਹ ਉਸ ਉੱਤੇ ਇਲੈੱਕਵਾਂ ਕੈਟਾਲਾਗ, ਉਤਪਾਦਨ ਤਸਵੀਰਾਂ, ਪ੍ਰਦਰਸ਼ਨ ਅਤੇ ਹੋਰ ਜਾਣਕਾਰੀ ਨੂੰ ਦੇਖ ਆਪਣੇ ਕੈਡਿਟ ਕਾਰਡ ਦੀ ਵਰਤੋਂ ਕਰਦੇ ਹੋਏ ਕਿਸੇ ਵੀ ਚੀਜ਼ ਨੂੰ ਖ਼ਰੀਦਣ ਲਈ ਆਡਰ ਦੇ ਸਕਦਾ ਹੈ । ਬੈਂਕਾਂ ਵਿਚ ਲੈਣ-ਦੇਣ ਦਾ ਏ. ਟੀ. ਐੱਮ. (ATM) ਇਸੇ ਦਾ ਹੀ ਹਿੱਸਾ ਹਨ |

ਖ਼ਬਰਦਾਰ ਰਹਿਣ ਦੀ ਲੋੜ- ਇੰਟਰਨੈੱਟ ਉੱਤੇ ਭਿੰਨ-ਭਿੰਨ ਵੈਬਸਾਈਟਾਂ ਉੱਤੇ ਬਹੁਤ ਸਾਰੀ ਅਸ਼ਲੀਲ ਸਾਮੱਗਰੀ ਵੀ ਉਪਲੱਬਧ ਹੈ । ਇਸ ਤੋਂ ਬੱਚਿਆਂ ਤੇ ਨੌਜਵਾਨ ਪੀੜੀ ਨੂੰ ਬਚਾ ਕੇ ਰੱਖਣ ਦੀ ਬਹੁਤ ਲੋੜ ਹੈ ।

ਸਾਰ-ਅੰਸ਼- ਇਸ ਤਰਾਂ ਅਸੀਂ ਕਹਿ ਸਕਦੇ ਹਾਂ ਕਿ ਆਉਣ ਵਾਲੇ ਸਮੇਂ ਵਿਚ ਇੰਟਰਨੈੱਟ ਸਾਡੇ ਜੀਵਨ ਦੇ ਹਰ ਖੇਤਰ ਵਿਚ ਪਸਰ ਜਾਵੇਗਾ ਤੇ ਇਸ ਨਾਲ ਜੀਵਨ ਮੁਕਾਬਲੇ ਤੇ ਤਣਾਓ ਵਧਣ ਨਾਲ ਭਰਪੂਰ ਹੋਣ ਦੇ ਨਾਲ-ਨਾਲ ਤੇਜ਼ੀ, ਸੁਚੇਤਨਤਾ ਤੇ ਸਾਵਧਾਨੀ ਨੂੰ ਵੀ ਆਪਣੇ ਵਿਚ ਸਮੋਂਦਾ ਹੋਇਆ ਵਿਸ਼ਵ-ਭਾਈਚਾਰੇ ਵਿਚ ਏਕਤਾ, ਸਾਂਝ ਤੇ ਮਿਲਵਰਤਣ ਦਾ ਪਸਾਰ ਕਰੇਗਾ ।

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English Punjabi Dictionary | ਅੰਗ੍ਰੇਜ਼ੀ ਪੰਜਾਬੀ ਸ਼ਬਦ-ਕੋਸ਼

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thesis - Meaning in Punjabi

Thesis word forms & inflections, definitions and meaning of thesis in english, thesis noun.

• dissertation

ਥੀਸਿਸ, ... Subscribe

Synonyms of thesis

A thesis , or dissertation , is a document submitted in support of candidature for an academic degree or professional qualification presenting the author's research and findings. In some contexts, the word thesis or a cognate is used for part of a bachelor's or master's course, while dissertation is normally applied to a doctorate. This is the typical arrangement in American English. In other contexts, such as within most institutions of the United Kingdom and Republic of Ireland, the reverse is true. The term graduate thesis is sometimes used to refer to both master's theses and doctoral dissertations.

ਥੀਸਿਸ ਜਾਂ ਖੋਜ ਨਿਬੰਧ ਇੱਕ ਅਕਾਦਮਿਕ ਡਿਗਰੀ ਜਾਂ ਪੇਸ਼ੇਵਰ ਯੋਗਤਾ ਲਈ ਉਮੀਦਵਾਰੀ ਦੇ ਸਮਰਥਨ ਵਿੱਚ ਲੇਖਕ ਦੀ ਖੋਜ ਅਤੇ ਨਤੀਜਿਆਂ ਨੂੰ ਪੇਸ਼ ਕਰਨ ਵਾਲੀ ਇੱਕ ਦਸਤਾਵੇਜ਼ ਹੈ। ਕੁਝ ਪ੍ਰਸੰਗਾਂ ਵਿੱਚ, ਸ਼ਬਦ "ਥੀਸਿਸ" ਜਾਂ ਕੋਗਨੇਟ ਦੀ ਵਰਤੋਂ ਇੱਕ ਬੈਚਲਰ ਜਾਂ ਮਾਸਟਰ ਕੋਰਸ ਦੇ ਇੱਕ ਹਿੱਸੇ ਲਈ ਕੀਤੀ ਜਾਂਦੀ ਹੈ, ਜਦੋਂ ਕਿ "ਖੋਜ-ਪੱਤਰ" ਆਮ ਤੌਰ ਤੇ ਡਾਕਟਰੇਟ ਲਈ ਹੁੰਦਾ ਹੈ, ਜਦੋਂ ਕਿ ਦੂਜੇ ਪ੍ਰਸੰਗਾਂ ਵਿੱਚ, ਉਲਟਾ ਸੱਚ ਹੈ। ਗ੍ਰੈਜੂਏਟ ਥੀਸਿਸ ਪਦ ਨੂੰ ਕਈ ਵਾਰ ਮਾਸਟਰ ਦੇ ਥੀਸੀਸਾਂ ਅਤੇ ਡਾਕਟੋਰਲ ਖੋਜ-ਨਿਬੰਧਾਂ ਦੋਵਾਂ ਨੂੰ ਦਰਸਾਉਣ ਲਈ ਵਰਤਿਆ ਜਾਂਦਾ ਹੈ।

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Meaning of freedom: County students win American Legion Essay Contest

Warren Area Elementary Center American Legion essay contest winners include, from left, Grayson Zale (third grade, third place), Elizabeth Rockwell (third grade, second place), Lennox Wagner (third grade, first place), Lilly Flick (fourth grade, first place), Alex Lent (fourth grade, second place) and Sidney Arnold (fourth trade, third place). Also in the photo are, at left, Pam Colvin, American Legion Contest Coordinator for Warren, and, right, Rebecca Downey, enrichment instructor.

That was the prompt for this year’s American Legion Americanism Essay Contest.

Students across Warren County did the rest.

“Winners were selected from essay submissions from the various classes or age bands from each region in the county,” Rebecca Downey, enrichment instructor, explained.

The top three winners in each school received a monetary prize and have their essay now to go to the state competition.

Photos provided to the Times Observer Cailee Williams, a student at Eisenhower Elementary School, was first place at her school in the American Legion essay contest.

“Freedom means you can do what you want, when you want, and how you want to do it,” Cailee Williams, an Eisenhower Elementary student wrote. “Abusing these freedoms can lead to consequences. Even though there are consequences for every choice you make, having the ability to choose is what makes freedom so important to me.”

“Freedom is the basic source of happiness as every other thing will reach us only if we have the liberty to do things,” Lilly Flick, a fourth-grader at Warren Area Elementary Center explained. “Freedom gives you the opportunity to take risks, make mistakes, learn from them, and improve your skills.

“Freedom to protect people who protect us is also important,” Lennox Wagner, a WAEC third-grader wrote. “No one should be a slave to anyone. It is OK to work hard and have a boss, as long as you are being paid.”

“I was born and raised almost my whole life in Ukraine, but almost two years ago war started once again,” Sasha Komina, who took first at Beaty-Warren Middle School, wrote. “In some cities people were harmfully forced to leave our country, and go to Russian territory. If they didn’t leave, they would harm and kill those innocent people.

“At the moment, our country is fighting for our freedom. If we don’t fight, Russia would have taken over our country and they would control us. Russia has different opinions and rules than us that we don’t agree with, and if they would take over our country we would have no freedom (of) speech, no freedom of doing something or anything.”

“I want people to know what’s happening,” she added, “because not any of the innocent people that just wanted to live a peaceful life deserve any of this.”

According to the American Legion Auxiliary, the American Essay Contest was created to “teach students the value of patriotism and what it means to be Americans. Thousands of students participate in the program each year and help promote a lifelong respect of our flag and country.”

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ਪੰਜਾਬੀ ਦੇ ਲੇਖ : ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ ਲੇਖ | Essay on Pollution in Punjabi

ਪੰਜਾਬੀ ਦੇ ਲੇਖ : ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ ਲੇਖ | Essay on Pollution in Punjabi | Pollution Essay in  Punjabi Language

ਅਸੀਂ ਆਪਣੀ ਵੈੱਬਸਾਈਟ ‘ਤੇ ਕਲਾਸ 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12 ਅਤੇ ਕਾਲਜ ਦੇ ਵਿਦਿਆਰਥੀਆਂ (Punjabi Essay for Class 10) ਲਈ ਵੱਖ-ਵੱਖ ਤਰ੍ਹਾਂ ਦੇ ਪੰਜਾਬੀ ਦੇ ਲੇਖ Punjabi Language Essay ਪ੍ਰਦਾਨ ਕਰ ਰਹੇ ਹਾਂ। ਇਸ ਕਿਸਮ ਦਾ ਲੇਖ ਤੁਹਾਡੇ ਬੱਚਿਆਂ ਅਤੇ ਵਿਦਿਆਰਥੀਆਂ ਦੀਆਂ ਵਾਧੂ ਪਾਠਕ੍ਰਮ ਗਤੀਵਿਧੀਆਂ ਜਿਵੇਂ: ਲੇਖ ਲਿਖਣ, ਬਹਿਸ ਮੁਕਾਬਲੇ ਅਤੇ ਚਰਚਾ ਵਿੱਚ ਬਹੁਤ ਮਦਦਗਾਰ ਸਾਬਤ ਹੋਵੇਗਾ।

Pradushan essay in Punjabi : ਪ੍ਰਦੂਸ਼ਣ ਵਾਤਾਵਰਣ ਵਿੱਚ ਹਾਨੀਕਾਰਕ ਪਦਾਰਥਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਹੈ। ਇਨ੍ਹਾਂ ਹਾਨੀਕਾਰਕ ਪਦਾਰਥਾਂ ਨੂੰ ਪ੍ਰਦੂਸ਼ਕ ਕਿਹਾ ਜਾਂਦਾ ਹੈ। ਪ੍ਰਦੂਸ਼ਕ ਕੁਦਰਤੀ ਹੋ ਸਕਦੇ ਹਨ, ਜਿਵੇਂ ਕਿ ਜਵਾਲਾਮੁਖੀ ਸੁਆਹ। ਉਹ ਮਨੁੱਖੀ ਗਤੀਵਿਧੀਆਂ ਦੁਆਰਾ ਵੀ ਬਣਾਏ ਜਾ ਸਕਦੇ ਹਨ, ਜਿਵੇਂ ਕਿ ਫੈਕਟਰੀਆਂ ਦੁਆਰਾ ਪੈਦਾ ਕੀਤੀ ਰੱਦੀ ਜਾਂ ਰਨ-ਆਫ। ਪ੍ਰਦੂਸ਼ਕ ਹਵਾ, ਪਾਣੀ ਅਤੇ ਜ਼ਮੀਨ ਦੀ ਗੁਣਵੱਤਾ ਨੂੰ ਨੁਕਸਾਨ ਪਹੁੰਚਾਉਂਦੇ ਹਨ।

ਬਹੁਤ ਸਾਰੀਆਂ ਚੀਜ਼ਾਂ ਜੋ ਲੋਕਾਂ ਲਈ ਲਾਭਦਾਇਕ ਹੁੰਦੀਆਂ ਹਨ, ਪ੍ਰਦੂਸ਼ਣ ਪੈਦਾ ਕਰਦੀਆਂ ਹਨ। ਕਾਰਾਂ ਆਪਣੀਆਂ ਨਿਕਾਸ ਪਾਈਪਾਂ ਤੋਂ ਪ੍ਰਦੂਸ਼ਕ ਫੈਲਾਉਂਦੀਆਂ ਹਨ। ਬਿਜਲੀ ਪੈਦਾ ਕਰਨ ਲਈ ਕੋਲਾ ਜਲਾਉਣਾ ਹਵਾ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕਰਦਾ ਹੈ।

