At 45, a Kashmiri homemaker who spent more than two decades raising three children says motherhood reshaped every aspect of her life, from personal ambition to daily survival, reflecting the largely undocumented experiences of women who sustained households through economic hardship and political unrest in the region.

Speaking during an interview conducted on International Mother’s Day, she described a life marked by early marriage, domestic responsibility and long-term sacrifice. Married at the age of 19, she said she had been employed at an endowment institution before her marriage, but was later unable to continue working after entering her husband’s household.

Her account illustrates the social realities faced by many women in conservative and rural communities across Jammu and Kashmir during the 1990s and early 2000s, where marriage often ended formal employment opportunities for women despite educational qualifications or work experience.

“I was young when I got married,” she said. “After marriage, my responsibilities changed completely.”

According to her account, the family lived in conditions of financial hardship during the early years of marriage. She worked alongside extended family members in agricultural fields while simultaneously caring for her first child. She recalled carrying the infant with her while working outdoors, relying on assistance from female relatives during long working hours.

The woman said motherhood altered her emotional priorities soon after the birth of her first child. “My love shifted from my family toward my first child,” she said, describing motherhood as a transition that demanded constant emotional and physical commitment.

Her eldest child, who conducted the interview, described her as the “cornerstone” of the family and credited her with sustaining household stability despite economic limitations. The family marks 24 years since she became a mother.

Throughout those years, she remained a full-time homemaker, managing domestic responsibilities that included childcare, cooking, maintaining the household and supporting her husband’s work schedule. The family home eventually expanded into a 10-room residence, which she continues to maintain largely on her own, according to the interview.

Despite never returning to formal employment, she continued informal educational engagement within the household. Fluent in Urdu, she regularly read Urdu moral literature and narrated stories to her children, using them as a tool for discipline and moral instruction.

Her children said those stories became central to their upbringing and helped shape their understanding of behaviour, honesty and family responsibility. “She taught us good habits through stories,” her child said during the interview.One memory recalled during the conversation involved a school morning when a child had forgotten to polish shoes before leaving home.

According to the account, she cleaned the shoes herself using her scarf so the child could attend school properly dressed.The episode, though minor, was presented by family members as representative of the routine, largely invisible labour performed by mothers within households.

Across South Asia, domestic work performed by women remains economically unrecognised despite contributing substantially to household functioning and caregiving structures, according to multiple studies by development agencies and labour economists.

In Kashmir, women have historically played dual roles in both domestic and agricultural sectors, particularly in rural districts where families depended on subsistence farming and seasonal labour. The woman interviewed said she frequently balanced field work with domestic responsibilities during the family’s most financially difficult years.

She also linked her experience of motherhood to the wider political instability in Kashmir. Having lived through decades of unrest in the region, she said she deliberately chose neutrality and restraint while focusing on protecting her household from the psychological strain of conflict.

“Being calm was important,” she said. “There was already enough unrest outside.”

The family described her approach as disciplined and emotionally controlled, even during periods of stress. Her child said she learned over time “to fight, not flight,” a phrase used to describe her ability to endure personal difficulties without withdrawing from family responsibilities.

Her physical appearance now reflects years of labour and age, according to the interview. Grey hair and visible wrinkles have appeared, yet her routine remains physically demanding. Family members said she continues to work daily in the kitchen garden, prepare meals, iron clothes and organise household tasks for the family.

“She still works continuously,” her child said. “Even today she handles the house, takes care of our father and prepares everything for us.”

The interview also addressed changing definitions of women’s empowerment in contemporary Indian society. While public discussions around empowerment often focus on education, employment and financial independence, the family argued that domestic labour and caregiving should also be recognised within those conversations.

“Empowerment is not only moving outside the home,” her child said. “It is also about how a woman turns a house into a home.”

The statement reflects an ongoing debate within Indian social discourse about the visibility and valuation of unpaid domestic work. According to data from the Organisation for Economic Co-operation and Development (OECD) and Indian time-use surveys, women in India spend substantially more hours on unpaid household labour than men, particularly in rural regions.

