essay on my father in urdu

My Father Essay

میرے والد کا اردو میں مضمون اردو میں | My Father Essay In Urdu - 1400 الفاظ میں

عام طور پر، ایک بچہ اپنے والدین سے سب سے زیادہ لگاؤ ​​رکھتا ہے کیونکہ وہ سب سے پہلے اسے دیکھتے اور جانتے ہیں۔ والدین کو بچے کی پہلی درسگاہ بھی کہا جاتا ہے۔ عموماً بچہ اپنے والد کو اپنی زندگی کا حقیقی ہیرو اور بہترین دوست سمجھتا ہے جو اسے صحیح راستہ دکھاتا ہے۔ یہاں ہم 'مائی فادر' کے عنوان پر سادہ اور مختلف الفاظ کی حدود میں کچھ مضامین فراہم کر رہے ہیں، جنہیں طلباء مختلف اسکولوں کے امتحانات یا مقابلوں کے لیے اپنی ضرورت کے مطابق منتخب کر سکتے ہیں۔

اردو میں مائی فادر پر مختصر اور طویل مضمون

مضمون 1 (250 الفاظ).

'میرے والد' دنیا کے سب سے پیارے والد ہیں۔ وہ میرا حقیقی ہیرو، میرا سب سے اچھا دوست، میرا پریرتا اور بہترین شخص ہے جسے میں نے کبھی دیکھا ہے۔ وہ ایک ایسا شخص ہے جو اسکول کے لیے تیار ہونے، صبح بستر سے اٹھنے اور میرے ہوم ورک کو اچھی طرح سے مکمل کرنے میں بہت مدد کرتا ہے۔ وہ ہمیشہ میرا خیال رکھتا ہے اور دوپہر کو میری ماں کو فون کرتا ہے کہ میں صحیح وقت پر گھر پہنچا ہوں یا نہیں۔

وہ بہت فٹ، صحت مند، خوش مزاج اور وقت کے پابند انسان ہیں۔ وہ ہمیشہ صحیح وقت پر دفتر جاتا ہے اور ہمیں صحیح وقت پر اسکول جانا بھی سکھاتا ہے۔ وہ ہمیں زندگی میں وقت کی قدر سکھاتا ہے اور کہتا ہے کہ اگر کوئی اپنا وقت ضائع کرتا ہے تو وقت اس کی زندگی تباہ کر دیتا ہے۔

وہ بہت اچھے انسان ہیں اور میرے پڑوسیوں کی مشکل وقت میں مدد کرتے ہیں۔ وہ ہمیشہ میری ماں سے بہت پیار کرتا ہے، ان کا خیال رکھتا ہے اور ان کا احترام کرتا ہے اور ان سے کبھی جھگڑا نہیں کرتا ہے۔ وہ ہمیشہ ان کی مدد کرتا ہے اور ان کی بیماری کے دوران باورچی خانے میں کئی بار مدد کرتا ہے۔ وہ میرے دادا دادی سے بہت پیار اور عزت کرتا ہے اور ہمیں ان کا خیال رکھنا سکھاتا ہے۔

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وہ کہتے ہیں کہ بوڑھے لوگ خدا کی طرح ہوتے ہیں، ہمیں ان کی دیکھ بھال، عزت اور محبت کرنی چاہیے۔ مشکل وقت میں بوڑھوں کو نظر انداز نہیں کرنا چاہیے کیونکہ یہ وقت ہر کسی کی زندگی میں آتا ہے۔ وہ ہمیں بتاتا ہے کہ ہمارے حالات کے مطابق ہمیں زندگی بھر ہر عمر کے ضرورت مند لوگوں کی مدد کرنی چاہیے۔ وہ ہمیں روزانہ 15 منٹ اچھی عادات اور اخلاق کے بارے میں بتاتا ہے۔

مضمون 2 (300 الفاظ)

'میرے والد' میری زندگی کے بہترین دوست اور حقیقی ہیرو ہیں۔ میں اسے ہمیشہ والد کہتا ہوں۔ وہ میری زندگی کا سب سے خاص شخص ہے۔ وہ بہت اچھے کھلاڑی اور فنکار ہیں۔ وہ اپنے فارغ وقت میں پینٹ کرتا ہے اور ہمیں بھی ایسا کرنے کی ترغیب دیتا ہے۔ ان کا کہنا ہے کہ ہمیں موسیقی، گانے، کھیلوں کی سرگرمیوں، مصوری، رقص، کارٹون بنانے وغیرہ میں دلچسپی لینا چاہیے کیونکہ اس طرح کی اضافی سرگرمیاں ہمارا باقی وقت مصروف رکھتی ہیں اور زندگی بھر پرامن رہنے میں مدد دیتی ہیں۔ وہ نئی دہلی میں ایک لمیٹڈ کمپنی میں انٹرنیٹ مینیجر (ایک سافٹ ویئر انجینئر) ہے۔

وہ ضرورت مند لوگوں کی مدد کے لیے کبھی پیچھے نہیں ہٹتا اور ہمیشہ ان کی مدد کے لیے تیار رہتا ہے، خاص کر بوڑھے لوگوں کی مدد کے لیے۔ وہ میرا سب سے اچھا دوست ہے اور میرے تمام مسائل پر بات کرتا ہے۔ جب بھی میں پریشان ہوتا ہوں، وہ بہت سکون سے مجھے وجوہات بتاتا ہے اور مجھے سب سے اوپر والے کمرے میں لے جاتا ہے، وہ مجھے اپنے پاس بٹھاتا ہے، میرے کندھے پر ہاتھ رکھتا ہے اور اپنی زندگی کے تجربات بتاتا ہے، میں آپ کو بتاتا ہوں کہ میں کیا صحیح اور غلط کر رہا ہوں۔ مجھے احساس دلانے کے لیے میری غلطیوں اور کامیابیوں کے ساتھ۔ وہ زندگی کی اخلاقیات کے بارے میں بتاتا ہے اور بزرگوں کی اہمیت بیان کرتا ہے۔ وہ ہمیں سکھاتا ہے کہ ہمیں زندگی بھر کسی کو دکھی نہیں کرنا چاہیے اور ہمیشہ ضرورت مندوں خصوصاً بوڑھے لوگوں کی مدد کرنی چاہیے۔

وہ ہمیشہ میرے دادا دادی کا خیال رکھتے ہیں اور کہتے ہیں کہ بزرگ گھر کی قیمتی جائیداد کی طرح ہیں، ان کے بغیر ہم ماں کے بغیر بچے اور پانی کے بغیر مچھلی کی طرح ہیں۔ کسی بھی چیز کو آسانی سے سمجھنے کے لیے وہ ہمیشہ ایک بہت اچھی مثال دیتا ہے۔ ہر چھٹی کے دن یعنی اتوار کو، وہ ہمیں پکنک یا پارک میں لے جاتا ہے جہاں ہم سب کچھ بیرونی سرگرمیوں اور کھیلوں کے ساتھ بہت مزہ کرتے ہیں۔ ہم عام طور پر بیرونی کھیل کے طور پر بیڈمنٹن اور گھریلو کھیل کے طور پر کیرم کھیلتے ہیں۔

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مضمون 3 (400 الفاظ)

میں اپنی زندگی میں جس شخص کی ہمیشہ تعریف کرتا ہوں وہ صرف میرے پیارے والد ہیں۔ مجھے اب بھی اپنے والد کے ساتھ بچپن کے تمام لمحات یاد ہیں۔ وہ میری خوشی اور مسرت کی اصل وجہ ہے۔ میں کس کی وجہ سے ہوں کیونکہ میری ماں ہمیشہ کچن اور گھر کے دیگر کاموں میں مصروف رہتی تھی اور یہ 'میرے والد' ہیں جو میرے اور میری بہن کے ساتھ خوش ہوتے ہیں۔ میرے خیال میں وہ دنیا کا سب سے مختلف باپ ہے۔ میں اپنے آپ کو بہت خوش قسمت سمجھتا ہوں کہ میری زندگی میں ایسا باپ ہے۔ میں ہمیشہ اللہ کا شکر ادا کرتا ہوں کہ اس نے مجھے اتنے اچھے باپ کے گھر میں پیدا ہونے کا موقع دیا۔

وہ بہت ہی شائستہ اور امن پسند انسان ہیں۔ وہ مجھے کبھی نہیں ڈانتا اور میری تمام غلطیوں کو آسانی سے لے لیتا ہے اور مجھے اپنی تمام غلطیوں کا احساس بہت شائستگی سے کر دیتا ہے۔ وہ ہمارے خاندان کا سربراہ ہے اور برے وقت میں خاندان کے ہر فرد کی مدد کرتا ہے۔ وہ مجھے بتانے کے لیے اپنی زندگی کی خامیاں اور کامیابیاں بتاتا ہے۔ آن لائن مارکیٹنگ ان کا اپنا کاروبار ہے لیکن پھر بھی ان پر دباؤ نہیں ڈالتے اور نہ ہی انہیں اسی شعبے میں آگے بڑھنے کی طرف راغب کرتے ہیں، اس کے بجائے وہ ہمیشہ میری حوصلہ افزائی کرتے ہیں کہ میں اپنی زندگی میں جو بھی بننا چاہتا ہوں۔ وہ واقعی ایک اچھے باپ ہیں اس لیے نہیں کہ وہ میری مدد کرتے ہیں بلکہ اپنے علم، طاقت، مددگار فطرت اور خاص طور پر لوگوں کو صحیح طریقے سے سنبھالنے کی وجہ سے۔