ਉਦਯੋਗ ਅਤੇ ਘਰ ਕੂੜਾ ਅਤੇ ਸੀਵਰੇਜ ਪੈਦਾ ਕਰਦੇ ਹਨ ਜੋ ਜ਼ਮੀਨ ਅਤੇ ਪਾਣੀ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕਰ ਸਕਦੇ ਹਨ। ਕੀਟਨਾਸ਼ਕ—ਰਸਾਇਣਕ ਜ਼ਹਿਰ ਜੋ ਨਦੀਨਾਂ ਅਤੇ ਕੀੜੇ-ਮਕੌੜਿਆਂ ਨੂੰ ਮਾਰਨ ਲਈ ਵਰਤੇ ਜਾਂਦੇ ਹਨ—ਪਾਣੀ ਦੇ ਰਸਤਿਆਂ ਵਿਚ ਜਾ ਕੇ ਜੰਗਲੀ ਜੀਵਾਂ ਨੂੰ ਨੁਕਸਾਨ ਪਹੁੰਚਾਉਂਦੇ ਹਨ।

ਪ੍ਰਦੂਸ਼ਣ ਦੀਆਂ ਕਿਸਮਾਂ

• ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ
• ਪਾਣੀ ਦਾ ਪ੍ਰਦੂਸ਼ਣ
• ਮਿੱਟੀ ਪ੍ਰਦੂਸ਼ਣ

ਜਿਵੇਂ ਕਿ ਇਹ ਇੱਕ ਪ੍ਰਚਲਿਤ ਵਾਤਾਵਰਣਿਕ ਚਿੰਤਾ ਹੈ, ਇਹ ਤੇਜ਼ੀ ਨਾਲ ਸਕੂਲ ਅਤੇ ਕਾਲਜ ਦੇ ਟੈਸਟਾਂ ਦੇ ਨਾਲ-ਨਾਲ ਪ੍ਰੀਖਿਆਵਾਂ ਵਿੱਚ ਲਿਖਤੀ ਭਾਗ ਦੇ ਅਧੀਨ ਬੇਨਤੀ ਕੀਤੀ ਜਾਂਦੀ ਹੈ। ਪੰਜਾਬੀ ਵਿੱਚ ਪ੍ਰਦੂਸ਼ਣ ਨਿਬੰਧ ਲਈ ਇਸ ਬਲਾਗ ਦਾ ਉਦੇਸ਼ ਤੁਹਾਨੂੰ ਜ਼ਰੂਰੀ ਗਿਆਨ ਦੇ ਨਾਲ-ਨਾਲ Pollution Essay in Punjabi ਤਿਆਰ ਕਰਨ ਲਈ ਟਿਪਸ ਅਤੇ ਟ੍ਰਿਕਸ ਦੀ ਮਦਦ ਕਰਨਾ ਹੈ।

Punjabi Pollution Essay | ਪੰਜਾਬੀ ਵਿੱਚ ਪ੍ਰਦੂਸ਼ਣ ਬਾਰੇ ਲੇਖ ਦੀ ਜਾਣ-ਪਛਾਣ

ਜਦੋਂ ਅਣਚਾਹੇ ਤੱਤ ਹਵਾ, ਪਾਣੀ, ਮਿੱਟੀ ਆਦਿ ਵਿੱਚ ਘੁਲ ਕੇ ਇਸ ਨੂੰ ਇਸ ਹੱਦ ਤੱਕ ਗੰਦਾ ਕਰ ਦਿੰਦੇ ਹਨ ਕਿ ਇਸ ਦਾ ਸਿਹਤ ‘ਤੇ ਬੁਰਾ ਅਸਰ ਪੈਣਾ ਸ਼ੁਰੂ ਹੋ ਜਾਂਦਾ ਹੈ, ਤਾਂ ਉਸ ਨੂੰ ਪ੍ਰਦੂਸ਼ਣ ਕਿਹਾ ਜਾਂਦਾ ਹੈ। ਪ੍ਰਦੂਸ਼ਣ ਕੁਦਰਤੀ ਅਸੰਤੁਲਨ ਪੈਦਾ ਕਰਦਾ ਹੈ। ਇਸ ਦੇ ਨਾਲ ਹੀ ਇਹ ਮਨੁੱਖੀ ਜੀਵਨ ਲਈ ਵੀ ਖਤਰੇ ਦੀ ਘੰਟੀ ਹੈ।

ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ 500+ ਸ਼ਬਦਾਂ ਦਾ ਲੇਖ | 500+ Words Essay on Pollution in Punjabi

ਪ੍ਰਦੂਸ਼ਣ ਇੱਕ ਅਜਿਹਾ ਸ਼ਬਦ ਹੈ ਜਿਸ ਬਾਰੇ ਅੱਜ ਕੱਲ੍ਹ ਬੱਚੇ ਵੀ ਜਾਣੂ ਹਨ। ਇਹ ਇੰਨਾ ਆਮ ਹੋ ਗਿਆ ਹੈ ਕਿ ਲਗਭਗ ਹਰ ਕੋਈ ਇਸ ਤੱਥ ਨੂੰ ਸਵੀਕਾਰ ਕਰਦਾ ਹੈ ਕਿ ਪ੍ਰਦੂਸ਼ਣ ਲਗਾਤਾਰ ਵੱਧ ਰਿਹਾ ਹੈ। ‘ਪ੍ਰਦੂਸ਼ਣ’ ਸ਼ਬਦ ਦਾ ਅਰਥ ਹੈ ਕਿਸੇ ਚੀਜ਼ ਵਿੱਚ ਕਿਸੇ ਅਣਚਾਹੇ ਵਿਦੇਸ਼ੀ ਪਦਾਰਥ ਦਾ ਪ੍ਰਗਟਾਵਾ। ਜਦੋਂ ਅਸੀਂ ਧਰਤੀ ‘ਤੇ ਪ੍ਰਦੂਸ਼ਣ ਦੀ ਗੱਲ ਕਰਦੇ ਹਾਂ, ਤਾਂ ਅਸੀਂ ਵੱਖ-ਵੱਖ ਪ੍ਰਦੂਸ਼ਕਾਂ ਦੁਆਰਾ ਕੁਦਰਤੀ ਸਰੋਤਾਂ ਦੇ ਹੋ ਰਹੇ ਦੂਸ਼ਣ ਦਾ ਹਵਾਲਾ ਦਿੰਦੇ ਹਾਂ।

ਇਹ ਸਭ ਮੁੱਖ ਤੌਰ ‘ਤੇ ਮਨੁੱਖੀ ਗਤੀਵਿਧੀਆਂ ਕਾਰਨ ਹੁੰਦਾ ਹੈ ਜੋ ਵਾਤਾਵਰਣ ਨੂੰ ਇੱਕ ਤੋਂ ਵੱਧ ਤਰੀਕਿਆਂ ਨਾਲ ਨੁਕਸਾਨ ਪਹੁੰਚਾਉਂਦੀਆਂ ਹਨ। ਇਸ ਲਈ ਇਸ ਮੁੱਦੇ ਨੂੰ ਤੁਰੰਤ ਹੱਲ ਕਰਨ ਦੀ ਫੌਰੀ ਲੋੜ ਪੈਦਾ ਹੋ ਗਈ ਹੈ। ਕਹਿਣ ਦਾ ਭਾਵ ਇਹ ਹੈ ਕਿ ਪ੍ਰਦੂਸ਼ਣ ਸਾਡੀ ਧਰਤੀ ਨੂੰ ਬੁਰੀ ਤਰ੍ਹਾਂ ਨੁਕਸਾਨ ਪਹੁੰਚਾ ਰਿਹਾ ਹੈ ਅਤੇ ਸਾਨੂੰ ਇਸ ਦੇ ਪ੍ਰਭਾਵਾਂ ਨੂੰ ਮਹਿਸੂਸ ਕਰਨ ਅਤੇ ਇਸ ਨੁਕਸਾਨ ਨੂੰ ਰੋਕਣ ਦੀ ਲੋੜ ਹੈ। ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ ਇਸ ਲੇਖ ਵਿਚ, ਅਸੀਂ ਦੇਖਾਂਗੇ ਕਿ ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਕੀ ਪ੍ਰਭਾਵ ਹਨ ਅਤੇ ਇਸ ਨੂੰ ਕਿਵੇਂ ਘਟਾਇਆ ਜਾ ਸਕਦਾ ਹੈ।

ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਪ੍ਰਭਾਵ | Effects of Pollution

ਪ੍ਰਦੂਸ਼ਣ ਜੀਵਨ ਦੀ ਗੁਣਵੱਤਾ ਨੂੰ ਇਸ ਤੋਂ ਵੱਧ ਪ੍ਰਭਾਵਿਤ ਕਰਦਾ ਹੈ ਜਿਸਦੀ ਕੋਈ ਕਲਪਨਾ ਨਹੀਂ ਕਰ ਸਕਦਾ ਹੈ। ਇਹ ਰਹੱਸਮਈ ਤਰੀਕਿਆਂ ਨਾਲ ਕੰਮ ਕਰਦਾ ਹੈ, ਕਈ ਵਾਰ ਜੋ ਨੰਗੀ ਅੱਖ ਨਾਲ ਨਹੀਂ ਦੇਖਿਆ ਜਾ ਸਕਦਾ ਹੈ। ਹਾਲਾਂਕਿ, ਇਹ ਵਾਤਾਵਰਣ ਵਿੱਚ ਬਹੁਤ ਜ਼ਿਆਦਾ ਮੌਜੂਦ ਹੈ.

ਉਦਾਹਰਨ ਲਈ, ਤੁਸੀਂ ਹਵਾ ਵਿੱਚ ਮੌਜੂਦ ਕੁਦਰਤੀ ਗੈਸਾਂ ਨੂੰ ਦੇਖਣ ਦੇ ਯੋਗ ਨਹੀਂ ਹੋ ਸਕਦੇ ਹੋ, ਪਰ ਉਹ ਅਜੇ ਵੀ ਉੱਥੇ ਹਨ। ਇਸੇ ਤਰ੍ਹਾਂ, ਜੋ ਪ੍ਰਦੂਸ਼ਕ ਹਵਾ ਵਿੱਚ ਗੜਬੜ ਕਰ ਰਹੇ ਹਨ ਅਤੇ ਕਾਰਬਨ ਡਾਈਆਕਸਾਈਡ ਦੇ ਪੱਧਰ ਨੂੰ ਵਧਾ ਰਹੇ ਹਨ, ਉਹ ਮਨੁੱਖਾਂ ਲਈ ਬਹੁਤ ਖਤਰਨਾਕ ਹਨ। ਕਾਰਬਨ ਡਾਈਆਕਸਾਈਡ ਦਾ ਵਧਿਆ ਪੱਧਰ ਗਲੋਬਲ ਵਾਰਮਿੰਗ ਵੱਲ ਲੈ ਜਾਵੇਗਾ।

ਪ੍ਰਦੂਸ਼ਣ ਜ਼ਰੂਰੀ ਤੌਰ ‘ਤੇ ਮਨੁੱਖੀ ਜੀਵਨ ਦੀ ਗੁਣਵੱਤਾ ਨੂੰ ਪ੍ਰਭਾਵਿਤ ਕਰਦਾ ਹੈ। ਇਹ ਸਾਡੇ ਪੀਣ ਵਾਲੇ ਪਾਣੀ ਤੋਂ ਲੈ ਕੇ ਸਾਹ ਲੈਣ ਵਾਲੀ ਹਵਾ ਤੱਕ ਲਗਭਗ ਹਰ ਚੀਜ਼ ਨੂੰ ਘਟਾਉਂਦਾ ਹੈ। ਇਹ ਸਿਹਤਮੰਦ ਜੀਵਨ ਲਈ ਲੋੜੀਂਦੇ ਕੁਦਰਤੀ ਸਰੋਤਾਂ ਨੂੰ ਨੁਕਸਾਨ ਪਹੁੰਚਾਉਂਦਾ ਹੈ।