In this case, the woman’s contribution remained centred inside the household rather than through salaried employment. Yet family members said her role shaped the educational and moral foundation of all three children.

Although the children said they have not yet fully achieved their professional goals, they credited their upbringing and discipline to their mother’s consistency and guidance. “The morals she provided are difficult to explain,” her child said. “She is extraordinary.”

The woman’s life also reflects generational patterns among Kashmiri mothers who came of age before broader educational and employment opportunities became accessible to women in many parts of the region. While literacy and school participation among women in Jammu and Kashmir improved significantly over the past two decades, many women from earlier generations remained confined largely to domestic roles after marriage.

Despite those limitations, the woman interviewed said she never viewed motherhood solely as sacrifice. Instead, she described it as continuous work requiring patience, emotional control and adaptation.

“There were times we were hurt by our children,” she said. “But with time, I learned how to handle everything.”

Her account suggests an understanding of motherhood rooted less in idealism than endurance. Rather than describing dramatic events, she focused on repetitive daily responsibilities that accumulated over decades: preparing meals, managing finances during periods of poverty, caring for children during illness and maintaining emotional stability inside the household.

The interview concluded without expressions of regret regarding the opportunities she lost after marriage. Instead, she described satisfaction in seeing her children raised with education, discipline and social values.

Within the household, family members said she remains the central organising force even as the children enter adulthood. Her work, though informal and unpaid, continues to structure the family’s daily life.

“She made the house feel like heaven,” her child said.

In May 2026, Puerto Rican artist Angel Otero is preparing to unveil a new body of work in Somerset, following his recent collaboration with global music figure Bad Bunny.

The exhibition, titled Agua Salada (Salt Water), reflects a shift toward more personal themes in Otero’s practice, drawing directly on memories of his childhood and family life in Puerto Rico.

Otero, 45, described his participation in Bad Bunny’s “La Casita” stage installation during the musician’s 31-show residency on the island as both a professional milestone and a personal moment of recognition. The set recreated a single-storey home typical of Puerto Rican and wider Latin American communities.

According to Otero, the environment closely resembled the domestic spaces that have long informed his work, reinforcing his focus on cultural memory and identity.Born in Santurce, a neighbourhood in San Juan, Otero spent much of his childhood in Bayamón with his grandmother, Maria Luisa.

He described his upbringing as shaped largely by female family members, with his mother working full-time and male relatives largely absent. The domestic interiors of that period, including furniture, decorative objects and photographs, have served as recurring motifs in his paintings for nearly two decades.

Otero’s artistic development began during his studies in Chicago, where he experimented with unconventional techniques to reinterpret traditional oil painting. He developed a process involving “paint skins,” in which layers of dried paint are formed on surfaces such as Perspex and later transferred to canvas.

This method produces textured, layered compositions that combine elements of painting, collage and sculpture. The approach, initially driven by resource constraints, became central to his visual language and has been widely associated with his work.The current exhibition marks a departure toward more explicit representation. Among the works is a large-scale diptych based on a photograph of Otero as a child with his grandmother.

The composition presents the figures from two perspectives, partially obscured by layered paint, creating a visual tension between clarity and fragmentation. According to Otero, this approach reflects the instability of memory and the passage of time.Themes of family, loss and personal transition are central to the exhibition.

Otero cited his evolving role as a father and the illness of his own father as influences on the new work. His grandmother, who played a significant role in his upbringing, died several years ago, and her presence continues to shape his artistic narrative. He described these experiences as “layers of life” that inform both subject matter and technique.

The exhibition also introduces recurring architectural elements, including doors and staircases, which Otero uses as symbolic devices. One painting depicts a door opening onto an undefined space, while a sculptural installation at Hauser & Wirth Somerset extends this motif into three dimensions.

These elements, according to the artist, relate to ideas of transition, access and personal boundaries.Water imagery is a dominant feature throughout the exhibition. The title Agua Salada references salt water as both a physical and metaphorical element, associated with the sea surrounding Puerto Rico as well as emotional states such as grief and resilience.