وہ ہمیشہ اپنے والدین یعنی میرے دادا دادی کا احترام کرتا ہے اور ہر وقت ان کی توجہ دیتا ہے۔ مجھے آج بھی یاد ہے جب میں چھوٹا تھا تو میرے دادا دادی عام طور پر 'میرے والد' کے غنڈوں کے بارے میں بات کرتے تھے لیکن وہ مجھے کہا کرتے تھے کہ آپ کے والد آپ کی زندگی میں بہت اچھے انسان ہیں، ان جیسا بنو۔ یہ 'میرے والد' ہیں جو خاندان میں سب کو خوش دیکھنا چاہتے ہیں اور جب بھی کوئی غمگین ہوتا ہے تو اس کا مسئلہ حل کرتے ہیں۔ وہ میری ماں سے بہت پیار کرتے ہیں اور ان کا خیال رکھتے ہیں اور جب وہ گھر کے کاموں سے تھک جاتی ہیں تو آرام کرنے کا مشورہ دیتے ہیں۔ 'میرے والد' میری تحریک ہیں، وہ میرے اسکول کے کام میں میری مدد کرنے کے لیے ہمیشہ تیار رہتے ہیں اور کلاس میں میرے رویے اور کارکردگی پر بات کرنے کے لیے میرے پی ٹی ایم کا دورہ بھی کرتے ہیں۔

'میرے والد' ایک انتہائی غریب گھرانے میں پیدا ہوئے تھے جب کہ اپنے صبر، محنت اور مددگار طبیعت کی وجہ سے اس وقت شہر کے امیروں میں سے ایک ہیں۔ میرے دوست عموماً مجھے بہت خوش قسمت کہتے ہیں کہ میں ایسے باپ کا بیٹا ہوں۔ میں ایسے تبصروں پر عموماً ہنستا ہوں اور یہ بات اپنے والد کو بتاتا ہوں، وہ بھی ہنستے ہیں، کہتے ہیں کہ وہ سچ نہیں کہتے لیکن سچ یہ ہے کہ میں خوش قسمت ہوں کہ مجھے آپ جیسا بیٹا ملا۔ وہ مجھ سے کہتا ہے کہ وہ بنو جو تم بننا چاہتے ہو اور ہمیشہ اپنے آپ پر یقین رکھتے ہو۔

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میرے والد کا اردو میں مضمون اردو میں | My Father Essay In Urdu

• _وضاحتی مضامین
• _مختصر مضامین

Few Lines on My Father in Urdu | 10 Lines on My Father in Urdu

آج ہم اُردو میں والد پر دس سطریں فراہم کرنے جا رہے ہیں۔ یہ مختصر مضمون یاد رکھنے میں بھی آسان ہے۔ اس مضمون کو آسان اور سادہ الفاظ میں لکھا گیا ہے لہذا کوئی بھی طالب علم اس موضوع پر لکھ سکتا ہے۔ اُردو میں والد پر یہ مختصر مضمون عام طور پر پہلی، دوسری اور تیسری جماعت کے بچوں کے لیے کافی مفید ہے۔

میرے والد پر دس سطریں

میرے والد پر دس سطریں درج ذیل ہیں:

1) میرے والد کا نام زاہد حسن ہے۔

2) وہ ایک ڈاکٹر ہیں۔

3) میرے والد میری زندگی میں سب سے اہم شخص ہیں۔

4) وہ ایک محنتی انسان ہے، جو ہمارے خاندان کو بہتر سہولیات دینے کے لیے سخت محنت کرتے ہیں۔

5) میرے والد میرے ہر مشکل وقت میں ہمیشہ میرا ساتھ دیتے ہیں۔

6) وہ میری ہر ضرورت پوری کرتے ہیں۔

7) وہ ہمیشہ غریب لوگوں کی مدد کرتے ہیں۔

8) وہ ایک اچھے اخلاق کے مالک ہیں۔ 

9) میرے والد بہت اچھے انسان ہیں اور میں بھی ان جیسا بنانا چاہتا ہوں۔  

10) میں اپنے والد سے بہت پیار کرتا ہوں۔

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my father essay in urdu

My Father Essay

میرے والد کا اردو میں مضمون اردو میں | My Father Essay In Urdu - 1400 الفاظ میں

عام طور پر، ایک بچہ اپنے والدین سے سب سے زیادہ لگاؤ ​​رکھتا ہے کیونکہ وہ سب سے پہلے اسے دیکھتے اور جانتے ہیں۔ والدین کو بچے کی پہلی درسگاہ بھی کہا جاتا ہے۔ عموماً بچہ اپنے والد کو اپنی زندگی کا حقیقی ہیرو اور بہترین دوست سمجھتا ہے جو اسے صحیح راستہ دکھاتا ہے۔ یہاں ہم 'مائی فادر' کے عنوان پر سادہ اور مختلف الفاظ کی حدود میں کچھ مضامین فراہم کر رہے ہیں، جنہیں طلباء مختلف اسکولوں کے امتحانات یا مقابلوں کے لیے اپنی ضرورت کے مطابق منتخب کر سکتے ہیں۔

اردو میں مائی فادر پر مختصر اور طویل مضمون

مضمون 1 (250 الفاظ).

'میرے والد' دنیا کے سب سے پیارے والد ہیں۔ وہ میرا حقیقی ہیرو، میرا سب سے اچھا دوست، میرا پریرتا اور بہترین شخص ہے جسے میں نے کبھی دیکھا ہے۔ وہ ایک ایسا شخص ہے جو اسکول کے لیے تیار ہونے، صبح بستر سے اٹھنے اور میرے ہوم ورک کو اچھی طرح سے مکمل کرنے میں بہت مدد کرتا ہے۔ وہ ہمیشہ میرا خیال رکھتا ہے اور دوپہر کو میری ماں کو فون کرتا ہے کہ میں صحیح وقت پر گھر پہنچا ہوں یا نہیں۔

وہ بہت فٹ، صحت مند، خوش مزاج اور وقت کے پابند انسان ہیں۔ وہ ہمیشہ صحیح وقت پر دفتر جاتا ہے اور ہمیں صحیح وقت پر اسکول جانا بھی سکھاتا ہے۔ وہ ہمیں زندگی میں وقت کی قدر سکھاتا ہے اور کہتا ہے کہ اگر کوئی اپنا وقت ضائع کرتا ہے تو وقت اس کی زندگی تباہ کر دیتا ہے۔

وہ بہت اچھے انسان ہیں اور میرے پڑوسیوں کی مشکل وقت میں مدد کرتے ہیں۔ وہ ہمیشہ میری ماں سے بہت پیار کرتا ہے، ان کا خیال رکھتا ہے اور ان کا احترام کرتا ہے اور ان سے کبھی جھگڑا نہیں کرتا ہے۔ وہ ہمیشہ ان کی مدد کرتا ہے اور ان کی بیماری کے دوران باورچی خانے میں کئی بار مدد کرتا ہے۔ وہ میرے دادا دادی سے بہت پیار اور عزت کرتا ہے اور ہمیں ان کا خیال رکھنا سکھاتا ہے۔

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وہ کہتے ہیں کہ بوڑھے لوگ خدا کی طرح ہوتے ہیں، ہمیں ان کی دیکھ بھال، عزت اور محبت کرنی چاہیے۔ مشکل وقت میں بوڑھوں کو نظر انداز نہیں کرنا چاہیے کیونکہ یہ وقت ہر کسی کی زندگی میں آتا ہے۔ وہ ہمیں بتاتا ہے کہ ہمارے حالات کے مطابق ہمیں زندگی بھر ہر عمر کے ضرورت مند لوگوں کی مدد کرنی چاہیے۔ وہ ہمیں روزانہ 15 منٹ اچھی عادات اور اخلاق کے بارے میں بتاتا ہے۔

مضمون 2 (300 الفاظ)

'میرے والد' میری زندگی کے بہترین دوست اور حقیقی ہیرو ہیں۔ میں اسے ہمیشہ والد کہتا ہوں۔ وہ میری زندگی کا سب سے خاص شخص ہے۔ وہ بہت اچھے کھلاڑی اور فنکار ہیں۔ وہ اپنے فارغ وقت میں پینٹ کرتا ہے اور ہمیں بھی ایسا کرنے کی ترغیب دیتا ہے۔ ان کا کہنا ہے کہ ہمیں موسیقی، گانے، کھیلوں کی سرگرمیوں، مصوری، رقص، کارٹون بنانے وغیرہ میں دلچسپی لینا چاہیے کیونکہ اس طرح کی اضافی سرگرمیاں ہمارا باقی وقت مصروف رکھتی ہیں اور زندگی بھر پرامن رہنے میں مدد دیتی ہیں۔ وہ نئی دہلی میں ایک لمیٹڈ کمپنی میں انٹرنیٹ مینیجر (ایک سافٹ ویئر انجینئر) ہے۔

وہ ضرورت مند لوگوں کی مدد کے لیے کبھی پیچھے نہیں ہٹتا اور ہمیشہ ان کی مدد کے لیے تیار رہتا ہے، خاص کر بوڑھے لوگوں کی مدد کے لیے۔ وہ میرا سب سے اچھا دوست ہے اور میرے تمام مسائل پر بات کرتا ہے۔ جب بھی میں پریشان ہوتا ہوں، وہ بہت سکون سے مجھے وجوہات بتاتا ہے اور مجھے سب سے اوپر والے کمرے میں لے جاتا ہے، وہ مجھے اپنے پاس بٹھاتا ہے، میرے کندھے پر ہاتھ رکھتا ہے اور اپنی زندگی کے تجربات بتاتا ہے، میں آپ کو بتاتا ہوں کہ میں کیا صحیح اور غلط کر رہا ہوں۔ مجھے احساس دلانے کے لیے میری غلطیوں اور کامیابیوں کے ساتھ۔ وہ زندگی کی اخلاقیات کے بارے میں بتاتا ہے اور بزرگوں کی اہمیت بیان کرتا ہے۔ وہ ہمیں سکھاتا ہے کہ ہمیں زندگی بھر کسی کو دکھی نہیں کرنا چاہیے اور ہمیشہ ضرورت مندوں خصوصاً بوڑھے لوگوں کی مدد کرنی چاہیے۔

وہ ہمیشہ میرے دادا دادی کا خیال رکھتے ہیں اور کہتے ہیں کہ بزرگ گھر کی قیمتی جائیداد کی طرح ہیں، ان کے بغیر ہم ماں کے بغیر بچے اور پانی کے بغیر مچھلی کی طرح ہیں۔ کسی بھی چیز کو آسانی سے سمجھنے کے لیے وہ ہمیشہ ایک بہت اچھی مثال دیتا ہے۔ ہر چھٹی کے دن یعنی اتوار کو، وہ ہمیں پکنک یا پارک میں لے جاتا ہے جہاں ہم سب کچھ بیرونی سرگرمیوں اور کھیلوں کے ساتھ بہت مزہ کرتے ہیں۔ ہم عام طور پر بیرونی کھیل کے طور پر بیڈمنٹن اور گھریلو کھیل کے طور پر کیرم کھیلتے ہیں۔