ਹੋਰ ਤਾਂ ਹੋਰ, ਉਦਯੋਗਿਕ ਵਿਕਾਸ, ਧਾਰਮਿਕ ਰੀਤੀ-ਰਿਵਾਜਾਂ ਦੇ ਨਾਂ ‘ਤੇ ਪਾਣੀ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ, ਜਿਸ ਨਾਲ ਪੀਣ ਵਾਲੇ ਪਾਣੀ ਦੀ ਕਮੀ ਹੋ ਜਾਵੇਗੀ। ਪਾਣੀ ਤੋਂ ਬਿਨਾਂ ਮਨੁੱਖੀ ਜੀਵਨ ਸੰਭਵ ਨਹੀਂ ਹੈ। ਇਸ ਤੋਂ ਇਲਾਵਾ, ਜਿਸ ਤਰੀਕੇ ਨਾਲ ਕੂੜਾ ਜ਼ਮੀਨ ‘ਤੇ ਸੁੱਟਿਆ ਜਾਂਦਾ ਹੈ ਉਹ ਅੰਤ ਵਿੱਚ ਮਿੱਟੀ ਵਿੱਚ ਖਤਮ ਹੋ ਜਾਂਦਾ ਹੈ ਅਤੇ ਜ਼ਹਿਰੀਲਾ ਹੋ ਜਾਂਦਾ ਹੈ। ਜੇਕਰ ਜ਼ਮੀਨੀ ਪ੍ਰਦੂਸ਼ਣ ਇਸੇ ਰਫ਼ਤਾਰ ਨਾਲ ਹੁੰਦਾ ਰਿਹਾ, ਤਾਂ ਸਾਡੇ ਕੋਲ ਫ਼ਸਲਾਂ ਉਗਾਉਣ ਲਈ ਉਪਜਾਊ ਮਿੱਟੀ ਨਹੀਂ ਹੋਵੇਗੀ। ਇਸ ਲਈ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਘੱਟ ਕਰਨ ਲਈ ਗੰਭੀਰ ਕਦਮ ਚੁੱਕੇ ਜਾਣੇ ਚਾਹੀਦੇ ਹਨ।

ਸਾਨੂੰ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਘਟਾਉਣ ਲਈ ਵਿਅਕਤੀਗਤ ਤੌਰ ‘ਤੇ ਕਦਮ ਚੁੱਕਣੇ ਚਾਹੀਦੇ ਹਨ। ਲੋਕਾਂ ਨੂੰ ਚਾਹੀਦਾ ਹੈ ਕਿ ਉਹ ਆਪਣੀ ਰਹਿੰਦ-ਖੂੰਹਦ ਨੂੰ ਸੁਚੱਜੇ ਢੰਗ ਨਾਲ ਨਜਿੱਠਣ, ਵੱਧ ਤੋਂ ਵੱਧ ਰੁੱਖ ਲਗਾਉਣ। ਇਸ ਤੋਂ ਇਲਾਵਾ, ਕਿਸੇ ਨੂੰ ਹਮੇਸ਼ਾ ਉਹ ਰੀਸਾਈਕਲ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ ਜੋ ਉਹ ਕਰ ਸਕਦੇ ਹਨ ਅਤੇ ਧਰਤੀ ਨੂੰ ਹਰਿਆਲੀ ਬਣਾਉਣਾ ਚਾਹੀਦਾ ਹੈ।

ਪ੍ਰਦੂਸ਼ਣ ਕਾਰਨ ਲੋਕ ਅਤੇ ਵਾਤਾਵਰਨ ਵੱਖ-ਵੱਖ ਤਰੀਕਿਆਂ ਨਾਲ ਪ੍ਰਭਾਵਿਤ ਹੋ ਰਿਹਾ ਹੈ। ਇੱਥੇ ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਕੁਝ ਸਭ ਤੋਂ ਵੱਧ ਮਾਨਤਾ ਪ੍ਰਾਪਤ ਬੁਰੇ ਪ੍ਰਭਾਵਾਂ ਹਨ।

• ਉੱਚ ਪੱਧਰ ਦੇ ਸ਼ੋਰ ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਸੰਪਰਕ ਵਿੱਚ ਆਉਣ ਵਾਲੇ ਲੋਕਾਂ ਨੂੰ ਸੁਣਨ ਵਿੱਚ ਸਮੱਸਿਆਵਾਂ, ਹਾਈ ਬਲੱਡ ਪ੍ਰੈਸ਼ਰ, ਨੀਂਦ ਵਿੱਚ ਵਿਘਨ ਅਤੇ ਹੋਰ ਸਮੱਸਿਆਵਾਂ ਦਾ ਸਾਹਮਣਾ ਕਰਨਾ ਪੈਂਦਾ ਹੈ।
• ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਉੱਚ ਪੱਧਰ ਦੇ ਕਾਰਨ, ਗਲੋਬਲ ਵਾਰਮਿੰਗ ਵਧ ਰਹੀ ਹੈ ਜੋ ਓਜ਼ੋਨ ਪਰਤ ਨੂੰ ਹੋਰ ਘਟਾ ਦੇਵੇਗੀ। ਇਸ ਤੋਂ ਇਲਾਵਾ ਮਨੁੱਖਾਂ ਵਿੱਚ ਸਾਹ ਲੈਣ ਵਿੱਚ ਤਕਲੀਫ਼ ਵਧ ਰਹੀ ਹੈ।
• ਜਾਨਵਰਾਂ ਅਤੇ ਪੰਛੀਆਂ ਦੀਆਂ ਕਈ ਕਿਸਮਾਂ ਲੁਪਤ ਹੋਣ ਦੀ ਕਗਾਰ ‘ਤੇ ਹਨ ਜਿਵੇਂ ਕਿ ਚਿੜੀ ਜੋ ਲਗਭਗ ਅਲੋਪ ਹੋ ਚੁੱਕੀ ਹੈ।
• ਪਾਣੀ ਦਾ ਵਧਦਾ ਪ੍ਰਦੂਸ਼ਣ ਪਾਣੀ ਦੇ ਅੰਦਰ ਜੀਵਨ ਨੂੰ ਤਬਾਹ ਕਰ ਰਿਹਾ ਹੈ।
• ਫ਼ਸਲਾਂ ਵਿੱਚ ਵਰਤੇ ਜਾਣ ਵਾਲੇ ਕੀਟਨਾਸ਼ਕ ਕੈਂਸਰ ਅਤੇ ਹੋਰ ਖ਼ਤਰਨਾਕ ਬਿਮਾਰੀਆਂ ਦਾ ਖ਼ਤਰਾ ਵਧਾ ਰਹੇ ਹਨ। ਮਿੱਟੀ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਵਿੱਚ ਲਗਾਤਾਰ ਵਾਧਾ ਮਿੱਟੀ ਨੂੰ ਉਪਜਾਊ ਬਣਾ ਰਿਹਾ ਹੈ।

ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਕਿਵੇਂ ਘਟਾਇਆ ਜਾਵੇ ? | How to Reduce Pollution?

ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਹਾਨੀਕਾਰਕ ਪ੍ਰਭਾਵਾਂ ਨੂੰ ਜਾਣਨ ਤੋਂ ਬਾਅਦ, ਕਿਸੇ ਨੂੰ ਜਿੰਨੀ ਜਲਦੀ ਹੋ ਸਕੇ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਰੋਕਣ ਜਾਂ ਘਟਾਉਣ ਦੇ ਕੰਮ ‘ਤੇ ਲੱਗ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ। ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਘਟਾਉਣ ਲਈ, ਲੋਕਾਂ ਨੂੰ ਵਾਹਨਾਂ ਦੇ ਧੂੰਏਂ ਨੂੰ ਘਟਾਉਣ ਲਈ ਜਨਤਕ ਆਵਾਜਾਈ ਜਾਂ ਕਾਰਪੂਲ ਦਾ ਸਹਾਰਾ ਲੈਣਾ ਚਾਹੀਦਾ ਹੈ। ਹਾਲਾਂਕਿ ਇਹ ਔਖਾ ਹੋ ਸਕਦਾ ਹੈ, ਤਿਉਹਾਰਾਂ ਅਤੇ ਜਸ਼ਨਾਂ ‘ਤੇ ਪਟਾਕਿਆਂ ਤੋਂ ਬਚਣਾ ਹਵਾ ਅਤੇ ਸ਼ੋਰ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਵੀ ਘਟਾ ਸਕਦਾ ਹੈ। ਸਭ ਤੋਂ ਵੱਧ, ਸਾਨੂੰ ਰੀਸਾਈਕਲਿੰਗ ਦੀ ਆਦਤ ਅਪਨਾਉਣੀ ਚਾਹੀਦੀ ਹੈ। ਸਾਰਾ ਵਰਤਿਆ ਜਾਣ ਵਾਲਾ ਪਲਾਸਟਿਕ ਸਮੁੰਦਰਾਂ ਅਤੇ ਜ਼ਮੀਨਾਂ ਵਿੱਚ ਖਤਮ ਹੋ ਜਾਂਦਾ ਹੈ, ਜੋ ਉਹਨਾਂ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕਰਦਾ ਹੈ।

• ਗੈਰ-ਬਾਇਓਡੀਗ੍ਰੇਡੇਬਲ ਚੀਜ਼ਾਂ ਦੀ ਵਰਤੋਂ ਨੂੰ ਘਟਾਓ- ਵਾਤਾਵਰਨ ਵਿੱਚ ਕੁਦਰਤੀ ਤੌਰ ‘ਤੇ ਪੈਦਾ ਕੀਤੇ ਪਦਾਰਥਾਂ ਨੂੰ ਘਟਾ ਕੇ ਆਪਣੇ ਆਪ ਨੂੰ ਮੁੜ ਸੁਰਜੀਤ ਕਰਨ ਦੀ ਵਿਸ਼ੇਸ਼ਤਾ ਹੈ। ਹਾਲਾਂਕਿ, ਪਲਾਸਟਿਕ ਦੇ ਥੈਲੇ ਅਤੇ ਬੋਤਲਾਂ ਵਰਗੀਆਂ ਗੈਰ-ਬਾਇਓਡੀਗ੍ਰੇਡੇਬਲ ਚੀਜ਼ਾਂ ਵਾਤਾਵਰਣ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕਰਦੀਆਂ ਹਨ।
• ਵੱਧ ਤੋਂ ਵੱਧ ਰੁੱਖ ਲਗਾਓ- ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਘਟਾਉਣ ਅਤੇ ਨਸਲਾਂ ਨੂੰ ਬਚਾਉਣ ਲਈ ਵੱਧ ਤੋਂ ਵੱਧ ਰੁੱਖ ਲਗਾਉਣੇ ਬਹੁਤ ਜ਼ਰੂਰੀ ਹਨ। ਰੁੱਖ ਵਾਤਾਵਰਨ ਵਿੱਚ ਵਧੇਰੇ ਆਕਸੀਜਨ ਪਾ ਕੇ ਹਵਾ ਨੂੰ ਸ਼ੁੱਧ ਕਰਨ ਵਿੱਚ ਮਦਦ ਕਰਦੇ ਹਨ।
• ਰਸਾਇਣਾਂ ਦੀ ਘੱਟ ਵਰਤੋਂ- ਤਕਨਾਲੋਜੀ ਵਿੱਚ ਤਰੱਕੀ ਦੇ ਨਾਲ, ਬਹੁਤ ਸਾਰੇ ਰਸਾਇਣਕ ਪਦਾਰਥਾਂ ਦੀ ਵਰਤੋਂ ਭੋਜਨ ਉਤਪਾਦਾਂ ਦੀ ਪੈਦਾਵਾਰ ਨੂੰ ਬਿਹਤਰ ਬਣਾਉਣ ਲਈ ਕੀਤੀ ਜਾਂਦੀ ਹੈ। ਲੋਕਾਂ ਨੂੰ ਕੀਟਨਾਸ਼ਕਾਂ ਦੀ ਵਰਤੋਂ ਕੀਤੇ ਬਿਨਾਂ ਭੋਜਨ ਪੈਦਾ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ ਅਤੇ ਆਬਾਦੀ ਘਟਾਓ- ਲਗਾਤਾਰ ਵਧ ਰਹੀ ਆਬਾਦੀ ਪ੍ਰਦੂਸ਼ਣ ਦਾ ਵੱਡਾ ਕਾਰਨ ਹੈ। ਲੋਕਾਂ ਨੂੰ ਜਨਸੰਖਿਆ ਨੂੰ ਕਾਬੂ ਵਿਚ ਰੱਖਣ ਲਈ ਅਸੀਂ ਦੋ, ਹਮਾਰੇ ਦੋ (ਹਮ ਦੋ ਹਮਾਰੇ ਦੋ) ਦੀ ਨੀਤੀ ਅਪਣਾਉਣੀ ਚਾਹੀਦੀ ਹੈ।
• ਰੀਸਾਈਕਲਿੰਗ ਵੀ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਘਟਾਉਣ ਦਾ ਇੱਕ ਬਹੁਤ ਪ੍ਰਭਾਵਸ਼ਾਲੀ ਅਤੇ ਕੁਸ਼ਲ ਤਰੀਕਾ ਹੈ। ਇਹ ਗੈਰ-ਬਾਇਓਡੀਗ੍ਰੇਡੇਬਲ ਉਤਪਾਦਾਂ ਦੀ ਵਰਤੋਂ ਨੂੰ ਸੀਮਤ ਕਰਨ ਵਿੱਚ ਮਦਦ ਕਰਦਾ ਹੈ।

100 ਸ਼ਬਦਾਂ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ ਛੋਟਾ ਲੇਖ | Short Essay on Pollution In Punjabi of 100 Words