Otero described the motif as representing both erosion and healing, reflecting the dual nature of memory and time.Otero has been working in Somerset for several weeks, using a temporary studio to complete the exhibition. During this period, he engaged with the local community, noting similarities between social spaces in the area and those in San Juan.

He referenced time spent in local establishments as part of his process of situating the work within a broader context of place and belonging.The artist also described a personal ritual associated with completing a body of work. On the night before paintings are transported for exhibition, he spends time alone in the studio, often with music and wine, as a form of closure.

This practice, he said, allows him to reflect on the process and acknowledge the transition from private creation to public display.Otero indicated that the exhibition represents a point of alignment between his personal narrative and professional practice.

While earlier works approached identity indirectly through objects and interiors, the current series incorporates more direct references to his life experiences.He described this shift as part of an ongoing process of engaging with vulnerability within the context of the art world.

Intellectual forums play a vital role in this evolution by offering spaces where ideas, identities and philosophies are explored with openness and depth.

Philosophy, often viewed as abstract, is in fact central to how civilizations define modernization and negotiate rapid global change.

It influences how people evaluate growth, question identity and consider the moral implications of shifting toward a more interconnected world.

By examining the philosophical foundations of national narratives, societies gain clarity on why certain developmental paths are embraced while others are resisted.

This reflection becomes crucial in regions seeking to balance tradition with innovation, especially as global expectations continue to shift.

Saudi Arabia illustrates this balance by grounding its development in both heritage and a forward-looking intellectual culture.

The annual Philosophy Forum in Riyadh gathers thinkers from across the world to discuss ideas that enrich cultural understanding and expand public discourse.

During the forum, scholars explored questions of truth, relativism and cultural constants.

Some argued that while scientific knowledge evolves, ethical principles remain steady and guide societal stability across generations.

Experts highlighted that core values such as respect, honesty and integrity cannot be altered by changing contexts.

They emphasized that philosophy originally emerged to solve social problems and continues to provide tools for addressing contemporary challenges.

Saudi Arabia’s investment in philosophical discussions reflects a broader vision that development includes both spiritual and material dimensions.

This dual focus encourages a deeper understanding of human experience in an era increasingly shaped by artificial intelligence and digital systems.

Participants pointed out that global modernization often emphasizes the physical world—engineering, technology and automation—while neglecting the inner human dimension.

Philosophy helps restore balance by reinforcing moral reasoning, human empathy and ethical awareness.

The forum also highlighted emerging fields such as AI ethics, science and technology studies and renewed interpretations of Arab philosophical heritage.

These areas are becoming essential as societies navigate shared decision-making with machines and evaluate how technology reshapes human identity.

Scholars stressed the importance of revisiting Arab philosophical traditions through modern frameworks rather than seeing them as static or secondary to Western thought.

Contemporary analysis allows these ideas to evolve, interact with global conversations and shape new models for intellectual growth.

International participation in the conference helps correct misconceptions surrounding Arab philosophy.

Instead of viewing it as an extension of ancient schools, global thinkers are now recognizing its dynamic, relevant and innovative contributions.

Presenters noted that Arab philosophical heritage continues to influence ethical questions, scientific inquiry and concepts of human purpose.

By presenting these ideas through dialogue, critique and comparative study, forums enable the region’s intellectual legacy to be understood on its own terms.

Philosophy encourages individuals to engage more deeply with their surroundings, to question, to reflect and to expand their understanding of the world.

Every inquiry becomes a step toward greater cultural awareness and collective progress.

Many scholars believe the Arab region is positioned to reclaim its historic role in producing influential knowledge.

With supportive environments and modern platforms, its researchers can shape global conversations that extend beyond regional boundaries.

Intellectual forums such as the one in Riyadh show that philosophy remains an active force in society.

They demonstrate how ideas can guide development, inspire curiosity and help build a future rooted in both wisdom and innovation.