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مضمون 3 (400 الفاظ)

میں اپنی زندگی میں جس شخص کی ہمیشہ تعریف کرتا ہوں وہ صرف میرے پیارے والد ہیں۔ مجھے اب بھی اپنے والد کے ساتھ بچپن کے تمام لمحات یاد ہیں۔ وہ میری خوشی اور مسرت کی اصل وجہ ہے۔ میں کس کی وجہ سے ہوں کیونکہ میری ماں ہمیشہ کچن اور گھر کے دیگر کاموں میں مصروف رہتی تھی اور یہ 'میرے والد' ہیں جو میرے اور میری بہن کے ساتھ خوش ہوتے ہیں۔ میرے خیال میں وہ دنیا کا سب سے مختلف باپ ہے۔ میں اپنے آپ کو بہت خوش قسمت سمجھتا ہوں کہ میری زندگی میں ایسا باپ ہے۔ میں ہمیشہ اللہ کا شکر ادا کرتا ہوں کہ اس نے مجھے اتنے اچھے باپ کے گھر میں پیدا ہونے کا موقع دیا۔

وہ بہت ہی شائستہ اور امن پسند انسان ہیں۔ وہ مجھے کبھی نہیں ڈانتا اور میری تمام غلطیوں کو آسانی سے لے لیتا ہے اور مجھے اپنی تمام غلطیوں کا احساس بہت شائستگی سے کر دیتا ہے۔ وہ ہمارے خاندان کا سربراہ ہے اور برے وقت میں خاندان کے ہر فرد کی مدد کرتا ہے۔ وہ مجھے بتانے کے لیے اپنی زندگی کی خامیاں اور کامیابیاں بتاتا ہے۔ آن لائن مارکیٹنگ ان کا اپنا کاروبار ہے لیکن پھر بھی ان پر دباؤ نہیں ڈالتے اور نہ ہی انہیں اسی شعبے میں آگے بڑھنے کی طرف راغب کرتے ہیں، اس کے بجائے وہ ہمیشہ میری حوصلہ افزائی کرتے ہیں کہ میں اپنی زندگی میں جو بھی بننا چاہتا ہوں۔ وہ واقعی ایک اچھے باپ ہیں اس لیے نہیں کہ وہ میری مدد کرتے ہیں بلکہ اپنے علم، طاقت، مددگار فطرت اور خاص طور پر لوگوں کو صحیح طریقے سے سنبھالنے کی وجہ سے۔

وہ ہمیشہ اپنے والدین یعنی میرے دادا دادی کا احترام کرتا ہے اور ہر وقت ان کی توجہ دیتا ہے۔ مجھے آج بھی یاد ہے جب میں چھوٹا تھا تو میرے دادا دادی عام طور پر 'میرے والد' کے غنڈوں کے بارے میں بات کرتے تھے لیکن وہ مجھے کہا کرتے تھے کہ آپ کے والد آپ کی زندگی میں بہت اچھے انسان ہیں، ان جیسا بنو۔ یہ 'میرے والد' ہیں جو خاندان میں سب کو خوش دیکھنا چاہتے ہیں اور جب بھی کوئی غمگین ہوتا ہے تو اس کا مسئلہ حل کرتے ہیں۔ وہ میری ماں سے بہت پیار کرتے ہیں اور ان کا خیال رکھتے ہیں اور جب وہ گھر کے کاموں سے تھک جاتی ہیں تو آرام کرنے کا مشورہ دیتے ہیں۔ 'میرے والد' میری تحریک ہیں، وہ میرے اسکول کے کام میں میری مدد کرنے کے لیے ہمیشہ تیار رہتے ہیں اور کلاس میں میرے رویے اور کارکردگی پر بات کرنے کے لیے میرے پی ٹی ایم کا دورہ بھی کرتے ہیں۔

'میرے والد' ایک انتہائی غریب گھرانے میں پیدا ہوئے تھے جب کہ اپنے صبر، محنت اور مددگار طبیعت کی وجہ سے اس وقت شہر کے امیروں میں سے ایک ہیں۔ میرے دوست عموماً مجھے بہت خوش قسمت کہتے ہیں کہ میں ایسے باپ کا بیٹا ہوں۔ میں ایسے تبصروں پر عموماً ہنستا ہوں اور یہ بات اپنے والد کو بتاتا ہوں، وہ بھی ہنستے ہیں، کہتے ہیں کہ وہ سچ نہیں کہتے لیکن سچ یہ ہے کہ میں خوش قسمت ہوں کہ مجھے آپ جیسا بیٹا ملا۔ وہ مجھ سے کہتا ہے کہ وہ بنو جو تم بننا چاہتے ہو اور ہمیشہ اپنے آپ پر یقین رکھتے ہو۔

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میرے والد کا اردو میں مضمون اردو میں | My Father Essay In Urdu

• _وضاحتی مضامین
• _مختصر مضامین

Few Lines on My Father in Urdu | 10 Lines on My Father in Urdu

آج ہم اُردو میں والد پر دس سطریں فراہم کرنے جا رہے ہیں۔ یہ مختصر مضمون یاد رکھنے میں بھی آسان ہے۔ اس مضمون کو آسان اور سادہ الفاظ میں لکھا گیا ہے لہذا کوئی بھی طالب علم اس موضوع پر لکھ سکتا ہے۔ اُردو میں والد پر یہ مختصر مضمون عام طور پر پہلی، دوسری اور تیسری جماعت کے بچوں کے لیے کافی مفید ہے۔

میرے والد پر دس سطریں

میرے والد پر دس سطریں درج ذیل ہیں:

1) میرے والد کا نام زاہد حسن ہے۔

2) وہ ایک ڈاکٹر ہیں۔

3) میرے والد میری زندگی میں سب سے اہم شخص ہیں۔

4) وہ ایک محنتی انسان ہے، جو ہمارے خاندان کو بہتر سہولیات دینے کے لیے سخت محنت کرتے ہیں۔

5) میرے والد میرے ہر مشکل وقت میں ہمیشہ میرا ساتھ دیتے ہیں۔

6) وہ میری ہر ضرورت پوری کرتے ہیں۔

7) وہ ہمیشہ غریب لوگوں کی مدد کرتے ہیں۔

8) وہ ایک اچھے اخلاق کے مالک ہیں۔ 

9) میرے والد بہت اچھے انسان ہیں اور میں بھی ان جیسا بنانا چاہتا ہوں۔  

10) میں اپنے والد سے بہت پیار کرتا ہوں۔

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Guest Essay

My Grandpa Redeemed Cans for Money. He Deserved a Raise.

By Andrew Li

Mr. Li is a senior at Stuyvesant High School in Manhattan.

When I was in the fifth grade, my grandpa took me to my school’s dumpster. “You know the Coca-Cola and water bottles that people throw out?” he asked me in Mandarin. I nodded, spotting two empty Poland Spring bottles lying on top of a nearby garbage pile. He swiftly plucked them out and stowed them away in a plastic bag. “That’s 10 cents. Your turn,” he said, smiling as I ran to another trash can. Seconds later, I emerged victorious, holding a Pepsi can over my head as if it were a trophy.

My grandpa was a canner, someone who collects recyclable containers on the street and redeems them for money. In New York State, canning is possible because of the Returnable Container Act , passed in 1982, which calls for a 5-cent deposit on glass, metal and plastic beverage containers. Though the law was meant to reduce litter and encourage recycling, it has also had the effect of offering a lifeline to some New Yorkers. A new bill that is pending in the State Legislature offers a chance for us to significantly improve the welfare of canners like my grandpa.

There are an estimated 4,000 to 8,000 canners in New York City. Many of them turn to canning because they are unable to earn a steady income for a variety of reasons — because they are homeless, unemployed or recent immigrants, as my grandpa was.

It’s easy to see canning as sad and degrading. When I was in the fifth grade, I remember the looks of disgust and bewilderment on my classmates’ faces when I told them that picking through the trash was actually quite profitable. I quickly learned not to offer this observation. Nonetheless, I was raised to respect family members, especially my elders, so I was never embarrassed that my grandpa was a canner.

On the streets of New York, though, my grandpa endured scathing looks. And some of his family members looked down on him for doing work they saw as dirty and indecent.

But there’s a difference between being desperate and being pitiable. Though it’s no one’s first choice as a profession, canning offered my grandpa a chance to build a life and a family. He always took pride in his work.

When my grandparents left China for the United States, not knowing English barred them from most work, and they had to rely on what little money they could earn through odd jobs or, eventually, canning. Some people collect cans to supplement their savings and support their family members. My grandpa remembers spending hours every day picking up bottles just to earn enough money so that his family could sleep with full stomachs.

His top priority was making sure that my dad could attend college without taking out loans — a feat he was able to accomplish. Even after landing a construction job, my grandpa continued to can for 30 years, until the start of the pandemic, as a way of helping to pay the bills.

Since the Returnable Container Act was passed four decades ago, the benefits of canning have been dwindling. Five cents today is worth only a third as much as it was in 1982. To earn just $5, barely enough to afford a meal, you have to collect 100 containers. That’s 100 instances of finding and collecting, not to mention carrying everything you’ve gathered to a redemption center. Many stores also impose limits on the number and types of containers that can be redeemed, requiring canners to travel to more than one place to unload their haul.

The new bill would double the bottle deposit to 10 cents from 5 cents, as well as expand the kinds of containers that are redeemable. For many canners, a greater return would mean less time on the streets and more time to devote to education, family and working toward a more stable income.

Canning is no easy task, as my grandpa regularly pointed out. He frequently brought me along to help him carry and redeem the containers we collected. As a teenager, I had little trouble walking the half-mile route, picking out recyclables, but since my grandpa was in his 70s, he would have to stop and rest regularly. “You’re lucky,” he would tell me. “When you get to my age, everything is 10 times harder.”