ਪ੍ਰਦੂਸ਼ਣ ਦੀਆਂ ਕਈ ਕਿਸਮਾਂ ਹਨ। ਇਹ ਸਾਰੇ ਪ੍ਰਦੂਸ਼ਣ ਸਾਡੇ ਰੋਜ਼ਾਨਾ ਜੀਵਨ ਨੂੰ ਪ੍ਰਭਾਵਿਤ ਕਰਦੇ ਹਨ। ਇਸ ਤੋਂ ਇਲਾਵਾ, ਇਹ ਸਾਡੇ ਜੀਵਨ ਦੀ ਗੁਣਵੱਤਾ ‘ਤੇ ਸਿੱਧਾ ਅਸਰ ਪਾਉਂਦਾ ਹੈ। ਸ਼ਹਿਰ ਵਿੱਚ ਰਹਿਣ ਵਾਲੇ ਲੋਕ ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਤੋਂ ਜ਼ਿਆਦਾ ਪ੍ਰਭਾਵਿਤ ਹੁੰਦੇ ਹਨ। ਕਾਰਬਨ-ਡਾਈ-ਆਕਸਾਈਡ ਅਤੇ ਕਾਰਬਨ-ਮੋਨੋਆਕਸਾਈਡ ਵਰਗੇ ਪ੍ਰਦੂਸ਼ਕ ਹਵਾ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕਰਦੇ ਹਨ।

ਜਿਹੜੇ ਲੋਕ ਪਿੰਡਾਂ ਵਿੱਚ ਰਹਿੰਦੇ ਹਨ, ਉਹ ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਤੋਂ ਪੀੜਤ ਨਹੀਂ ਹਨ। ਪਾਣੀ ਦਾ ਪ੍ਰਦੂਸ਼ਣ ਉਨ੍ਹਾਂ ਲਈ ਇੱਕ ਸਮੱਸਿਆ ਹੈ। ਜੜੀ-ਬੂਟੀਆਂ, ਘਰੇਲੂ ਰਹਿੰਦ-ਖੂੰਹਦ, ਕੀਟਨਾਸ਼ਕ ਵਰਗੇ ਪ੍ਰਦੂਸ਼ਕ ਪਾਣੀ ਨੂੰ ਪ੍ਰਦੂਸ਼ਿਤ ਕਰਦੇ ਹਨ। ਪਾਣੀ ਦਾ ਪ੍ਰਦੂਸ਼ਣ ਖੇਤੀ ਦੀ ਗੁਣਵੱਤਾ ਨੂੰ ਘਟਾਉਂਦਾ ਹੈ।

ਪ੍ਰਦੂਸ਼ਣ ਸਾਡੀ ਸਿਹਤ ਨੂੰ ਬਹੁਤ ਪ੍ਰਭਾਵਿਤ ਕਰਦਾ ਹੈ। ਜ਼ਿਆਦਾ ਦੇਰ ਤੱਕ ਪ੍ਰਦੂਸ਼ਿਤ ਹਵਾ ਵਿਚ ਸਾਹ ਲੈਣ ਨਾਲ ਫੇਫੜਿਆਂ ਦੀਆਂ ਬਿਮਾਰੀਆਂ ਹੋ ਸਕਦੀਆਂ ਹਨ। ਸ਼ੋਰ ਪ੍ਰਦੂਸ਼ਣ, ਪਲਾਸਟਿਕ ਪ੍ਰਦੂਸ਼ਣ, ਠੋਸ ਰਹਿੰਦ-ਖੂੰਹਦ ਪ੍ਰਦੂਸ਼ਣ ਵਰਗੇ ਹੋਰ ਪ੍ਰਦੂਸ਼ਣ ਹਨ।

150 ਸ਼ਬਦਾਂ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ  ਲੇਖ | Long Essay on Pollution in Punjabi of 150 Words

ਪ੍ਰਦੂਸ਼ਣ ਇੱਕ ਅਜਿਹਾ ਸ਼ਬਦ ਹੈ ਜੋ ਇਸ ਸਮੇਂ ਸਾਰੇ ਜਾਣਦੇ ਹਨ। ਪ੍ਰਦੂਸ਼ਣ ਦੀ ਵਧਦੀ ਦਰ ਸਾਨੂੰ ਚਿੰਤਾ ਵਿੱਚ ਪਾ ਰਹੀ ਹੈ। ਅਸੀਂ ਸਾਰੇ ਜਾਣਦੇ ਹਾਂ ਕਿ ਪ੍ਰਦੂਸ਼ਣ ਮਨੁੱਖ ਦੁਆਰਾ ਬਣਾਇਆ ਗਿਆ ਵਰਤਾਰਾ ਹੈ। ਹਰ ਤਰ੍ਹਾਂ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਲਈ ਮਨੁੱਖ ਜ਼ਿੰਮੇਵਾਰ ਹੈ।

ਹਵਾ ਅਤੇ ਪਾਣੀ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਪ੍ਰਭਾਵ ਅੱਜਕੱਲ੍ਹ ਬਹੁਤ ਜ਼ਿਆਦਾ ਦਿਖਾਈ ਦੇ ਰਹੇ ਹਨ। ਪਾਣੀ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਕਾਰਨ ਲੋਕਾਂ ਨੂੰ ਪੇਟ ਦੀਆਂ ਕਈ ਬਿਮਾਰੀਆਂ ਲੱਗ ਰਹੀਆਂ ਹਨ। ਫੇਫੜਿਆਂ ਦਾ ਕੈਂਸਰ ਅਤੇ ਬ੍ਰੌਨਕਾਈਟਸ ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਕਾਰਨ ਹੋਣ ਵਾਲੀਆਂ ਦੋ ਵੱਡੀਆਂ ਬਿਮਾਰੀਆਂ ਹਨ।

ਪਲਾਸਟਿਕ ਪ੍ਰਦੂਸ਼ਣ ਸਾਡੀ ਰੋਜ਼ਾਨਾ ਦੀ ਗਤੀਵਿਧੀ ਵਿੱਚ ਵਿਘਨ ਪਾ ਰਿਹਾ ਹੈ। ਪਲਾਸਟਿਕ ਬਾਇਓਡੀਗ੍ਰੇਡੇਬਲ ਨਹੀਂ ਹੈ। ਇਸ ਲਈ ਅਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਇਹ ਮਿੱਟੀ ਪ੍ਰਦੂਸ਼ਣ ਦਾ ਕਾਰਨ ਬਣ ਰਿਹਾ ਹੈ। ਪੌਦੇ ਅਤੇ ਰੁੱਖ ਨਿਯਮਤ ਮਿੱਟੀ ਪ੍ਰਦੂਸ਼ਣ ਦੇ ਸ਼ਿਕਾਰ ਹਨ। ਇਸ ਕਾਰਨ ਕਈ ਦਰੱਖਤਾਂ ਦੀਆਂ ਜੜ੍ਹਾਂ ਢਿੱਲੀਆਂ ਹੋ ਰਹੀਆਂ ਹਨ। ਇਸ ਕਾਰਨ ਹੜ੍ਹਾਂ ਦਾ ਕਹਿਰ ਲਗਾਤਾਰ ਵਧਦਾ ਜਾ ਰਿਹਾ ਹੈ।

ਹਰ ਤਰ੍ਹਾਂ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਰੋਕਣ ਲਈ ਲੋਕਾਂ ਨੂੰ ਜਾਗਰੂਕ ਹੋਣ ਦੀ ਲੋੜ ਹੈ। ਸਰਕਾਰ ਨੂੰ ਹਰ ਤਰ੍ਹਾਂ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਤੋਂ ਬਚਣ ਲਈ ਸਖ਼ਤ ਨਿਯਮ ਲਾਗੂ ਕਰਨੇ ਚਾਹੀਦੇ ਹਨ। ਸਾਨੂੰ ਉਨ੍ਹਾਂ ਨਿਯਮਾਂ ਦੀ ਪਾਲਣਾ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਇਸ ਤਰ੍ਹਾਂ ਅਸੀਂ ਖ਼ਤਰੇ ਨੂੰ ਦੂਰ ਕਰ ਸਕਦੇ ਹਾਂ।

ਪੰਜਾਬੀ ਵਿੱਚ ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ 10 ਲਾਈਨਾਂ | 10 Lines On Pollution In Punjabi

1. ਪ੍ਰਦੂਸ਼ਣ ਸਾਡੇ ਕੁਦਰਤ ਨੂੰ ਕਈ ਤਰੀਕਿਆਂ ਨਾਲ ਨੁਕਸਾਨ ਪਹੁੰਚਾ ਰਿਹਾ ਹੈ। 2. ਪ੍ਰਦੂਸ਼ਣ ਦੁਨੀਆ ਭਰ ਵਿੱਚ ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਬਿਮਾਰੀਆਂ ਦਾ ਕਾਰਨ ਬਣਦਾ ਹੈ। 3. ਰੁੱਖ ਲਗਾਉਣ ਨਾਲ ਅਸੀਂ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਕੰਟਰੋਲ ਕਰ ਸਕਦੇ ਹਾਂ। 4. ਸਾਡਾ ਵਾਤਾਵਰਨ ਪ੍ਰਦੂਸ਼ਣ ਨਾਲ ਬਹੁਤ ਪ੍ਰਭਾਵਿਤ ਹੁੰਦਾ ਹੈ 5. ਪ੍ਰਦੂਸ਼ਣ ਮਨੁੱਖੀ ਲਾਲਚ ਦਾ ਨਤੀਜਾ ਹੈ। 6. ਸ਼ੋਰ ਪ੍ਰਦੂਸ਼ਣ ਸਾਡੀ ਹਵਾ ਨੂੰ ਨੁਕਸਾਨ ਪਹੁੰਚਾ ਸਕਦਾ ਹੈ। 7. ਕਾਰਾਂ ਵਿੱਚ ਐਡਵਾਂਸ ਐਗਜਾਸਟ ਫਿਲਟਰ ਲਗਾ ਕੇ ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਨੂੰ ਕੰਟਰੋਲ ਕੀਤਾ ਜਾ ਸਕਦਾ ਹੈ। 8. ਕਈ ਉਦਯੋਗਿਕ ਖੇਤਰ ਹਵਾ ਪ੍ਰਦੂਸ਼ਣ ਵਿੱਚ ਯੋਗਦਾਨ ਪਾ ਰਹੇ ਹਨ। 9. ਲੋਕਾਂ ਨੂੰ ਹਰ ਤਰ੍ਹਾਂ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਅਤੇ ਸਾਡੇ ਜੀਵਨ ‘ਤੇ ਉਨ੍ਹਾਂ ਦੇ ਪ੍ਰਭਾਵਾਂ ਬਾਰੇ ਜਾਗਰੂਕ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ। 10. ਪਾਣੀ ਦੇ ਪ੍ਰਦੂਸ਼ਣ ਨਾਲ ਨਦੀਆਂ ਅਤੇ ਛੱਪੜਾਂ ਵਰਗੇ ਸਾਰੇ ਜਲ ਸਰੋਤ ਪ੍ਰਭਾਵਿਤ ਹੋ ਰਹੇ ਹਨ।

Read More Punjabi Essays Related to Pollution

• Punjabi Essay on “Pradushan di Samasya”.’ਪ੍ਰਦੂਸ਼ਣ ਦੀ ਸਮਸਿਆ’ ਤੇ ਪੰਜਾਬੀ ਲੇਖ for Class 7,8,9,10
• Essay on Pradushan Di Samasya in Punjabi- ਪ੍ਰਦੂਸ਼ਣ ਦੀ ਸਮੱਸਿਆ ਤੇ ਲੇਖ
• Pollution Essay in Punjabi | ਪ੍ਰਦੂਸ਼ਣ ਤੇ ਪੰਜਾਬੀ ਵਿੱਚ ਲੇਖ
• ਸ਼ਹਿਰਾਂ ਵਿੱਚ ਵਧ ਰਿਹਾ ਪ੍ਰਦੂਸ਼ਣ ਕਾਰਨ ਅਤੇ ਰੋਕਥਾਮ ਲਈ ਸੁਝਾਅ ਤੇ ਲੇਖ 
• Punjabi Essay : ਪੰਜਾਬੀ ਵਿੱਚ ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ 10 ਲਾਈਨਾਂ | 10 Lines on Pollution in Punjabi
• ਪਾਣੀ ਦੇ ਸੰਕਟ ‘ਤੇ ਲੇਖ | Essay on Water Crisis in Punjabi
• ਪੰਜਾਬੀ ਦੇ ਲੇਖ : ਪ੍ਰਦੂਸ਼ਣ ‘ਤੇ ਲੇਖ | Essay on Pollution in Punjabi

ਬੱਚੇ ਸਾਡੀ ਵੈਬਸਾਈਟ ਤੋਂ punjabi essay on pollution ਪੜ ਕੇ ਆਪਣੇ exams ਵਿੱਚ ਪੰਜਾਬੀ essay ਦੇ ਸਵਾਲਾਂ ਤੇ ਸਬ ਤੋਂ ਬੇਹਤਰ punjabi language essay ਲਿਖ ਸਕਦੇ ਹਨ। punjabi essay in punjabi punjabi vich essay ਦੀ ਪੂਰੀ ਲਿਸਟ ਸਾਡੀ ਵੈਬਸਾਈਟ ਪੰਜਾਬੀ ਸਟੋਰੀ ਤੇ ਮਿਲ ਜਾਏਗੀ।

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What It Means To Be Asian in America

The lived experiences and perspectives of asian americans in their own words.