In partnership with the Heritage Commission and the Royal Institute of Traditional Arts, the program has provided an opportunity for 15 Saudi students to actively participate in the restoration of historic mosques across the country.

This initiative not only safeguards valuable heritage sites but also equips young Saudis with traditional craftsmanship skills that are vital to maintaining the nation’s cultural legacy.

The students are taking part in a six-month field training program designed to teach traditional mud-brick construction and woodworking techniques under the guidance of specialized Saudi engineers and restoration experts.

Their hands-on involvement ensures that heritage preservation becomes a living educational experience, connecting students directly with their country’s deep architectural traditions.

Another 15 students are set to join the program in the coming days, extending the training into early 2026, further enriching the pool of skilled artisans capable of contributing to heritage conservation.

The program is organized into two key training tracks. The first focuses on traditional construction methods, allowing students to learn the craft of mud-brick building—a technique used for centuries in Saudi architecture.

Through practical modules, trainees gain experience restoring historic mosques using authentic materials, ensuring that the renovations remain faithful to original designs.

Each project is carried out under expert supervision, guaranteeing both historical accuracy and structural integrity.

The second training track centers on the art of crafting traditional Najdi doors, an important element of Saudi architectural identity.

Students are trained in carpentry, carving, and wood production techniques that have been passed down through generations.

This component of the program aims to preserve and revive the craftsmanship that defines Najdi-style architecture, ensuring that this ancient art continues to flourish in modern times.

The Mohammed bin Salman Project for the Development of Historical Mosques has already achieved impressive milestones. During its first phase, 30 mosques were restored across 10 regions, and in the second phase, another 30 mosques were completed in 13 additional regions.

Each restoration reflects the project’s dedication to preserving authenticity while incorporating modern sustainability practices. By reviving historic mosques, the initiative breathes new life into communities and creates spaces where history, faith, and culture coexist harmoniously.

The project’s overarching vision is to revive traditional architectural styles, raise public awareness of their cultural significance, and balance heritage preservation with contemporary building standards.

These efforts align closely with Saudi Arabia’s Vision 2030, which emphasizes cultural sustainability, national identity, and the integration of heritage into modern life.

The initiative underscores the Kingdom’s commitment to preserving its architectural authenticity while ensuring that restored mosques remain functional for worship and community gatherings.

Guided by four main objectives, the project aims to prepare historical mosques for worship, restore their original architectural character, highlight Saudi Arabia’s rich cultural heritage, and enhance the Kingdom’s religious and cultural stature globally.

These goals reflect the Kingdom’s broader dedication to showcasing the beauty of its historical identity while promoting education, craftsmanship, and innovation among its citizens.

The involvement of Saudi students adds an inspiring educational dimension to the program. It transforms heritage conservation into an interactive learning process that connects young people to their history, fosters national pride, and encourages them to carry forward traditional building knowledge.

This hands-on experience also supports the Kingdom’s strategy of developing local talent capable of leading future restoration and sustainability projects.

Through initiatives like this, Saudi Arabia continues to demonstrate how heritage preservation can go hand in hand with youth empowerment, cultural innovation, and sustainable development.

The Mohammed bin Salman Project for the Development of Historical Mosques stands as a model of how nations can protect their historical treasures while building skills and opportunities for future generations.

This might come as a surprise, maybe even a shock to some, but neither the crescent nor the star has any basis as an Islamic religious symbol.

Ask almost any Pakistani today, or even many Muslims across the world, what the crescent and star on the Pakistani flag mean, and you’ll probably hear a confident answer: “They are Islamic symbols!”

But here’s the truth — they are not.

This might come as a surprise, maybe even a shock to some, but neither the crescent nor the star has any basis as an Islamic religious symbol. Not in the Quran, not in the teachings of Prophet Mohammed, and not even among the early generations of Muslims.

In fact, according to a clear ruling from IslamQA, one of the most respected Saudi fatwa (Islamic ruling) portals, the crescent and star have no roots in Islamic teachings whatsoever.