Increasing the deposit on containers would also most likely be a boon to recycling. In 2020, New York recycled 5.5 billion containers , with redemption rates of 64 percent . Some of this is thanks to the long hours that canners spend picking up after other people, and in 2022, the rate reached 70 percen t. Still, this percentage can be improved, as demonstrated by Michigan’s 76 percent redemption rate and Oregon’s 86 percent , both of which offer 10 cents for containers. I don’t think it’s a coincidence that the states with the highest redemption rates tend to have the highest deposits.

The benefits of doubling the bottle deposit are clear. It’s time to give canners the respect they deserve.

Andrew Li is a senior at Stuyvesant High School in Manhattan.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

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ماں پر مضمون

Back to: Urdu Essays List 3

انسانیت کی زبان میں سب سے پیارا لفظ “ماں” ہے- یہ ایک لفظ ہے جس سے امید و محبت کا بھرپور اظہار ہوتا ہے- ماں ایک ایسی نعمت ہے جس کے لیے ہم اپنے پروردگار کا جتنا شکر ادا کریں وہ کم ہے۔ الله نے بیشک باپ کو جنت کا دروازہ بنایا ہے لیکن اسی جنت کو ماں کے قدموں تلے ڈال دیا۔ ماں کی محبت اس سمندر کی مانند ہے جس کی گہرائیوں کا اندازہ لگانا ممکن نہیں ہے۔

اولادیں جتنی بھی غلطیاں کریں، ماں کا دل اتنا وسیع اور شفیق ہے کہ وہ اولاد کی غلطیوں کو معاف کر دیتی ہیں، مگر افسوس صد افسوس کہ جب یہی ماں بوڑھی ہو جاتی ہے، چلنے، پھرنے اورکام کرنے سے قاصر ہوجاتی ہے، تو وہی اولاد اس ماں کو اپنے پاس رکھنے سے ہچکچاتی ہے۔ وہ ماں جس نے اپنے کسی بچے کو خالی پیٹ سونے نہیں دیا، آج وہی بچے ماں کو دو وقت کی روٹی فراہم کرکے اس پر احسان جتاتے ہیں۔ ماں جب دعا کرے تو آسمانوں کے پردے ہل جاتے ہیں اور جب بد دعا کرے تو عرش کانپ اٹھتا ہے۔ اس عظیم ہستی کی اہمیت ہم جتنی جلدی سمجھ لیں، بہتر ہے کیونکہ ماں چلی جائے تو لوٹ کر نہیں آتی۔

Essay On Father in Urdu Back to: Urdu Essays List 3 0 میرے والد محترم میرے لئے ایک رول ماڈل ہیں کیونکہ وہ ایک قابل والد ہیں۔ ان میں وہ ساری صلاحیتیں ہیں جو ایک اچھے باپ کے پاس ہونی چاہیے۔ وہ نہ صرف میرے والد ہیں بلکہ میرے بہترین دوست بھی ہیں جو وقتاً فوقتاً مجھے اچھی اور بری چیزوں سے خبردار کرتے رہتے ہیں۔

My Father Essay عام طور پر، ایک بچہ اپنے والدین سے سب سے زیادہ لگاؤ رکھتا ہے کیونکہ وہ سب سے پہلے اسے دیکھتے اور جانتے ہیں۔ والدین کو بچے کی پہلی درسگاہ بھی کہا جاتا ہے۔ ... My Father Essay In Urdu - 1400 الفاظ میں

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1) میرے والد کا نام زاہد حسن ہے۔ 2) وہ ایک ڈاکٹر ہیں۔ 3) میرے والد میری زندگی میں سب سے اہم شخص ہیں۔ 4) وہ ایک محنتی انسان ہے، جو ہمارے خاندان کو بہتر سہولیات دینے کے لیے سخت محنت کرتے ہیں۔ 5) میرے والد میرے ہر مشکل وقت میں ہمیشہ میرا ساتھ دیتے ہیں۔ 6) وہ میری ہر ضرورت پوری کرتے ہیں۔ 7) وہ ہمیشہ غریب لوگوں کی مدد کرتے ہیں۔

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Family words in Urdu

Words for family members and other relatives in Urdu ( اُردُو ), an Indo-Aryan language spoken mainly in Pakistan and India

Details provided by Muhammad Zubair

Hear some Urdu family words:

Information about Urdu | Phrases | Numbers | Time | Family words | Tower of Babel | Books about Urdu on: Amazon.com and Amazon.co.uk [affilate links]

Information about family words in Urdu https://www.urdu-english.com/lessons/beginner/family-members https://urduesl.com/family-members-in-english-and-urdu/

Family words in Indo-Aryan languages

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Essay on My Father for Students and Children

500+ words essay on my father.

Essay on My Father: Usually, people talk about a mother’s love and affection, in which a father’s love often gets ignored. A mother’s love is talked about repeatedly everywhere, in movies, in shows and more. Yet, what we fail to acknowledge is the strength of a father which often goes unnoticed. Father’s a blessing which not many people have in their lives. It would also be wrong to say that every father is the ideal hero for their kids because that is not the case. However, I can vouch for my father without any second thoughts when it comes to being an ideal person.

My Father is Different!

As everyone likes to believe that their father is different, so do I. Nonetheless, this conviction is not merely based on the love I have for him, but also because of his personality. My father owns a business and is quite disciplined in all aspects of life. He is the one who taught me to always practice discipline no matter what work I do.

Most importantly, he has a jovial nature and always makes my mother laugh with his silly antics even after 27 years of marriage. I completely adore this silly side of him when he is with his loved ones. He tries his best to fulfill all our wishes but also maintains the strictness when the need arises.

One of the best things I love about my father is that he has always kept a very safe and open home environment. For instance, my siblings and I can talk about anything with him without the fear of being scolded or judged. This has helped us not to lie, which I have often noticed with my friends.

In addition, my father has an undying love for animals which makes him very sympathetic towards them. He practices his religion devotedly and is very charitable too. I have never seen my father misbehave with his elders in my entire life which makes me want to be like him even more.

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My Father is My Source of Inspiration

I can proudly say that it is my father who has been my source of inspiration from day one. In other words, his perspective and personality together have shaped me as a person. Similarly, he has a great impact on the world as well in his own little ways. He devotes his free time in taking care of stray animals which inspires me to do the same.

My father has taught me the meaning of love in the form of a rose he gifts to my mother daily without fail. This consistency and affection encourage all of us to treat them the same way. All my knowledge of sports and cars, I have derived from my father. It is one of the sole reasons why I aspire to be a cricket player in the future.

To sum it up, I believe that my father has it all what it takes to be called a real-life superhero. The way he manages things professionally and personally leaves me mesmerized every time. No matter how tough the times got, I watched my father become tougher. I certainly aspire to become like my father. If I could just inherit ten percent of what he is, I believe my life will be sorted.

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Amitava Kumar and the Novel of the Translated Man

By James Wood

For years I have been haunted by a sentence from V. S. Naipaul ’s great tragicomic novel “ A House for Mr. Biswas ” (1961): “In all, Mr Biswas lived for six years at The Chase, years so squashed by their own boredom and futility that they could be comprehended in one glance.” A sentence , indeed: imagine handing down this summary verdict, and then imagine writing a novel whose every page rises up against the very summation. The verdict belongs to historical time: it tells us that Mr. Biswas’s life, seen from above, is knowable only in its very unimportance, as an existence steadily disappearing into the careless comprehension of the cosmos. Historical time tells us that Mr. Biswas’s life was not worth writing. Novelistic time is more forgiving. Naipaul’s novel takes in Mohun Biswas’s life episode by episode, telling it from inside his protagonist’s comprehension, as a story of tremulous ambition and anxiety. How terrible it would have been, Mr. Biswas thinks, “to have lived and died as one had been born, unnecessary and unaccommodated.”

Naipaul had good reason to accommodate Mohun Biswas in his full necessity, because he was essentially writing the life of his own father, Seepersad Naipaul. Unlike his brilliant son, who left Trinidad for Oxford and did not live at home again, Seepersad never left his birthplace. A multigenerational novel of father and son might bend all the way from the rural poverty of Seepersad’s origins in the Caribbean to the sparkling Stockholm hall in which Vidia Naipaul received the Nobel Prize in Literature, in 2001.

I thought often of “A House for Mr. Biswas” while reading Amitava Kumar’s new novel, “ My Beloved Life ” (Knopf). Kumar, who has written eloquently about his complicated indebtedness to the Indian Trinidadian writer, here tells the story of “an ordinary life”: one that, in its Biswasian quietness, might not seem to claim the loud space of a novel. Jadu Kunwar, Kumar writes of his gentle hero, “had passed unnoticed through much of his life.” His experiences “would not fill a book; they had been so light and inconsequential, like a brief ripple on a lake’s surface.” The realization that Kumar, like Naipaul, might also be writing a fictionalized version of his own late father’s life breaks like a slowly cresting wave over the sad and joyful ground of this story.

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“My Beloved Life” comprises two large sections and two smaller ones. The first tells the life of Jadunath Kunwar. Jadu, as he is known, is born in 1935 in a backwater of the state of Bihar, in eastern India, to illiterate farmers; moves to the nearby city of Patna for his education, and eventually becomes a lecturer in history at Patna College; marries a woman named Maya and has a daughter, Jugnu; and wins a Fulbright scholarship to study at Berkeley, in the late nineteen-eighties, before returning to India. He dies in 2020, in the first wave of the Covid pandemic. These, you might say, are the facts that can be comprehended in one glance, though the facts are precious and the life remarkable.

The novelist then tenderly sows the hundred and fifty or so pages with a trail of story and detail, and the remarkable life becomes also a beloved life, one compassionately appraised by the noticing novelist. And what noticing! Kumar—who himself grew up in Patna, came to America as a graduate student in the late nineteen-eighties, and now teaches at Vassar College—has never lacked for material. Patna, he tells us in “ Bombay London New York ” (2002), an early work of criticism and memoir, was a poor city. In the hospital where Kumar’s sister would eventually work as a doctor, stray dogs pull at patients’ bandages and flying ants settle in wounds: “Patna is a place where rats carried away my mother’s dentures.” When he moved, as a student, to Minnesota, Kumar had never seen an olive.