Asians are the fastest growing racial and ethnic group in the United States. More than 24 million Americans in the U.S. trace their roots to more than 20 countries in East and Southeast Asia and the Indian subcontinent.

The majority of Asian Americans are immigrants, coming to understand what they left behind and building their lives in the United States. At the same time, there is a fast growing, U.S.-born generation of Asian Americans who are navigating their own connections to familial heritage and their own experiences growing up in the U.S.

In a new Pew Research Center analysis based on dozens of focus groups, Asian American participants described the challenges of navigating their own identity in a nation where the label “Asian” brings expectations about their origins, behavior and physical self. Read on to see, in their own words, what it means to be Asian in America.

• Introduction

Table of Contents

This is how i view my identity, this is how others see and treat me, this is what it means to be home in america, about this project, methodological note, acknowledgments.

No single experience defines what it means to be Asian in the United States today. Instead, Asian Americans’ lived experiences are in part shaped by where they were born, how connected they are to their family’s ethnic origins, and how others – both Asians and non-Asians – see and engage with them in their daily lives. Yet despite diverse experiences, backgrounds and origins, shared experiences and common themes emerged when we asked: “What does it mean to be Asian in America?”

In the fall of 2021, Pew Research Center undertook the largest focus group study it had ever conducted – 66 focus groups with 264 total participants – to hear Asian Americans talk about their lived experiences in America. The focus groups were organized into 18 distinct Asian ethnic origin groups, fielded in 18 languages and moderated by members of their own ethnic groups. Because of the pandemic, the focus groups were conducted virtually, allowing us to recruit participants from all parts of the United States. This approach allowed us to hear a diverse set of voices – especially from less populous Asian ethnic groups whose views, attitudes and opinions are seldom presented in traditional polling. The approach also allowed us to explore the reasons behind people’s opinions and choices about what it means to belong in America, beyond the preset response options of a traditional survey.

The terms “Asian,” “Asians living in the United States” and “Asian American” are used interchangeably throughout this essay to refer to U.S. adults who self-identify as Asian, either alone or in combination with other races or Hispanic identity.

“The United States” and “the U.S.” are used interchangeably with “America” for variations in the writing.

Multiracial participants are those who indicate they are of two or more racial backgrounds (one of which is Asian). Multiethnic participants are those who indicate they are of two or more ethnicities, including those identified as Asian with Hispanic background.

U.S. born refers to people born in the 50 U.S. states or the District of Columbia, Puerto Rico, or other U.S. territories.

Immigrant refers to people who were not U.S. citizens at birth – in other words, those born outside the U.S., Puerto Rico or other U.S. territories to parents who were not U.S. citizens. The terms “immigrant,” “first generation” and “foreign born” are used interchangeably in this report.  

Second generation refers to people born in the 50 states or the District of Columbia with at least one first-generation, or immigrant, parent.

The pan-ethnic term “Asian American” describes the population of about 22 million people living in the United States who trace their roots to more than 20 countries in East and Southeast Asia and the Indian subcontinent. The term was popularized by U.S. student activists in the 1960s and was eventually adopted by the U.S. Census Bureau. However, the “Asian” label masks the diverse demographics and wide economic disparities across the largest national origin groups (such as Chinese, Indian, Filipino) and the less populous ones (such as Bhutanese, Hmong and Nepalese) living in America. It also hides the varied circumstances of groups immigrated to the U.S. and how they started their lives there. The population’s diversity often presents challenges . Conventional survey methods typically reflect the voices of larger groups without fully capturing the broad range of views, attitudes, life starting points and perspectives experienced by Asian Americans. They can also limit understanding of the shared experiences across this diverse population.

Across all focus groups, some common findings emerged. Participants highlighted how the pan-ethnic “Asian” label used in the U.S. represented only one part of how they think of themselves. For example, recently arrived Asian immigrant participants told us they are drawn more to their ethnic identity than to the more general, U.S.-created pan-ethnic Asian American identity. Meanwhile, U.S.-born Asian participants shared how they identified, at times, as Asian but also, at other times, by their ethnic origin and as Americans.

Another common finding among focus group participants is the disconnect they noted between how they see themselves and how others view them. Sometimes this led to maltreatment of them or their families, especially at heightened moments in American history such as during Japanese incarceration during World War II, the aftermath of 9/11 and, more recently, the COVID-19 pandemic. Beyond these specific moments, many in the focus groups offered their own experiences that had revealed other people’s assumptions or misconceptions about their identity.

Another shared finding is the multiple ways in which participants take and express pride in their cultural and ethnic backgrounds while also feeling at home in America, celebrating and blending their unique cultural traditions and practices with those of other Americans.

This focus group project is part of a broader research agenda about Asians living in the United States. The findings presented here offer a small glimpse of what participants told us, in their own words, about how they identify themselves, how others see and treat them, and more generally, what it means to be Asian in America.

Illustrations by Jing Li

Publications from the Being Asian in America project

• Read the data essay: What It Means to Be Asian in America
• Watch the documentary: Being Asian in America
• Explore the interactive: In Their Own Words: The Diverse Perspectives of Being Asian in America
• View expanded interviews: Extended Interviews: Being Asian in America
• About this research project: More on the Being Asian in America project
• Q&A: Why and how Pew Research Center conducted 66 focus groups with Asian Americans

One of the topics covered in each focus group was how participants viewed their own racial or ethnic identity. Moderators asked them how they viewed themselves, and what experiences informed their views about their identity. These discussions not only highlighted differences in how participants thought about their own racial or ethnic background, but they also revealed how different settings can influence how they would choose to identify themselves. Across all focus groups, the general theme emerged that being Asian was only one part of how participants viewed themselves.

The pan-ethnic label ‘Asian’ is often used more in formal settings

“I think when I think of the Asian Americans, I think that we’re all unique and different. We come from different cultures and backgrounds. We come from unique stories, not just as a group, but just as individual humans.” Mali , documentary participant

Many participants described a complicated relationship with the pan-ethnic labels “Asian” or “Asian American.” For some, using the term was less of an active choice and more of an imposed one, with participants discussing the disconnect between how they would like to identify themselves and the available choices often found in formal settings. For example, an immigrant Pakistani woman remarked how she typically sees “Asian American” on forms, but not more specific options. Similarly, an immigrant Burmese woman described her experience of applying for jobs and having to identify as “Asian,” as opposed to identifying by her ethnic background, because no other options were available. These experiences highlight the challenges organizations like government agencies and employers have in developing surveys or forms that ask respondents about their identity. A common sentiment is one like this:

“I guess … I feel like I just kind of check off ‘Asian’ [for] an application or the test forms. That’s the only time I would identify as Asian. But Asian is too broad. Asia is a big continent. Yeah, I feel like it’s just too broad. To specify things, you’re Taiwanese American, that’s exactly where you came from.”

–U.S.-born woman of Taiwanese origin in early 20s

Smaller ethnic groups default to ‘Asian’ since their groups are less recognizable

Other participants shared how their experiences in explaining the geographic location and culture of their origin country led them to prefer “Asian” when talking about themselves with others. This theme was especially prominent among those belonging to smaller origin groups such as Bangladeshis and Bhutanese. A Lao participant remarked she would initially say “Asian American” because people might not be familiar with “Lao.”

“​​[When I fill out] forms, I select ‘Asian American,’ and that’s why I consider myself as an Asian American. [It is difficult to identify as] Nepali American [since] there are no such options in forms. That’s why, Asian American is fine to me.”

–Immigrant woman of Nepalese origin in late 20s

“Coming to a big country like [the United States], when people ask where we are from … there are some people who have no idea about Bhutan, so we end up introducing ourselves as being Asian.”

–Immigrant woman of Bhutanese origin in late 40s

But for many, ‘Asian’ as a label or identity just doesn’t fit

Many participants felt that neither “Asian” nor “Asian American” truly captures how they view themselves and their identity. They argue that these labels are too broad or too ambiguous, as there are so many different groups included within these labels. For example, a U.S.-born Pakistani man remarked on how “Asian” lumps many groups together – that the term is not limited to South Asian groups such as Indian and Pakistani, but also includes East Asian groups. Similarly, an immigrant Nepalese man described how “Asian” often means Chinese for many Americans. A Filipino woman summed it up this way:

“Now I consider myself to be both Filipino and Asian American, but growing up in [Southern California] … I didn’t start to identify as Asian American until college because in [the Los Angeles suburb where I lived], it’s a big mix of everything – Black, Latino, Pacific Islander and Asian … when I would go into spaces where there were a lot of other Asians, especially East Asians, I didn’t feel like I belonged. … In media, right, like people still associate Asian with being East Asian.”

–U.S.-born woman of Filipino origin in mid-20s

Participants also noted they have encountered confusion or the tendency for others to view Asian Americans as people from mostly East Asian countries, such as China, Japan and Korea. For some, this confusion even extends to interactions with other Asian American groups. A Pakistani man remarked on how he rarely finds Pakistani or Indian brands when he visits Asian stores. Instead, he recalled mostly finding Vietnamese, Korean and Chinese items.

Among participants of South Asian descent, some identified with the label “South Asian” more than just “Asian.” There were other nuances, too, when it comes to the labels people choose. Some Indian participants, for example, said people sometimes group them with Native Americans who are also referred to as Indians in the United States. This Indian woman shared her experience at school:

“I love South Asian or ‘Desi’ only because up until recently … it’s fairly new to say South Asian. I’ve always said ‘Desi’ because growing up … I’ve had to say I’m the red dot Indian, not the feather Indian. So annoying, you know? … Always a distinction that I’ve had to make.”

–U.S.-born woman of Indian origin in late 20s

Participants with multiethnic or multiracial backgrounds described their own unique experiences with their identity. Rather than choosing one racial or ethnic group over the other, some participants described identifying with both groups, since this more accurately describes how they see themselves. In some cases, this choice reflected the history of the Asian diaspora. For example, an immigrant Cambodian man described being both Khmer/Cambodian and Chinese, since his grandparents came from China. Some other participants recalled going through an “identity crisis” as they navigated between multiple identities. As one woman explained:

“I would say I went through an identity crisis. … It’s because of being multicultural. … There’s also French in the mix within my family, too. Because I don’t identify, speak or understand the language, I really can’t connect to the French roots … I’m in between like Cambodian and Thai, and then Chinese and then French … I finally lumped it up. I’m just an Asian American and proud of all my roots.”

–U.S.-born woman of Cambodian origin in mid-30s

In other cases, the choice reflected U.S. patterns of intermarriage. Asian newlyweds have the highest intermarriage rate of any racial or ethnic group in the country. One Japanese-origin man with Hispanic roots noted:

“So I would like to see myself as a Hispanic Asian American. I want to say Hispanic first because I have more of my mom’s culture in me than my dad’s culture. In fact, I actually have more American culture than my dad’s culture for what I do normally. So I guess, Hispanic American Asian.”

–U.S.-born man of Hispanic and Japanese origin in early 40s

Other identities beyond race or ethnicity are also important

Focus group participants also talked about their identity beyond the racial or ethnic dimension. For example, one Chinese woman noted that the best term to describe her would be “immigrant.” Faith and religious ties were also important to some. One immigrant participant talked about his love of Pakistani values and how religion is intermingled into Pakistani culture. Another woman explained:

“[Japanese language and culture] are very important to me and ingrained in me because they were always part of my life, and I felt them when I was growing up. Even the word itadakimasu reflects Japanese culture or the tradition. Shinto religion is a part of the culture. They are part of my identity, and they are very important to me.”

–Immigrant woman of Japanese origin in mid-30s

For some, gender is another important aspect of identity. One Korean participant emphasized that being a woman is an important part of her identity. For others, sexual orientation is an essential part of their overall identity. One U.S.-born Filipino participant described herself as “queer Asian American.” Another participant put it this way:

“I belong to the [LGBTQ] community … before, what we only know is gay and lesbian. We don’t know about being queer, nonbinary. [Here], my horizon of knowing what genders and gender roles is also expanded … in the Philippines, if you’ll be with same sex, you’re considered gay or lesbian. But here … what’s happening is so broad, on how you identify yourself.”