When someone asked on IslamQA (Question No: 1528): “What is the symbolism behind the Muslim star and crescent?”

The scholars answered clearly: “There is no basis in Shari`ah for taking the crescent or star as a symbol of the Muslims. This was not known at the time of the Prophet (peace and blessings of Allah be upon him), or at the time of the Khulafa Al-Rashidun, or during the Umayyad dynasty.”

They went on to explain that historians disagree on exactly when Muslims started using these symbols. Some say they came from the Persians, others say from the Greeks. What’s certain is that it wasn’t the Muslims who invented it, and it definitely wasn’t something the Prophet Mohammad or his companions endorsed.

A Symbol Borrowed, Not Revealed

So where did the crescent and star actually come from?

Long before Islam even appeared, civilizations like the Greeks, Romans, and Persians were already using the crescent and star in their emblems, coins, and banners. In fact, around 300 BC, the Greek colony of Byzantium (which later became Constantinople, and eventually Istanbul) used the crescent in its city flag. Later, the famous Pontic king Mithridates VI adopted the crescent and star combination as a royal emblem after he took control of Byzantium for a brief period.

Fast forward a few centuries: The Persian Sassanian Empire, long before Islam, minted coins bearing the crescent and star. And when early Muslim rulers conquered Persia, they initially continued using the same coin designs — not out of religious endorsement, but simply because they were replicating existing currency systems.

Later, during the rise of the mighty Ottoman Empire, the crescent and star became closely tied with Muslim identity, not through divine instruction but through politics and imperial symbolism. The Ottoman flag of 1844 — a white crescent and star on a red background — became a powerful emblem of their rule.

When Turkey modernized in the 20th century, they kept the crescent-star motif, and many Muslim countries — like Pakistan, Pakistan-Occupied Kashmir, Malaysia, Tunisia, Algeria — incorporated it into their national flags too.

Why Some Muslims Think It’s Islamic

Because the Ottoman Empire was seen for centuries as the seat of the Islamic caliphate, the association between their state symbol and Islam grew stronger in people’s minds. Over time, many Muslims — especially during the nationalist and Islamist movements of the 20th century — started embracing the crescent and star as “Islamic.”

But let’s be clear: This connection is cultural, not religious.

Unlike the cross in Christianity — which directly symbolizes Jesus’ crucifixion — there is no divine event, revelation, or command linking Islam with the crescent and star.

It’s just a case of history blending with perception.

Theological Reality: Stars and Moons Are Just Creation

In Islam, celestial bodies like the moon and stars are indeed respected — but as creations of God, not as sacred symbols.

Islamic teachings emphasize that the moon and stars have no power to influence our fate, bring blessings, or cause harm. They are signs of God’s creative power, nothing more. Worship or reverence is strictly reserved for God alone.

Thus, attaching sacred meaning to the crescent and star, treating them as holy, or reacting angrily if someone “disrespects” them, is simply not part of Islamic belief.

So, Is It a Sin to Walk Over a Crescent and Star Symbol?

Absolutely not.

Since neither the crescent nor the star are Islamic symbols, walking over them, wearing them on socks, printing them on T-shirts, or even using them in decorative ways is not a sin or an act of rebellion against God.

If someone feels emotional about it out of patriotism — for instance, feeling hurt if the Pakistani flag is trampled — that’s understandable as a matter of national pride for Pakistanis alone, but it’s not a religious issue for all Muslims.

God has not commanded us to venerate flags or symbols. His command is to worship Him.

A Call for Clear Thinking

In today’s world, where misinformation spreads easily, it’s crucial for Muslims to stay anchored in authentic knowledge rather than cultural myths.

Islam is a faith of clarity, not confusion. Our symbols are not man-made designs but eternal truths: Belief in God and righteous deeds.

So the next time you see a crescent and star, appreciate their beauty, admire their history, recognize their role in culture and heritage — but don’t mistake them for something they’re not.

Our strength as Muslims lies in knowledge, truth, and clear understanding, not in clinging to symbols that history accidentally handed down to us.