In the fiction that followed “Bombay London New York,” Kumar sometimes demonstrated an uneasiness with letting stories and details speak for themselves, tending to expand and expatiate on them via essay, cultural criticism, long footnotes, and literary allusion—varieties of autofictional expression that teasingly came together in “ Immigrant, Montana ” (2018). That book’s narrator, sharing Kumar’s trajectory from Bihar to America, and even the author’s initials (in the book, he sometimes goes by AK), writes this about his origins: “My father had grown up in a hut. I knew in my heart that I was closer to a family of peasants than I was to a couple of intellectuals sitting in a restaurant in New York.” Moments like these pierce, from time to time, AK’s comic narrative about American girlfriends, sex, new music, movies, President Obama , and reading Edward Said and Stuart Hall . Reading Kumar, one sometimes has a stronger sense of what he wanted to avoid than of what he was willing to embrace. Satya, the Kumar-like narrator of “ A Time Outside This Time ” (2021), appears to disdain what he calls the conventional, “eternal” bourgeois novel—which deals with “the human heart in conflict with itself et cetera.”

It’s not clear, by this rather narrow definition, whether “My Beloved Life” is exactly a bourgeois novel, since it is less about the human heart in conflict with itself than it is about the self in conflict (and sometimes in agreement) with society and history. Certainly, Kumar knows that his own biography, a novelized version of which appears in “My Beloved Life,” concerns nothing less than the fabrication of a bourgeois self, however fragile or contradictory that achievement may occasionally feel to him. Above all, his new novel is always deeply human; the heart is everywhere in these pages. It is easily the best thing Amitava Kumar has written, largely because the novelist relaxes into the novelistic, and trusts the tale rather than the teller. Its astonishing details sit in the text like little coiled stories, pointedly revealed but not overpoweringly unpacked by the writer.

Cosmopolitans, Kumar wrote years ago, are not only those people who move between countries or continents but also those who move great distances, geographic or social, within their native countries. Such is Jadu. When he arrives at college in Patna, he has two shirts, one blue and one white. He spends his first night in the city sleeping on the riverbank. His greatest desire, Kumar writes, is to tell his fellow-students about the poverty of his origins. He might tell them, for instance, that he was born in the village of Khewali, where his father and grandfather were also born. That his parents are peasants. That his village school had only one teacher, who was absent whenever he was needed to help with the harvest, and that this teacher was also a wrestler, earning extra rupees from matches in nearby villages. Often, after these fights, the teacher would “ask two of his strongest students to massage his limbs. When this happened, the other students were asked to loudly recite the multiplication tables.”

Not that all the students in Patna are wealthier or more privileged than Jadu. Ramdeo Manjhi, for instance, is a Dalit, a so-called untouchable. Ramdeo tells Jadu that his people “did the jobs that the upper-caste people didn’t do—dragging away the carcasses of dead animals, for instance.” Throughout the book, Kumar keeps his eye on questions of class and social stratification. Ramdeo grows up to be a corrupt local politician.

Kumar’s details have the vitality of invention and the resonance of the real, as if echoing with actual family history. When Jadu returns from college in Patna to his parents’ village, he brings gifts. He gives his father a heavy bronze lock, intended for a trunk of precious family papers. So proud is Jadu’s father that he goes about all day with this lock in his hand, “key attached,” ready to answer any questions about the gleaming new acquisition: “The brand name Harrison was etched in the metal. In reality, the lock company owed its name to an entrepreneur named Hari Monga.” Jadu’s father doesn’t know this. “English-make,” he tells any inquisitor. “See the name.”

Gentle comedy like this can turn to tears within a page or two. The scene with the lock is followed by a moving episode in which Jadu and his sister Lata, in order to improve her English, work together to translate a poem from Jadu’s college textbook into Hindi. It is Edward Thomas’s “Adlestrop,” a brief lyric published in 1917 which offers a glimpse of pastoral England. In late June, a train stops at a rural station in Gloucestershire. Mild English summer is everywhere. The train hisses, someone coughs, a blackbird sings. All around are willows, willow herb, and meadowsweet. Lata remarks that she has seen such stations in India, desolate rural platforms. But how to translate the word “Adlestrop,” or the names of these very English flora and fauna? Eventually, they have a poem, less a translation than a reinvention, in which a train stops at a station called Sugauli, to take on water. The passengers want the train to stay there, because a mynah is singing in the branches of a mahua tree. When Jadu tells Lata that Edward Thomas died in the First World War, before the poem was published, her eyes glisten, but he doesn’t want to ask what has moved her so much. “Instead, he congratulated his sister for her poem, and she, finding herself praised by her brother, the college student, spoke to him in English,” Kumar writes. “ ‘Thank you,’ she said, before rushing out of the room.”

It is a touching and freighted moment. The English poem, not unlike the returning Jadu in relation to his less educated sister, is the bearer of cultural prestige. The translation into Hindi inevitably fails; instead, two fabulously different, almost rivalrous texts sit next to each other. I’m reminded of a moment in Amit Chaudhuri’s novel “ Odysseus Abroad ” when the protagonist, an Indian student adapting to life in London, pauses to reflect on Shakespeare’s line “Shall I compare thee to a summer’s day?” The poem had been senseless at home: who would want to be compared to a summer’s day in Bombay? Only now, in London, does the simile make sense, but the Indian student had to be himself translated in order to grasp it. In “Immigrant, Montana,” Kumar’s narrator reads a story by Ismat Chughtai in English, and cannot turn it back into its original Urdu. He feels sad and stranded, far from home in America: “I had become a translated man, no longer able to connect with my own past.” But what is notable in the scene from “A Beloved Life” is that Kumar resists this kind of commentary. He does not spell out the source of Lata’s tears, instead closing with her rushed departure from the room, her English “thank you” a pained and proper response to the perhaps rare excitement of being “praised by her brother.” All the emotion finds its locus in that beautiful human phrase. It is a novelist’s scene, an episode that would have been spoiled by a superadded term like “translated man.”

From time to time, Jadu attempts to write the remarkable-unremarkable story of his life. A memoir is completed but is never published. He is too much the professional historian. The uncertainty of memoir disturbs him; he is drawn to collective history over personal drama. His daughter says that he has a tendency to speak as if reciting text from a Wikipedia entry, that he’s the sort of person who would rather write about the manufacture of jute than about his own child. When Jadu arrives at Berkeley, in 1988, he is lonely, and cuts a formal figure. When asked what he is researching in California, he stiffly replies, “I’m studying a chapter in history.” So, as in “A House for Mr. Biswas,” the question of how Jadu’s private life is recounted, and by whom, will be humanly and politically important. And, as in “Biswas,” the novel’s recounting of the life is also the novel’s continuous justification of its own existence as a form. This, Kumar signals, is what novels do . There is “the chapter in history” that comprises the biographical arc of Jadu’s life. And then there are all the private undulations within that chapter in history. For the novelist can then comment, as he now does, using the novelist’s privileged insight, “A chapter in history! The language of application forms. Clichés in the dull getup of office clerks. Jadu would have felt a greater sense of ease if he was expressing himself in Hindi. . . . At Berkeley, he now spoke only English; it felt as if he was doing something new or strange, like wearing a hat.”

In fact, Jadu’s life is told twice over in this novel—the first large section recounts it in the third person, and then the second large section recounts it in the first-person voice of Jadu’s daughter, Jugnu, bringing us to the present day. Jugnu tells us, too, about her own ordinary yet also remarkable existence: she attended Patna Women’s College, got her master’s degree in journalism in Delhi, and has been living for more than twenty years in Atlanta, where she works for CNN. We discover that her mother, Maya, died young, at the age of fifty-two, and that her father’s year in Berkeley is what inspired Jugnu to leave for America. She retells some of the episodes that the first section has already presented, with a daughter’s simultaneously forgiving and judgmental eye. As a journalist, she speaks plainly and boldly: “I believe strongly that we are in touch with a great astonishing mystery when we put honest words down on paper to register a life and to offer witness.” She tells us about an episode from not long after her father’s return from Berkeley. Jugnu, then working at a Delhi newspaper, accompanies Jadu to a local club, where he is to speak to a group of intellectuals about his Fulbright year. Instead of giving the audience what it wants (tales about peanut butter), Jadu speaks about caste inequalities, racial prejudice against Indians in the United States, episodes of anti-Indian violence by Americans, and so on. Jugnu wonders if others in the room see her father as she does. In his watchful anxiety, he simply cannot play the happy returning sightseer, the grateful Indian visitor: “He wasn’t a tourist or even a traveler at the airport; he was like a patient in the waiting room outside a doctor’s clinic,” someone who is nursing a sickness and knows that others are sick, too. “The poverty of his childhood defined him utterly,” she concludes.

At the club, Jadu told his audience, “I was born in a hut and my village still doesn’t have electricity.” The phrase “born in a hut,” or some version of it, appears often enough in the novel (at least five times) for the reader to register its talismanic importance. Recall those sentences from “Immigrant, Montana”: “My father had grown up in a hut. I knew in my heart that I was closer to a family of peasants than I was to a couple of intellectuals sitting in a restaurant in New York.” Kumar’s felt proximity to his own family origins in poverty has always given his work a tender, corrective power. Indeed, what is it like to be “a translated man”? What is it like when such translation plays on an axis of economic as well as geographic relocation? In Kumar’s work, the question invariably gets caught up in feelings of guilt: the guilt an emigrating child has about leaving his parents behind and so far away, about having had greater opportunities and greater ease than they did, about never returning for good and rarely returning for long. Jugnu’s section is dominated by an American daughter’s grief, and her guilt: she cannot forgive herself for the fact that her father died alone and far away from her, that in his last hours he phoned her in America and left a message, that she did not immediately pick up. By the time she listened to the message, her father had died. Her account, like the entirety of Kumar’s novel, commits itself to a kind of narrative recompense: “I’m trying to understand how to mark the life of my father who died alone.” Jadu’s cousin voices Jugnu’s own guilt when they speak on the phone about her recently deceased father: “This is the problem with all of you who go so far away,” he chides her.