–Immigrant woman of Filipino origin in early 20s

Immigrant identity is tied to their ethnic heritage

Participants born outside the United States tended to link their identity with their ethnic heritage. Some felt strongly connected with their ethnic ties due to their citizenship status. For others, the lack of permanent residency or citizenship meant they have stronger ties to their ethnicity and birthplace. And in some cases, participants said they held on to their ethnic identity even after they became U.S. citizens. One woman emphasized that she will always be Taiwanese because she was born there, despite now living in the U.S.

For other participants, family origin played a central role in their identity, regardless of their status in the U.S. According to some of them, this attitude was heavily influenced by their memories and experiences in early childhood when they were still living in their countries of origin. These influences are so profound that even after decades of living in the U.S., some still feel the strong connection to their ethnic roots. And those with U.S.-born children talked about sending their kids to special educational programs in the U.S. to learn about their ethnic heritage.

“Yes, as for me, I hold that I am Khmer because our nationality cannot be deleted, our identity is Khmer as I hold that I am Khmer … so I try, even [with] my children today, I try to learn Khmer through Zoom through the so-called Khmer Parent Association.”

–Immigrant man of Cambodian origin in late 50s

Navigating life in America is an adjustment

Many participants pointed to cultural differences they have noticed between their ethnic culture and U.S. culture. One of the most distinct differences is in food. For some participants, their strong attachment to the unique dishes of their families and their countries of origin helps them maintain strong ties to their ethnic identity. One Sri Lankan participant shared that her roots are still in Sri Lanka, since she still follows Sri Lankan traditions in the U.S. such as preparing kiribath (rice with coconut milk) and celebrating Ramadan.

For other participants, interactions in social settings with those outside their own ethnic group circles highlighted cultural differences. One Bangladeshi woman talked about how Bengalis share personal stories and challenges with each other, while others in the U.S. like to have “small talk” about TV series or clothes.

Many immigrants in the focus groups have found it is easier to socialize when they are around others belonging to their ethnicity. When interacting with others who don’t share the same ethnicity, participants noted they must be more self-aware about cultural differences to avoid making mistakes in social interactions. Here, participants described the importance of learning to “fit in,” to avoid feeling left out or excluded. One Korean woman said:

“Every time I go to a party, I feel unwelcome. … In Korea, when I invite guests to my house and one person sits without talking, I come over and talk and treat them as a host. But in the United States, I have to go and mingle. I hate mingling so much. I have to talk and keep going through unimportant stories. In Korea, I am assigned to a dinner or gathering. I have a party with a sense of security. In America, I have nowhere to sit, and I don’t know where to go and who to talk to.”

–Immigrant woman of Korean origin in mid-40s

And a Bhutanese immigrant explained:

“In my case, I am not an American. I consider myself a Bhutanese. … I am a Bhutanese because I do not know American culture to consider myself as an American. It is very difficult to understand the sense of humor in America. So, we are pure Bhutanese in America.”

–Immigrant man of Bhutanese origin in early 40s

Language was also a key aspect of identity for the participants. Many immigrants in the focus groups said they speak a language other than English at home and in their daily lives. One Vietnamese man considered himself Vietnamese since his Vietnamese is better than his English. Others emphasized their English skills. A Bangladeshi participant felt that she was more accepted in the workplace when she does more “American” things and speaks fluent English, rather than sharing things from Bangladeshi culture. She felt that others in her workplace correlate her English fluency with her ability to do her job. For others born in the U.S., the language they speak at home influences their connection to their ethnic roots.

“Now if I go to my work and do show my Bengali culture and Asian culture, they are not going to take anything out of it. So, basically, I have to show something that they are interested in. I have to show that I am American, [that] I can speak English fluently. I can do whatever you give me as a responsibility. So, in those cases I can’t show anything about my culture.”

–Immigrant woman of Bangladeshi origin in late 20s

“Being bi-ethnic and tri-cultural creates so many unique dynamics, and … one of the dynamics has to do with … what it is to be Americanized. … One of the things that played a role into how I associate the identity is language. Now, my father never spoke Spanish to me … because he wanted me to develop a fluency in English, because for him, he struggled with English. What happened was three out of the four people that raised me were Khmer … they spoke to me in Khmer. We’d eat breakfast, lunch and dinner speaking Khmer. We’d go to the temple in Khmer with the language and we’d also watch videos and movies in Khmer. … Looking into why I strongly identify with the heritage, one of the reasons is [that] speaking that language connects to the home I used to have [as my families have passed away].”

–U.S.-born man of Cambodian origin in early 30s

Balancing between individualistic and collective thinking

For some immigrant participants, the main differences between themselves and others who are seen as “truly American” were less about cultural differences, or how people behave, and more about differences in “mindset,” or how people think . Those who identified strongly with their ethnicity discussed how their way of thinking is different from a “typical American.” To some, the “American mentality” is more individualistic, with less judgment on what one should do or how they should act . One immigrant Japanese man, for example, talked about how other Japanese-origin co-workers in the U.S. would work without taking breaks because it’s culturally inconsiderate to take a break while others continued working. However, he would speak up for himself and other workers when they are not taking any work breaks. He attributed this to his “American” way of thinking, which encourages people to stand up for themselves.

Some U.S.-born participants who grew up in an immigrant family described the cultural clashes that happened between themselves and their immigrant parents. Participants talked about how the second generation (children of immigrant parents) struggles to pursue their own dreams while still living up to the traditional expectations of their immigrant parents.

“I feel like one of the biggest things I’ve seen, just like [my] Asian American friends overall, is the kind of family-individualistic clash … like wanting to do your own thing is like, is kind of instilled in you as an American, like go and … follow your dream. But then you just grow up with such a sense of like also wanting to be there for your family and to live up to those expectations, and I feel like that’s something that’s very pronounced in Asian cultures.”

–U.S.-born man of Indian origin in mid-20s

Discussions also highlighted differences about gender roles between growing up in America compared with elsewhere.

“As a woman or being a girl, because of your gender, you have to keep your mouth shut [and] wait so that they call on you for you to speak up. … I do respect our elders and I do respect hearing their guidance but I also want them to learn to hear from the younger person … because we have things to share that they might not know and that [are] important … so I like to challenge gender roles or traditional roles because it is something that [because] I was born and raised here [in America], I learn that we all have the equal rights to be able to speak and share our thoughts and ideas.”

U.S. born have mixed ties to their family’s heritage

“I think being Hmong is somewhat of being free, but being free of others’ perceptions of you or of others’ attempts to assimilate you or attempts to put pressure on you. I feel like being Hmong is to resist, really.” Pa Houa , documentary participant

How U.S.-born participants identify themselves depends on their familiarity with their own heritage, whom they are talking with, where they are when asked about their identity and what the answer is used for. Some mentioned that they have stronger ethnic ties because they are very familiar with their family’s ethnic heritage. Others talked about how their eating habits and preferred dishes made them feel closer to their ethnic identity. For example, one Korean participant shared his journey of getting closer to his Korean heritage because of Korean food and customs. When some participants shared their reasons for feeling closer to their ethnic identity, they also expressed a strong sense of pride with their unique cultural and ethnic heritage.

“I definitely consider myself Japanese American. I mean I’m Japanese and American. Really, ever since I’ve grown up, I’ve really admired Japanese culture. I grew up watching a lot of anime and Japanese black and white films. Just learning about [it], I would hear about Japanese stuff from my grandparents … myself, and my family having blended Japanese culture and American culture together.”

–U.S.-born man of Japanese origin in late 20s

Meanwhile, participants who were not familiar with their family’s heritage showed less connection with their ethnic ties. One U.S.-born woman said she has a hard time calling herself Cambodian, as she is “not close to the Cambodian community.” Participants with stronger ethnic ties talked about relating to their specific ethnic group more than the broader Asian group. Another woman noted that being Vietnamese is “more specific and unique than just being Asian” and said that she didn’t feel she belonged with other Asians. Some participants also disliked being seen as or called “Asian,” in part because they want to distinguish themselves from other Asian groups. For example, one Taiwanese woman introduces herself as Taiwanese when she can, because she had frequently been seen as Chinese.

Some in the focus groups described how their views of their own identities shifted as they grew older. For example, some U.S.-born and immigrant participants who came to the U.S. at younger ages described how their experiences in high school and the need to “fit in” were important in shaping their own identities. A Chinese woman put it this way:

“So basically, all I know is that I was born in the United States. Again, when I came back, I didn’t feel any barrier with my other friends who are White or Black. … Then I got a little confused in high school when I had trouble self-identifying if I am Asian, Chinese American, like who am I. … Should I completely immerse myself in the American culture? Should I also keep my Chinese identity and stuff like that? So yeah, that was like the middle of that mist. Now, I’m pretty clear about myself. I think I am Chinese American, Asian American, whatever people want.”

–U.S.-born woman of Chinese origin in early 20s

Identity is influenced by birthplace

“I identified myself first and foremost as American. Even on the forms that you fill out that says, you know, ‘Asian’ or ‘Chinese’ or ‘other,’ I would check the ‘other’ box, and I would put ‘American Chinese’ instead of ‘Chinese American.’” Brent , documentary participant

When talking about what it means to be “American,” participants offered their own definitions. For some, “American” is associated with acquiring a distinct identity alongside their ethnic or racial backgrounds, rather than replacing them. One Indian participant put it this way:

“I would also say [that I am] Indian American just because I find myself always bouncing between the two … it’s not even like dual identity, it just is one whole identity for me, like there’s not this separation. … I’m doing [both] Indian things [and] American things. … They use that term like ABCD … ‘American Born Confused Desi’ … I don’t feel that way anymore, although there are those moments … but I would say [that I am] Indian American for sure.”

–U.S.-born woman of Indian origin in early 30s

Meanwhile, some U.S.-born participants view being American as central to their identity while also valuing the culture of their family’s heritage.

Many immigrant participants associated the term “American” with immigration status or citizenship. One Taiwanese woman said she can’t call herself American since she doesn’t have a U.S. passport. Notably, U.S. citizenship is an important milestone for many immigrant participants, giving them a stronger sense of belonging and ultimately calling themselves American. A Bangladeshi participant shared that she hasn’t received U.S. citizenship yet, and she would call herself American after she receives her U.S. passport.

Other participants gave an even narrower definition, saying only those born and raised in the United States are truly American. One Taiwanese woman mentioned that her son would be American since he was born, raised and educated in the U.S. She added that while she has U.S. citizenship, she didn’t consider herself American since she didn’t grow up in the U.S. This narrower definition has implications for belonging. Some immigrants in the groups said they could never become truly American since the way they express themselves is so different from those who were born and raised in the U.S. A Japanese woman pointed out that Japanese people “are still very intimidated by authorities,” while those born and raised in America give their opinions without hesitation.

“As soon as I arrived, I called myself a Burmese immigrant. I had a green card, but I still wasn’t an American citizen. … Now I have become a U.S. citizen, so now I am a Burmese American.”

–Immigrant man of Burmese origin in mid-30s

“Since I was born … and raised here, I kind of always view myself as American first who just happened to be Asian or Chinese. So I actually don’t like the term Chinese American or Asian American. I’m American Asian or American Chinese. I view myself as American first.”

–U.S.-born man of Chinese origin in early 60s

“[I used to think of myself as] Filipino, but recently I started saying ‘Filipino American’ because I got [U.S.] citizenship. And it just sounds weird to say Filipino American, but I’m trying to … I want to accept it. I feel like it’s now marry-able to my identity.”

–Immigrant woman of Filipino origin in early 30s

For others, American identity is about the process of ‘becoming’ culturally American

Immigrant participants also emphasized how their experiences and time living in America inform their views of being an “American.” As a result, some started to see themselves as Americans after spending more than a decade in the U.S. One Taiwanese man considered himself an American since he knows more about the U.S. than Taiwan after living in the U.S. for over 52 years.

But for other immigrant participants, the process of “becoming” American is not about how long they have lived in the U.S., but rather how familiar they are with American culture and their ability to speak English with little to no accent. This is especially true for those whose first language is not English, as learning and speaking it without an accent can be a big challenge for some. One Bangladeshi participant shared that his pronunciation of “hot water” was very different from American English, resulting in confusions in communication. By contrast, those who were more confident in their English skills felt they can better understand American culture and values as a result, leading them to a stronger connection with an American identity.

“[My friends and family tease me for being Americanized when I go back to Japan.] I think I seem a little different to people who live in Japan. I don’t think they mean anything bad, and they [were] just joking, because I already know that I seem a little different to people who live in Japan.”

–Immigrant man of Japanese origin in mid-40s

“I value my Hmong culture, and language, and ethnicity, but I also do acknowledge, again, that I was born here in America and I’m grateful that I was born here, and I was given opportunities that my parents weren’t given opportunities for.”