In a recent LitHub piece, Kumar wrote that his mother died in 2014, and that his father died last year, and not in 2020, as Jadu, the fictional father, does. Kumar was able to reach his father’s bedside before he died, but not quickly enough to find his father still conscious. Kumar’s essay tells us what actually happened but dissipates some of its personal force amid references to Naipaul, Annie Ernaux , Martin Amis , Sharon Olds, and Nick Laird, all writers who have in powerful ways described their dying fathers. Kumar’s novel has far greater autobiographical power than his nonfiction essay does. His beautiful, truthful fiction rings with all the gratitude and anticipated grief that he expressed in 2002, in “Bombay London New York,” when both of his parents were still alive. It is not the immigrants, he wrote then, but the ones who stay behind who are truly heroic: “Each year, I travel to the town in India where my parents live. I am able to spend only a few days with them. And then I return to America.” Kumar says he wants to believe that his parents, “old and set in their ways, anxious, and forever bickering, find in each other the strength that their children do not provide.” This novel finds and provides great strength—too late for Kumar’s parents, but in good time for his grateful readers. ♦

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The Hardships and Dreams of Asian Americans Living in Poverty

Illustrations by Jing Li

Asian Americans are often portrayed as economically and educationally successful.

In reality, about one-in-ten Asian Americans live in poverty. Asian Americans also have the most income inequality of any major racial or ethnic group in the United States.

Without closely examining the diversity of Asian American experiences, it’s easy to miss the distinct stories of Asian Americans living with economic hardship.

To understand more about this population, Pew Research Center conducted 18 focus groups in 12 languages to explore the stories and experiences of Asian Americans living in poverty.

Table of Contents

Of the 24 million Asians living in the United States, about 2.3 million live in poverty . Many are working to overcome the economic hardships they encounter and achieve their American dream. But they face challenges along the way, from Asian immigrants grappling with language barriers to U.S.-born Asians navigating pathways to success.

In February 2023, Pew Research Center conducted 18 focus groups with adult participants from 11 Asian origin groups in different regions across the U.S. These are among the most likely Asian origin groups to experience economic hardship in the U.S. Focus groups included those whose approximate family income is at or below 140%-250% of the 2022 federal poverty line, depending on their location. Accompanying these focus group findings are results from a Pew Research Center survey about the hardships and dreams of Asians living in poverty, conducted from July 2022 to January 2023.

Some common themes that focus group participants shared include day-to-day financial difficulties, assumptions by others that they do not need help because they are Asian, and the importance of financial security in achieving the American dream.

Related:   1 in 10: Redefining the Asian American Dream (Short Film)

Focus groups also reveal that Asian Americans’ experiences with economic hardship differ by whether they were born in the U.S. or outside the country. Some immigrants not only experience difficulties making ends meet, but also face challenges that come with living in a new, unfamiliar country. These include learning English, navigating daily life in a new place and finding a stable job.

Even though U.S.-born Asians grew up in this country and speak English, they talk about the challenges of understanding what it takes to succeed in America. This includes getting the “right” education, getting access to the “right” knowledge and knowing the “right” people to succeed.

The findings in this data essay reveal what participants shared about their experiences with economic hardship, overcoming challenges, and their views of the American dream and social mobility in America.

The terms Asians and Asian Americans are used interchangeably throughout this data essay to refer to those who self-identify as Asian, either alone or in combination with other races or Hispanic identity.

The terms living in poverty, living near or below the federal poverty line and living with economic hardship are used interchangeably throughout this essay to refer to adults whose family income is close to or below the 2022 federal poverty line.

• For results on Asian adults from the focus groups, this refers to adults whose approximate family income is at or below 140%-250% of the federal poverty line. Thresholds varied by focus group recruitment locations to account for differences in the cost of living.
• For results on Asian adults from the survey , this refers to adults whose approximate family income falls at or below 100% of the federal poverty line.
• For data on the total U.S. Asian population from the U.S. Census Bureau , this refers to all Asian Americans whose family income is at or below 100% of the federal poverty line.

The terms federal poverty line and poverty line are used interchangeably to refer to the federal poverty guidelines published yearly by the U.S. Department of Health and Human Services.

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

The term immigrant refers to people who were born outside the 50 U.S. states or the District of Columbia, Puerto Rico or other U.S. territories.

Asian Americans and financial struggles

Financial difficulties are part of many Asian Americans’ day-to-day lives, according to the 2022-23 survey. Asian adults were asked if they had experienced any of the following financial challenges in the past 12 months: gotten food from a food bank or a charitable organization, lost their health insurance, had problems paying for their rent or mortgage, had trouble paying for medical care for themselves or their family, had trouble paying their bills, or been unable to save money for emergencies.

“It got really bad to the point where a simple bowl of rice, we weren’t even able to afford that. So there were times where a bowl of rice would be a meal for all three meals, or we just simply did not eat.” NOLAN , FILM PARTICIPANT

The most common financial difficulty experienced is being unable to save for emergencies. More than half of Asian adults living in poverty (57%) said this had happened to them. By comparison, fewer Asian adults living above the poverty line (40%) said this.

Note: “Asian adults living in poverty” refers to survey respondents whose approximate family income is at or below 100% of the federal poverty line. Share of respondents who didn’t offer an answer or answered “no” not shown.

Source: Survey of Asian American adults conducted July 5, 2022-Jan. 27, 2023. “The Hardships and Dreams of Asian Americans Living in Poverty”

Some focus group participants shared how challenging it was for them to save because of their earnings and their family needs. Participants also talked about the urgency they feel to save for their children and retirement:

“I feel a bit helpless [about my financial situation]. … I don’t want to be in debt. I have to save money to raise my kids, but I don’t have money to save.”

–Immigrant man of Korean origin in early 30s (translated from Korean)

“[I save money] to go to Pakistan. Because I have four children … I needed five or six tickets, in case my husband traveled with us, and it required a lot of money. We used to save for one whole year, and when we were back from Pakistan, we were usually empty-handed. Then the cycle started again.”

–Immigrant woman of Pakistani origin in late 40s (translated from Urdu)

“You’re not going to work forever. No one is going to work forever. You want to have savings … for your rent [or] in case of medical bills [if] something happens. [You] might as well [save for] some trips down the while when you [can] travel still. But you’re not going to be working at 80 years old, are you?”

–U.S.-born man of Chinese origin in early 40s

“We were all four of us in one apartment, four siblings, plus the parents, so that’s six people in a house, which was very, very cramped.” SABA , FILM PARTICIPANT

Other common difficulties for Asian Americans living near or below the poverty line include having trouble paying their bills (42%), needing to get food from a food bank or a charitable organization (38%) and having problems paying their rent or mortgage (33%), the survey found. Smaller shares of Asian adults living above the poverty line say they experienced difficulties paying their bills (17%), got food from a food bank or a charity (6%) or had trouble paying their rent or mortgage (11%).

These findings were echoed in our focus groups, where participants recalled the stress and tension their families felt when things like this happened to them:

“My dad lost his car a couple of times. There was this one time where I remember it was nighttime. All of a sudden, a cop comes over to our home [with another person]. … And my dad was forced to give up his car to this stranger … because, I don’t know, he wasn’t paying off the car or something. And it was very humiliating, and my brothers wanted to get physical with that person because he was acting very arrogantly. My dad was able to eventually pay back the car and somehow get it back. But there were many times when we might not have had a roof over our heads.”

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

Asian immigrants face challenges navigating life and employment in the U.S.

Immigrant and U.S.-born Asians experience economic hardship in different ways. Asian immigrants in the focus groups discussed how a lack of English proficiency, navigating transportation and getting a good job all shape their experiences with economic hardship.

“I felt sad about life, didn’t know the language, didn’t know the roads. I had no friends, so I felt very sad.” PHONG , FILM PARTICIPANT (TRANSLATED FROM VIETNAMESE)

For example, not knowing English when they first arrived in the country created extra challenges when using local transportation systems and meeting basic daily life needs such as shopping for groceries:

“When we were very young, the most difficult thing we faced [after coming to the U.S.] was not being able to speak the language. Unless you lived in those times, you wouldn’t know. We didn’t know how to buy food. … We didn’t know the language and there was no interpreter available. … I didn’t know how to take the bus, I didn’t know where to go, or to which place they were taking me to school. When we were asked to go to the classroom, we didn’t know where to go. … There was no other way, because there was no communication.”

–Immigrant woman of Hmong origin in late 50s (translated from Hmong)

Language barriers also brought extra hurdles for Asian immigrants in the job market. Some focus group participants said it was hard to explain their skills to potential employers in English effectively, even if they had the relevant education or skills for the job and had learned English before they immigrated:

“After coming [to the U.S.], there were many problems to face, first … the language problem. We have read English … but we are not used to speaking. … We also had education … but since we can’t explain ourselves in English – what we can do, what we know … we are getting rejected [from jobs] as we cannot speak. … Another problem was that I had a child. My child was small. I could not go to work leaving him. At that time, my husband was working. He also had the same thing – he had education, but he could not get a good job because of the language. [As another participant] said, we had to work below the minimum wage.”

–Immigrant woman of Bangladeshi origin in late 30s (translated from Bengali)

Not wanting to be a burden influenced life choices of many U.S.-born participants

For many U.S.-born focus group participants, concerns about being a burden to their families shaped their childhoods and many of their life decisions:

“It’s difficult to talk to [my parents] because you grew up here and it’s just totally different from them growing up in Vietnam. … It’s the same like what [another participant] was saying, when you take off the burden to your parents, right? So I dropped out of college, just because I didn’t want them paying anymore. I just didn’t think that I was going to do or be anything in college, right? So I would rather work. So I started taking responsibility of my own and you start working really hard and you getting out of the house and helping them pay for bills.”

–U.S.-born man of Vietnamese origin in mid-40s

“My family’s struggling. Is education more important, [or] is working more important? I really felt that growing up because a lot of my friends, education – going to college and going to a techno school – wasn’t really on their radar, it wasn’t really something on their plan. I think talking to a lot of the folks and a lot of my friends during their time, they felt like they had to grow up to provide for their family or for you to find some type of income to kind of help their family. And so that really drove the direction of at least one of my friends, or a lot of my friends.”