–U.S.-born woman of Hmong origin in early 30s

During the focus group discussions about identity, a recurring theme emerged about the difference between how participants saw themselves and how others see them. When asked to elaborate on their experiences and their points of view, some participants shared experiences they had with people misidentifying their race or ethnicity. Others talked about their frustration with being labeled the “model minority.” In all these discussions, participants shed light on the negative impacts that mistaken assumptions and labels had on their lives.

All people see is ‘Asian’

For many, interactions with others (non-Asians and Asians alike) often required explaining their backgrounds, reacting to stereotypes, and for those from smaller origin groups in particular, correcting the misconception that being “Asian” means you come from one of the larger Asian ethnic groups. Several participants remarked that in their own experiences, when others think about Asians, they tend to think of someone who is Chinese. As one immigrant Filipino woman put it, “Interacting with [non-Asians in the U.S.], it’s hard. … Well, first, I look Spanish. I mean, I don’t look Asian, so would you guess – it’s like they have a vision of what an Asian [should] look like.” Similarly, an immigrant Indonesian man remarked how Americans tended to see Asians primarily through their physical features, which not all Asian groups share.

Several participants also described how the tendency to view Asians as a monolithic group can be even more common in the wake of the COVID-19 pandemic.

“The first [thing people think of me as] is just Chinese. ‘You guys are just Chinese.’ I’m not the only one who felt [this] after the COVID-19 outbreak. ‘Whether you’re Japanese, Korean, or Southeast Asian, you’re just Chinese [to Americans]. I should avoid you.’ I’ve felt this way before, but I think I’ve felt it a bit more after the COVID-19 outbreak.”

–Immigrant woman of Korean origin in early 30s

At the same time, other participants described their own experiences trying to convince others that they are Asian or Asian American. This was a common experience among Southeast Asian participants.

“I have to convince people I’m Asian, not Middle Eastern. … If you type in Asian or you say Asian, most people associate it with Chinese food, Japanese food, karate, and like all these things but then they don’t associate it with you.”

–U.S.-born man of Pakistani origin in early 30s

The model minority myth and its impact

“I’ve never really done the best academically, compared to all my other Asian peers too. I never really excelled. I wasn’t in honors. … Those stereotypes, I think really [have] taken a toll on my self-esteem.” Diane , documentary participant

Across focus groups, immigrant and U.S.-born participants described the challenges of the seemingly positive stereotypes of Asians as intelligent, gifted in technical roles and hardworking. Participants often referred to this as the “model minority myth.”

The label “model minority” was coined in the 1960s and has been used to characterize Asian Americans as financially and educationally successful and hardworking when compared with other groups. However, for many Asians living in the United States, these characterizations do not align with their lived experiences or reflect their socioeconomic backgrounds. Indeed, among Asian origin groups in the U.S., there are wide differences in economic and social experiences. 

Academic research on the model minority myth has pointed to its impact beyond Asian Americans and towards other racial and ethnic groups, especially Black Americans, in the U.S. Some argue that the model minority myth has been used to justify policies that overlook the historical circumstances and impacts of colonialism, slavery, discrimination and segregation on other non-White racial and ethnic groups.

Many participants noted ways in which the model minority myth has been harmful. For some, expectations based on the myth didn’t match their own experiences of coming from impoverished communities. Some also recalled experiences at school when they struggled to meet their teachers’ expectations in math and science.

“As an Asian person, I feel like there’s that stereotype that Asian students are high achievers academically. They’re good at math and science. … I was a pretty mediocre student, and math and science were actually my weakest subjects, so I feel like it’s either way you lose. Teachers expect you to fit a certain stereotype and if you’re not, then you’re a disappointment, but at the same time, even if you are good at math and science, that just means that you’re fitting a stereotype. It’s [actually] your own achievement, but your teachers might think, ‘Oh, it’s because they’re Asian,’ and that diminishes your achievement.”

–U.S.-born woman of Korean origin in late 20s

Some participants felt that even when being Asian worked in their favor in the job market, they encountered stereotypes that “Asians can do quality work with less compensation” or that “Asians would not complain about anything at work.”

“There is a joke from foreigners and even Asian Americans that says, ‘No matter what you do, Asians always do the best.’ You need to get A, not just B-plus. Otherwise, you’ll be a disgrace to the family. … Even Silicon Valley hires Asian because [an] Asian’s wage is cheaper but [they] can work better. When [work] visa overflow happens, they hire Asians like Chinese and Indian to work in IT fields because we are good at this and do not complain about anything.”

–Immigrant man of Thai origin in early 40s

Others expressed frustration that people were placing them in the model minority box. One Indian woman put it this way:

“Indian people and Asian people, like … our parents or grandparents are the ones who immigrated here … against all odds. … A lot of Indian and Asian people have succeeded and have done really well for themselves because they’ve worked themselves to the bone. So now the expectations [of] the newer generations who were born here are incredibly unrealistic and high. And you get that not only from your family and the Indian community, but you’re also getting it from all of the American people around you, expecting you to be … insanely good at math, play an instrument, you know how to do this, you know how to do that, but it’s not true. And it’s just living with those expectations, it’s difficult.”

–U.S.-born woman of Indian origin in early 20s

Whether U.S. born or immigrants, Asians are often seen by others as foreigners

“Being only not quite 10 years old, it was kind of exciting to ride on a bus to go someplace. But when we went to Pomona, the assembly center, we were stuck in one of the stalls they used for the animals.” Tokiko , documentary participant

Across all focus groups, participants highlighted a common question they are asked in America when meeting people for the first time: “Where are you really from?” For participants, this question implied that people think they are “foreigners,” even though they may be longtime residents or citizens of the United States or were born in the country. One man of Vietnamese origin shared his experience with strangers who assumed that he and his friends are North Korean. Perhaps even more hurtful, participants mentioned that this meant people had a preconceived notion of what an “American” is supposed to look like, sound like or act like. One Chinese woman said that White Americans treated people like herself as outsiders based on her skin color and appearance, even though she was raised in the U.S.

Many focus group participants also acknowledged the common stereotype of treating Asians as “forever foreigners.” Some immigrant participants said they felt exhausted from constantly being asked this question by people even when they speak perfect English with no accent. During the discussion, a Korean immigrant man recalled that someone had said to him, “You speak English well, but where are you from?” One Filipino participant shared her experience during the first six months in the U.S.:

“You know, I spoke English fine. But there were certain things that, you know, people constantly questioning you like, oh, where are you from? When did you come here? You know, just asking about your experience to the point where … you become fed up with it after a while.”

–Immigrant woman of Filipino origin in mid-30s

U.S.-born participants also talked about experiences when others asked where they are from. Many shared that they would not talk about their ethnic origin right away when answering such a question because it often led to misunderstandings and assumptions that they are immigrants.

“I always get that question of, you know, ‘Where are you from?’ and I’m like, ‘I’m from America.’ And then they’re like, ‘No. Where are you from-from ?’ and I’m like, ‘Yeah, my family is from Pakistan,’ so it’s like I always had like that dual identity even though it’s never attached to me because I am like, of Pakistani descent.”

–U.S.-born man of Pakistani origin in early 20s

One Korean woman born in the U.S. said that once people know she is Korean, they ask even more offensive questions such as “Are you from North or South Korea?” or “Do you still eat dogs?”

In a similar situation, this U.S.-born Indian woman shared her responses:

“I find that there’s a, ‘So but where are you from?’ Like even in professional settings when they feel comfortable enough to ask you. ‘So – so where are you from?’ ‘Oh, I was born in [names city], Colorado. Like at [the hospital], down the street.’ ‘No, but like where are you from?’ ‘My mother’s womb?’”

–U.S.-born woman of Indian origin in early 40s

Ignorance and misinformation about Asian identity can lead to contentious encounters

“I have dealt with kids who just gave up on their Sikh identity, cut their hair and groomed their beard and everything. They just wanted to fit in and not have to deal with it, especially [those] who are victim or bullied in any incident.” Surinder , documentary participant

In some cases, ignorance and misinformation about Asians in the U.S. lead to inappropriate comments or questions and uncomfortable or dangerous situations. Participants shared their frustration when others asked about their country of origin, and they then had to explain their identity or correct misunderstandings or stereotypes about their background. At other times, some participants faced ignorant comments about their ethnicity, which sometimes led to more contentious encounters. For example, some Indian or Pakistani participants talked about the attacks or verbal abuse they experienced from others blaming them for the 9/11 terrorist attacks. Others discussed the racial slurs directed toward them since the COVID-19 pandemic in 2020. Some Japanese participants recalled their families losing everything and being incarcerated during World War II and the long-term effect it had on their lives.

“I think like right now with the coronavirus, I think we’re just Chinese, Chinese American, well, just Asian American or Asians in general, you’re just going through the same struggles right now. Like everyone is just blaming whoever looks Asian about the virus. You don’t feel safe.”

–U.S.-born man of Chinese origin in early 30s

“At the beginning of the pandemic, a friend and I went to celebrate her birthday at a club and like these guys just kept calling us COVID.”

–U.S.-born woman of Korean origin in early 20s

“There [were] a lot of instances after 9/11. One day, somebody put a poster about 9/11 [in front of] my business. He was wearing a gun. … On the poster, it was written ‘you Arabs, go back to your country.’ And then someone came inside. He pointed his gun at me and said ‘Go back to your country.’”

–Immigrant man of Pakistani origin in mid-60s

“[My parents went through the] internment camps during World War II. And my dad, he was in high school, so he was – they were building the camps and then he was put into the Santa Anita horse track place, the stables there. And then they were sent – all the Japanese Americans were sent to different camps, right, during World War II and – in California. Yeah, and they lost everything, yeah.”

–U.S.-born woman of Japanese origin in mid-60s

As focus group participants contemplated their identity during the discussions, many talked about their sense of belonging in America. Although some felt frustrated with people misunderstanding their ethnic heritage, they didn’t take a negative view of life in America. Instead, many participants – both immigrant and U.S. born – took pride in their unique cultural and ethnic backgrounds. In these discussions, people gave their own definitions of America as a place with a diverse set of cultures, with their ethnic heritage being a part of it.

Taking pride in their unique cultures

“Being a Pakistani American, I’m proud. … Because I work hard, and I make true my dreams from here.” Shahid , documentary participant

Despite the challenges of adapting to life in America for immigrant participants or of navigating their dual cultural identity for U.S.-born ones, focus group participants called America their home. And while participants talked about their identities in different ways – ethnic identity, racial (Asian) identity, and being American – they take pride in their unique cultures. Many also expressed a strong sense of responsibility to give back or support their community, sharing their cultural heritage with others on their own terms.

“Right now it has been a little difficult. I think it has been for all Asians because of the COVID issue … but I’m glad that we’re all here [in America]. I think we should be proud to be here. I’m glad that our families have traveled here, and we can help make life better for communities, our families and ourselves. I think that’s really a wonderful thing. We can be those role models for a lot of the future, the younger folks. I hope that something I did in the last years will have impacted either my family, friends or students that I taught in other community things that I’ve done. So you hope that it helps someplace along the line.”

“I am very proud of my culture. … There is not a single Bengali at my workplace, but people know the name of my country. Maybe many years [later] – educated people know all about the country. So, I don’t have to explain that there is a small country next to India and Nepal. It’s beyond saying. People after all know Bangladesh. And there are so many Bengali present here as well. So, I am very proud to be a Bangladeshi.”

Where home is

When asked about the definition of home, some immigrant participants said home is where their families are located. Immigrants in the focus groups came to the United States by various paths, whether through work opportunities, reuniting with family or seeking a safe haven as refugees. Along their journey, some received support from family members, their local community or other individuals, while others overcame challenges by themselves. Either way, they take pride in establishing their home in America and can feel hurt when someone tells them to “go back to your country.” In response, one Laotian woman in her mid-40s said, “This is my home. My country. Go away.”

“If you ask me personally, I view my home as my house … then I would say my house is with my family because wherever I go, I cannot marry if I do not have my family so that is how I would answer.”

–Immigrant man of Hmong origin in late 30s

“[If somebody yelled at me ‘go back to your country’] I’d feel angry because this is my country! I live here. America is my country. I grew up here and worked here … I’d say, ‘This is my country! You go back to your country! … I will not go anywhere. This is my home. I will live here.’ That’s what I’d say.”

–Immigrant woman of Laotian origin in early 50s

‘American’ means to blend their unique cultural and ethnic heritage with that in the U.S.

“I want to teach my children two traditions – one American and one Vietnamese – so they can compare and choose for themselves the best route in life.” Helen , documentary participant (translated from Vietnamese)

Both U.S.-born and immigrant participants in the focus groups shared their experiences of navigating a dual cultural environment between their ethnic heritage and American culture. A common thread that emerged was that being Asian in America is a process of blending two or more identities as one.