–U.S.-born man of Hmong origin in mid-30s

Some U.S.-born focus group participants said that when reflecting on their childhoods, they could see the financial burden they had on their families in a way they did not realize as a child:

“At a certain point you become very aware of how much of a financial burden you are. You don’t ask for anything you want. Like, you don’t ask for prom. You don’t ask to join clubs. You don’t ask to go on field trips, things like that. You just know that it’s going to cause so much drain on your parents.”

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

“[My parents] had like a lot of responsibilities, like … giving money back to their father, and then their sisters and brothers, helping them out back [in Pakistan]. … [My father] had to support us and then send money back constantly there. I didn’t know that until now, basically. … We would hardly see him. Maybe like on Sunday, we would see him a couple of hours. But it was on the weekdays, we would hardly see our father. He was always working.”

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

Overcoming economic challenges

The survey found that when Asian adults living in poverty have needed help with bills, housing, food or seeking a job, about six-in-ten (61%) say they’ve turned to family or friends.

Some focus group participants mentioned that families and friends in their ethnic community were a great source of financial help. For others, the limited size of their ethnic community in the U.S. posed obstacles in obtaining assistance.

“My dad arrived in the U.S. when he was 26 years old, and I’m now 29 years old. … I have seven siblings and my parents who support me. And my parents didn’t have that, they didn’t have their parents to support them.” TANG , FILM PARTICIPANT

“It was very difficult during [my] study [at university]. … I had a scholarship, most of the part was scholarship; however, I had to pay something between $10,000 and $15,000 per semester. And I had to eat, I had to pay rent, I had to do everything. At the same time, there are many other things too, aren’t there? And there was always a stress about money. This semester is over now, how do I pay for the next? I had no clarity about what to do and not to do. In that situation, I approached those friends studying there or who came there a little earlier and were working to borrow money. … I [was] offered help by some friends and in finding a job and being helped for my needs.”

–Immigrant man of Nepalese origin in early 40s (translated from Nepali)

“We didn’t have a large Burmese community to ask for such help. It was not yet present. As we had no such community, when we had just arrived, we told close friends, got directions and went to ask for help.”

–Immigrant woman of Burmese origin in late 40s (translated from Burmese)

However, not all Asians living with economic hardship have asked for or received help. In the focus groups, participants shared why they or their families sometimes did not do so or felt hesitant. Fear of gossip and shame were mentioned multiple times:

“[I experienced financial difficulties after I first arrived in the U.S.] because I came here as a student. … It’s because I had to pay monthly rent and I paid for living expenses. I felt a little pressured when the monthly payment date approached. I had no choice but to ask my parents in Korea for money even as an adult, so I felt a sense of shame.”

–Immigrant woman of Korean origin in early 40s (translated from Korean)

“My cousin will [help me financially] without judgment. But, like, my aunt and elders – if it gets back to them [that I asked for help], it’s going to for sure come with judgment. And if I could figure it out myself, I will take the way without judgment.”

“To add on to what [another participant] said, if you go to the community [for help] or whatever, you know, by tomorrow everybody’s going to know it’s your problem.”

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

Immigrants who came to the U.S. because of conflict are more familiar with government aid programs

Asian immigrants come to this country for a variety of reasons. In the focus groups, immigrant participants who came to the U.S. due to conflict or war in their origin countries referenced government assistance programs more often than those who came for other reasons.

This reflects a broader pattern among Asian immigrants overall: Those who came because of conflict or persecution have turned to federal, state or local governments for help with living expenses or employment more often than immigrants who came for economic or educational opportunities, according to the survey.

Focus group participants reflected on differences in the amount of government help available. Sometimes, they expressed a sense of unequal treatment:

“Vietnamese have this program where people got sponsored because of the war. So for other Asians, they feel that we are more privileged. Because from what I know, the Koreans and the Japanese, they must have money in order to come to America. As for us, we can come here through the refugee program, we can come here through the political program. They feel that we got more preferential treatment than other Asians in that regard.”

–Immigrant man of Vietnamese origin in early 40s (translated from Vietnamese)

“During the pandemic, I had to go through housing assistance and everything [to pay my rent]. Something like that with EBT [Electronic Benefits Transfer], how they send you stimulus checks. Korea doesn’t have any of that stuff.”

–U.S.-born woman of Korean origin in late 40s

“I think my community is relatively traditional. Because 20 years ago, we went straight to Chinatown fresh off the plane [after immigrating]. I still remember being in [the local] hospital, lots of social workers were there to help out, including with a medical insurance card, and applying for service, most importantly medical insurance. We all went to [the same] street. We relied on other Chinese people.”

–Immigrant man of Chinese origin in late 30s (translated from Mandarin)

Family ties contribute to increased awareness of government programs. For example, when asked how they learned about using government programs for help, some U.S.-born participants said:

“[I learned about the government programs from] my parents. I had to translate for them.”

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

“I was working at [a smoothie shop], and I was 17 and a half. … My college loan was like $50,000 [and I was] making $12.50 [an hour], how the hell am I supposed to be paying that month to month? Because my month-to-month was damn near $300, $500. My $12.50 an hour does not even cover for it, any of it, whatsoever. And, you know, me [having] been kicked out of home … I was living with my aunt. … I don’t want to burden her. So I had to go and ask her. She told me, ‘Hey, you should go and apply for food stamps.’”

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

U.S.-born and immigrant focus group participants hold different views on education’s role in achieving a better future

“My friend, he started out at internship … I was too naive. I was laughing at the time, like, ‘Man you spend your time? You took buses there every day? No pay?’ … I just didn’t know the big picture behind [it]. I wish I could plan for [it] just like how they did.” PHUOC , FILM PARTICIPANT

Reflecting on what could lead to success and achieving the American dream, focus group participants who were born in or grew up in the U.S. emphasized the value of getting connected to the “right” opportunities:

“[You don’t have] to go to school to be successful. I mean, they say there are people who are book smart and just people who are street smart, you know. [As long as you] grow up and you know the right people … networking on the right people to get into things. Or, you know, the right people to do the right things to get to where you want to be in life.”

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

Other participants said it would have helped if their families had a deeper understanding of how the education system prepares them for good careers:

“I feel if my parents were educated and they could have guided me in the right direction [for college] – although, they tried their best. I’m not blaming them. But, you know, if I had someone of a more academic background who knew the system … I will try my best to help my daughter out in college or help her choose what her major is going to be. [My parents couldn’t provide] that kind of help that really helped me in choosing my major. … And so I think just the background that we come from was not the best – or not having the full grasp of this system. … Versus someone who’s had parents here for multiple years, and their parents are now telling them, like, ‘Hey, this is not the right decision for you. Try doing this. This will be better in the long run.’”

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

Some also said firsthand knowledge of how to invest and how the U.S. financial system works would have helped:

“[In] the newer generation, we have access to learn all the things we need to, right? [I watch videos] that talk about, like, ‘These are the things you need to do in order to be financially successful. You need to invest your money, get into stocks,’ and stuff like that. And I know that not even 1% of my Hmong community knows anything about that stuff. … So I think we can be more financially successful, including myself, if we were to look more deeply into those things.”

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

“If you’re educated and know how, like, let’s say investments work, if you know how that’s done and then you apply it actually going through [someone] like investors or even stockbrokers, then you’ll see the fruits of your labor, or at least experience that, as opposed to not even having the knowledge or even the experience to begin with.”

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

Some participants shared that even when they have some knowledge of financial institutions, they feel the system is working against them:

“I think systematic racism [is a barrier to achieving the American dream]. … I mean, if you own a car, you got to get the bank to approve you. … And they charge people with, like, no credit the highest fee, the most percentage, which are a lot of the folks [like] us trying to achieve the American dream. And then we go to neighborhoods that have the highest crime rate, we also have the most premiums. … And so I think that, one, we’re paying a lot more with much less … the system [was] set up well before minorities, and I think we’re pretty much going to fall behind.”

Many focus group participants also see the value of education, especially a college one, in leading toward a better future and achieving the American dream:

“[When I think of the American dream, it means] if you work hard enough, you can succeed. … You can get an education or a higher education. Then you have so many choices here and exposure to so many ideas and concepts that you wouldn’t otherwise.”

“The bachelor’s degree was important to me in the sense that I needed it so that I could apply for the jobs I wanted. … I guess it made things a bit easier.” THET , FILM PARTICIPANT (TRANSLATED FROM BURMESE)

But this sentiment resonated more with immigrant participants than those born in the U.S.:

“It is the education and the relevant knowledge I think that our Hmong people must have. We’ve been living in this country for the last 45 years. I think that to live in this country, it is very important for some people. I do not think everyone has a ‘lawyer’ or a ‘doctor’ in their house. If it happens, maybe we will reach our goal and the poverty will gradually disappear from our lives.”

–Immigrant woman of Hmong origin in mid-30s (translated from Hmong)

“I think if I obtain any degree, I would perhaps be able to do something.”

Assumptions about Asians hurt their chances of overcoming challenges

Participants shared that other people’s assumptions about Asians complicate their experience of living with economic hardship. Asians are often characterized as a “model minority” and portrayed as educationally and financially successful when compared with other groups.

Some participants shared how the assumption that all Asians are doing well hurt their ability to seek help:

“I have a daughter … she’s the only Asian in class. … Everybody tends to think, ‘She’s Asian; she’s so smart; her mommy has money. So you got to invite her to your birthday party because her mom is rich. [Her] mom will buy you a present.’ … I’m not rich, but because we’re Asian … she’s invited to all these parties.”

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

“What I can assume is that outside of our community, especially at the government level, [including] state level and central federal level here, we are missing out or not eligible for benefits. In their opinion, we are rich, no matter if we are working or not. [They may think] our stories may not be genuine. They may think we are making up a story [if we apply for benefits].”

Striving for the American dream

Freedom was a recurring theme in how focus group participants define their American dream. Two aspects were mentioned. The first was freedom from debt and stress over making ends meet, such as paying for everyday basic needs including rent and food. The second was the ability to make life choices freely without financial constraints, enabling them to live the life they aspire to.