“Yeah, I want to say that’s how I feel – because like thinking about it, I would call my dad Lao but I would call myself Laotian American because I think I’m a little more integrated in the American society and I’ve also been a little more Americanized, compared to my dad. So that’s how I would see it.”

–U.S.-born man of Laotian origin in late 20s

“I mean, Bangladeshi Americans who are here, we are carrying Bangladeshi culture, religion, food. I am also trying to be Americanized like the Americans. Regarding language, eating habits.”

–Immigrant man of Bangladeshi origin in mid-50s

“Just like there is Chinese American, Mexican American, Japanese American, Italian American, so there is Indian American. I don’t want to give up Indianness. I am American by nationality, but I am Indian by birth. So whenever I talk, I try to show both the flags as well, both Indian and American flags. Just because you make new relatives but don’t forget the old relatives.”

–Immigrant man of Indian origin in late 40s

Pew Research Center designed these focus groups to better understand how members of an ethnically diverse Asian population think about their place in America and life here. By including participants of different languages, immigration or refugee experiences, educational backgrounds, and income levels, this focus group study aimed to capture in people’s own words what it means to be Asian in America. The discussions in these groups may or may not resonate with all Asians living in the United States. Browse excerpts from our focus groups with the interactive quote sorter below, view a video documentary focused on the topics discussed in the focus groups, or tell us your story of belonging in America via social media. The focus group project is part of a broader research project studying the diverse experiences of Asians living in the U.S.

Read sortable quotes from our focus groups

Browse excerpts in the interactive quote sorter from focus group participants in response to the question “What does it mean to be [Vietnamese, Thai, Sri Lankan, Hmong, etc.] like yourself in America?” This interactive allows you to sort quotes from focus group participants by ethnic origin, nativity (U.S. born or born in another country), gender and age.

Video documentary

Videos throughout the data essay illustrate what focus group participants discussed. Those recorded in these videos did not participate in the focus groups but were sampled to have similar demographic characteristics and thematically relevant stories.

Watch the full video documentary and watch additional shorter video clips related to the themes of this data essay.

Share the story of your family and your identity

Did the voices in this data essay resonate? Share your story of what it means to be Asian in America with @pewresearch. Tell us your story by using the hashtag #BeingAsianInAmerica and @pewidentity on Twitter, as well as #BeingAsianInAmerica and @pewresearch on Instagram.

This cross-ethnic, comparative qualitative research project explores the identity, economic mobility, representation, and experiences of immigration and discrimination among the Asian population in the United States. The analysis is based on 66 focus groups we conducted virtually in the fall of 2021 and included 264 participants from across the U.S. More information about the groups and analysis can be found in this appendix .

Pew Research Center is a subsidiary of The Pew Charitable Trusts, its primary funder. This data essay was funded by The Pew Charitable Trusts, with generous support from the Chan Zuckerberg Initiative DAF, an advised fund of the Silicon Valley Community Foundation; the Robert Wood Johnson Foundation; the Henry Luce Foundation; The Wallace H. Coulter Foundation; The Dirk and Charlene Kabcenell Foundation; The Long Family Foundation; Lu-Hebert Fund; Gee Family Foundation; Joseph Cotchett; the Julian Abdey and Sabrina Moyle Charitable Fund; and Nanci Nishimura.

The accompanying video clips and video documentary were made possible by The Pew Charitable Trusts, with generous support from The Sobrato Family Foundation and The Long Family Foundation.

We would also like to thank the Leaders Forum for its thought leadership and valuable assistance in helping make this study possible. This is a collaborative effort based on the input and analysis of a number of individuals and experts at Pew Research Center and outside experts.

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The Haiti That Still Dreams

By Edwidge Danticat

I often receive condolence-type calls, e-mails, and texts about Haiti. Many of these messages are in response to the increasingly dire news in the press, some of which echoes what many of us in the global Haitian diaspora hear from our family and friends. More than fifteen hundred Haitians were killed during the first three months of this year, according to a recent United Nations High Commissioner for Human Rights report, which described the country’s situation as “ cataclysmic .” Women and girls are routinely subjected to sexual violence. Access to food, water, education, and health care is becoming more limited, with more than four million Haitians, around a third of the population, living with food insecurity, and 1.4 million near starvation. Armed criminal groups have taken over entire neighborhoods in Port-au-Prince and the surrounding areas, carrying out mass prison breaks and attacks on the city’s airport, seaport, government buildings, police stations, schools, churches, hospitals, pharmacies, and banks, turning the capital into an “ open air prison .”

Even those who know the country’s long and complex history will ask, “Why can’t Haiti catch a break?” We then revisit some abridged version of that history. In 1804, after a twelve-year revolution against French colonial rule, Haiti won its independence, which the United States and several European powers failed to recognize for decades. The world’s first Black republic was then forced to spend sixty years paying a hundred-and-fifty-million francs (now worth close to thirty billion dollars) indemnity to France . Americans invaded and then occupied Haiti for nineteen years at the beginning of the twentieth century. The country endured twenty-nine years of murderous dictatorship under François Duvalier and his son, Jean-Claude, until 1986. In 1991, a few months after Haiti’s first democratically elected President, Jean-Bertrand Aristide, took office, he was overthrown in a coup staged by a military whose members had been trained in the U.S. Aristide was elected again, then overthrown again, in 2004, in part owing to an armed rebellion led by Guy Philippe, who was later arrested by the U.S. government for money laundering related to drug trafficking. Last November, six years into his nine-year prison sentence, Philippe was deported by the U.S. to Haiti. He immediately aligned himself with armed groups and has now put himself forward as a Presidential candidate.

In 2010, the country was devastated by a 7.0-magnitude earthquake, which killed more than two hundred thousand people. Soon after, United Nations “peacekeepers” dumped feces in Haiti’s longest river, causing a cholera epidemic that killed more than ten thousand people and infected close to a million. For the past thirteen years, Haiti has been decimated by its ruling party, Parti Haïtien Tèt Kale (P.H.T.K.), which rose to power after a highly contested election in 2011. In that election, the U.S.—then represented by Secretary of State Hillary Clinton—and the Organization of American States helped the candidate who finished in third place, Michel Martelly, claim the top spot. Bankrolled by kidnapping, drug trafficking, business élites, and politicians, armed groups have multiplied under P.H.T.K, committing massacres that have been labelled crimes against humanity. In 2021, a marginally elected President, Jovenel Moïse, was assassinated in his bedroom , a crime for which many of those closest to him, including his wife, have been named as either accomplices or suspects.

The unasked question remains, as W. E. B. Du Bois wrote in “ The Souls of Black Folk ,” “How does it feel to be a problem?”

I deeply honor Haiti’s spirit of resistance and long history of struggle, but I must admit that sometimes the answer to that question is that it hurts. Sometimes it hurts a lot, even when one is aware of the causes, including the fact that the weapons that have allowed gangs to take over the capital continue to flow freely from Miami and the Dominican Republic, despite a U.N. embargo. Internally, the poorest Haitians have been constantly thwarted by an unequal and stratified society, which labels rural people moun andeyò (outside people), and which is suffused with greedy and corrupt politicians and oligarchs who scorn the masses from whose tribulations they extract their wealth.

Recently, at a loved one’s funeral, in Michigan, the spectre of other Haitian deaths was once again on the minds of my extended family members. Everywhere we gather, Haiti is with us, as WhatsApp messages continuously stream in from those who chose to stay in Haiti and can’t leave because the main airport is closed, and others who have no other home. In Michigan, during chats between wake, funeral, and repast, elders brought up those who can’t get basic health care, much less a proper burial or any of the rituals that are among our most sacred obligations. “Not even a white sheet over those bodies on the street,” my mother-in-law, who is eighty-nine, said, after receiving yet another image of incinerated corpses in Port-au-Prince. At least after the 2010 earthquake, sheets were respectfully placed on the bodies pulled from the rubble. Back then, she said, the armed young men seemed to have some reverence for life and some fear of death.

Lately, some of our family gatherings are incantations of grief. But they can also turn into storytelling sessions of a different kind. They are opportunities for our elders to share something about Haiti beyond what our young ones, like everyone else, see on the news. The headlines bleed into their lives, too, as do the recycled tropes that paint us as ungovernable, failures, thugs, and even cannibals. As with the prayers that we recite over the dead, words still have power, the elders whisper. We must not keep repeating the worst, they say, and in their voices I hear an extra layer of distress. They fear that they may never see Haiti again. They fear that those in the next generation, some of whom have never been to Haiti, will let Haiti slip away, as though the country they see in the media—the trash-strewn streets and the barricades made from the shells of burnt cars, the young men brandishing weapons of war and the regular citizens using machetes to defend themselves—were part of some horror film that they can easily turn off. The elders remind us that we have been removed, at least physically, from all of this by only a single generation, if not less.

We are still human beings, the elders insist—“ Se moun nou ye .” We are still wozo , like that irrepressible reed that grows all over Haiti. For a brief moment, I think someone might break into the Haitian national anthem or sing a few bars of the folk song “ Ayiti Cheri .” (“Beloved Haiti, I had to leave you to understand.”) Instead, they hum the music that the wozo has inspired : “ Nou se wozo / Menm si nou pliye, nou pap kase. ” Even if we bend, we will not break.

Except we are breaking. “It pains me to see people living in constant fear,” the Port-au-Prince-based novelist and poet Évelyne Trouillot recently wrote to me in an e-mail. “I dream of a country where children are not afraid to dream.” Internationally, U.S. deportations continue , Navy ships are ready to be deployed to intercept migrant boats, and Haitian asylum seekers could once again end up imprisoned on Guantánamo, as they did in the early nineteen-nineties. In conversations, whether with strangers or with younger family members, someone inevitably asks, “Is there any hope?”

I have hope, I say, because I grew up with elders, both in Haiti and here in the U.S., who often told us, “ Depi gen souf gen espwa ”—as long as there’s breath, there’s hope. I have hope, too, because the majority of Haitians are under twenty-five years old, as are many members of our family. Besides, how can we give in to despair with eleven million people’s lives in the balance? Better yet, how can we reignite that communal grit and resolve that inspired us to defeat the world’s greatest armies and then pin to our flag the motto “ L’union fait la force ”? Unity is strength.

The elders also remind us that Haiti is not just Port-au-Prince. As more and more of the capital’s residents are forced to return to homesteads and ancestral villages, the moun andeyò have much to teach other Haitians. “Historically, the moun andeyò have always been the preserver of Haiti’s cultural and traditional ethos,” Vivaldi Jean-Marie, a professor of African American and African-diaspora studies at Columbia University, told me. Rural Haitians, who have lived for generations without the support of the state, have had no choice but to rely on one another in close and extended family structures called lakou . “This shared awareness—I am because we are—will prevail beyond this difficult chapter in Haitian history,” Jean-Marie said.

Finally, I have hope because in Haiti, as the American writer and art collector Selden Rodman has written, “ art is joy .” This remains true even as some of the country’s most treasured cultural institutions, including the National School of the Arts and the National Library, have been ransacked. In the summer of 2023, Carrefour Feuilles, a district in Port-au-Prince that many writers, visual artists, and musicians call home, was attacked by armed criminal groups. The onslaught led to a petition that collected close to five thousand signatures. It read in part, “How many more hundreds of our women and children must be raped, executed, burned before the public authorities do everything possible to put an end to the plague of gangs and their sponsors?”

A few days later, the homes of two of the signatories, the multimedia artist Lionel St. Eloi and the writer Gary Victor, were taken over by a gang. The last time I saw St. Eloi was in 2019, in the courtyard of Port-au-Prince’s Centre d’Art, where he had a series of metal birds on display, their bejewelled bodies and beaks pointing toward the sky. Allenby Augustin, the Centre d’Art’s executive director, recently described how some artists, afraid of having to suddenly flee their homes and leave their work behind, bring their pieces to the center or keep them in friends’ homes in different parts of the city. Others add the stray bullets that land inside their studios— bal pèdi or bal mawon —to their canvasses.

St. Eloi, the patriarch of a family of artists, had lived in Carrefour Feuilles since the seventies, working with young people there. “The youth who were neglected or who could not afford to go to school were taken in by our family,” one of St. Eloi’s sons, the musician Duckyns (Zikiki) St. Eloi, told me. “We taught them to paint, to play guitar, and to play the drums. Now they are hired to run errands for gangsters who put guns in their hands.” In spite of what has happened, he still believes that art can turn some things around. He recently sent me a picture of a work by his younger brother Anthony—an image depicting gang members wearing brightly colored balaclavas and holding pencils, a book, a paint palette, a camera, and a musical instrument. “If there are gangs, we’d be better off with art gangs,” Zikiki said. “Gangs that paint, make music, recite poetry. Art is how we bring our best face to the world. Art is how we dream.” ♦

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