Reaching the American dream

Half of Asians living near or below the federal poverty line say they believe they have achieved the American dream or are on their way to achieving it, the survey found. This includes 15% who say they have achieved it and 36% who say they are on their way. By comparison, among those living above the poverty line, 27% say they’ve achieved the American dream, and another 46% say they are on their way.

“Before I came to America, I had never heard of the American dream. … But because I was able to at least bring my son along, not only my life but also his education has improved significantly.” THEIN , FILM PARTICIPANT (TRANSLATED FROM BURMESE)

Among focus group participants, many were optimistic about reaching the American dream for themselves:

“[To me, the American dream is] the opportunity to come to America. I’ve learned a lot after reaching here. And I’ve been able to help my parents and relatives. Despite facing some troubles here, I’ve [provided them a] little financial assistance. I would’ve been unable to help them if I had been in Bhutan.”

–Immigrant woman of Bhutanese origin in late 40s (translated from Dzongkha)

Some participants were also hopeful that the next generation can achieve their American dream, even when they themselves are not there yet:

“When I think about the American dream, I look back at myself, because I belong to the first generation that came to this country. We all started very late. I know that this country will help you, but really it will not be easy for us. … What I think will help me to be happy is to ‘reach the American dream.’ If I can’t achieve it, then I will support my children so that they can reach the dream and I will be happy with them. I will give my children money to help them study.”

“If I can’t get [the American dream] for myself, it is okay. No matter how I am, I’ve already reached half of my life. But I’ve done as much as I can do for [my children], so my responsibility is done. If it’s their turn, I believe they will be able to do all that I couldn’t. I believe it.”

“I would like to own a home one day. And at this rate, and like many of my peers, that’s not a reachable goal right now. I don’t see it being a reachable goal for me for a very, very, very long time.” TANG , FILM PARTICIPANT

Still, the survey found that 47% of Asian adults living in poverty say the American dream is out of reach for them, higher than the share among those living above the poverty line (26%). Not all Asians living in poverty feel the same way about achieving the American dream, with U.S.-born Asians in the focus groups being less optimistic about reaching the American dream than immigrant Asians.

“In a certain era with the U.S. and the immigrants coming, the American dream [was] you come, you study, you do this, you can climb up the ladder, etc., etc. That was the big American dream. And I think there was a period where that was possible. Not any longer.”

Others also shared worries about their prospects of reaching the American dream because of different immigration histories and economic concerns such as inflation:

“I think I was conditioned to think too small to have the American dream. … Vietnamese Americans came over here at a very specific time. … There were Chinese Americans that came here like centuries ago, and they had the time to build generational wealth. We know that Vietnamese people came here in the ’70s. That’s not enough time to grow generational wealth.”

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

“I have kids. … They’re spoiled. … Now with inflation, houses are more expensive now [than 10, 20 years ago], right? Let’s say 20 years from now, when they buy a house, [the American dream] is going to be unachievable, you know what I mean? Like, unless they are a TikTok star or an entertainer or some kind. … [It’s] going to be tough.”

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

Freedom from debt

For many participants, being debt-free is important to their vision of the American dream and promotes a life with more financial stability and independence:

“[If I could choose one dream in America, it would be to have] no debt. … When buying something, they always say, ‘Be careful, or you’ll be in debt.’ … And that is what got stuck in my throat.”

–Immigrant woman of Laotian origin in mid-30s (translated from Lao)

“[I haven’t achieved the American dream because I’m not] debt-free, you know, just trying to have extra money, instead of living paycheck to paycheck.”

“[My dream in America is] to be independent, for example, we always lived with the money of mom and dad. One is to be independent when you come here. Let me earn so much money that if I go to the store and buy something, I don’t even have to look at the price tag. That [is] my dream.”

–Immigrant woman of Nepalese origin in early 40s (translated from Nepali)

Participants shared that being debt-free also means having less stress and worry about making ends meet so that they can have extra resources and bandwidth to help their families:

“[The most important thing to achieving the American dream is] being debt-free and having real estate and income steadiness. … If you have rent income, you’re not trading in your time for money, so you have real estate. … You’re not stressing, you have time for your kids more, and your family. You’re probably a little bit happier.”

–Immigrant man of Cambodian origin in mid-20s

“The main thing is that I want to fully support my father and mother, and that I don’t have to worry about [how] I will support myself, or how I will pay my house rent. This is my number one.”

–Immigrant woman of Bangladeshi origin in late 20s (translated from Bengali)

For others, having a stable job is an important step to reaching the American dream:

“I want to have a job, and if I have a job, I’ll have money. I’m only working three and a half days a week right now, and I want to work more. I want more jobs the most, right now. I don’t need anything in America. Just a job.”

Freedom to dream

Focus group participants mentioned having the financial ability to not only meet their basic needs, but also pursue their dreams. Asians born in the U.S. mentioned the freedom to chase one’s aspirations without financial constraints more often than immigrants. Regardless of nativity, the ability to live the life they want is fundamental to many focus group participants’ definitions of the American dream:

“[When] everyone around you is immigrants and you’re all just trying to survive, the only thing you’re trained to think about is survival. But you’re not thinking about investment. Like, when you grow older and you start thinking, ‘Okay, I need to spend money to make money,’ that’s when you start thinking bigger. Yeah, I’m not just thinking about like having one home, I want 10 homes.”

“[Financial] stability is you have nothing but you could survive. [Financial] freedom is you have enough that you can do anything you want. That’s my financial freedom.”

“As it was so hard at that time … what motivated you to keep going and work so hard?” “My strength, my mindset was I wanted to earn money so that my children could have a bright future.” PHUOC AND PHONG , FILM PARTICIPANTS (TRANSLATED FROM VIETNAMESE)

The American dream, to some focus group participants, is about more than financial achievements. Finding happiness and helping others, ultimately leading them to live the life they desire, are key parts of their American dream.

“I want to thank [another participant] for saying ‘self-actualization,’ because personally I think it’s really powerful to be able to know what you want. Because then you’ll know what kind of job you want, what kind of house you want, whether you want to be in politics or not. Like, loving yourself and understanding yourself to your core, then that will be the [deciding factor].”

–Immigrant man of Cambodian origin in early 40s

“I think for me [the American dream] is that there is a house for me, with no interest, I do not owe any loan, my parents could live there comfortably, their struggle is over, and also I have enough … to be able to do something for Pakistan later [in life], God willing.”

–Immigrant woman of Pakistani origin in mid-20s (translated from Urdu)

“[Some people define success as having] lots of money, kids, cars, right? But that’s not really … what I would consider success. Success is something that – does it make you happy? … Are you happy every day going to work? Does it make you happy? When you come home, are you happy?”

About this project

Pew Research Center designed these focus groups and survey questions to better understand the experiences of Asian Americans living with economic hardship. By including participants who are among the Asian origin groups most likely to experience poverty, the focus groups aimed to capture, in their own words, their experiences and challenges in America today. The discussions in these groups may or may not resonate with all Asians living in poverty in the United States.

The project is part of a broader research portfolio studying the diverse experiences of Asians living in the U.S.

Survey and demographic analysis of Asians living in poverty

For a comprehensive examination of Asian adults’ experiences with economic hardship from Pew Research Center’s 2022-23 survey of Asian Americans, as well as a demographic analysis of the U.S. Census Bureau’s 2022 American Community Survey, read “Key facts about Asian Americans living in poverty.”

Videos throughout this data essay illustrate what focus group participants discussed. Individuals recorded in these video clips did not participate in the focus groups but were selected based on similar demographic characteristics and thematically relevant stories.

Watch the short film related to the themes in the data essay.

Methodological note

This multi-method research project examines the many facets of living with economic hardship among Asian Americans today.

The qualitative analysis is based on 18 focus groups conducted in February 2023 in 12 languages with 144 participants across four locations. Recruited participants had an approximate family income that is at or below 140%-250% of the federal poverty line, depending on the location. More information about the focus group methodology and analysis can be found in the focus group methodology .

The survey analysis included in this data essay is based on 561 Asian adults living near or below the poverty line from Pew Research Center’s 2022-23 survey of Asian Americans, the largest nationally representative survey of Asian American adults of its kind to date, conducted in six languages. For more details, refer to the survey methodology . For questions used in this analysis, refer to the topline questionnaire .

Acknowledgments

Pew Research Center is a subsidiary of The Pew Charitable Trusts, its primary funder. The Center’s Asian American portfolio was funded by The Pew Charitable Trusts, with generous support from The Asian American Foundation; Chan Zuckerberg Initiative DAF, an advised fund of the Silicon Valley Community Foundation; the Robert Wood Johnson Foundation; the Henry Luce Foundation; the Doris Duke 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.

We would also like to thank the Leaders Forum for its thought leadership and valuable assistance in helping make this survey possible.

The strategic communications campaign used to promote the research was made possible with generous support from the Doris Duke Foundation.

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.

• In this data essay, definitions of “living near or below the poverty line” and related terms differ between survey respondents and focus group participants. Refer to the terminology box for details. ↩

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About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. It conducts public opinion polling, demographic research, media content analysis and other empirical social science research. Pew Research Center does not take policy positions. It is a subsidiary of The Pew Charitable Trusts .

How to Say Dad in Urdu: Formal and Informal Ways, Tips, and Examples

In this comprehensive guide, we will explore the various ways to say “Dad” in Urdu, both formally and informally. You will also find tips, examples, and regional variations if applicable. So, let’s dive in and expand your vocabulary in Urdu while discussing this important term of endearment.

Formal Ways to Say Dad in Urdu

Urdu, being a language rich in cultural nuances, offers several formal words to address one’s father. Here are some of the most commonly used ones:

Pronunciation: “Walid”

This term is a formal way of saying “dad” in Urdu. It is widely used across Pakistan and other Urdu-speaking regions. The word “والد” carries respect and commonly translates to “father” in English.

Pronunciation: “Ab”

Another formal way to address your father in Urdu is by using the word “اب,” which directly translates to “father.” This term is often used in official or respectful conversations.

Informal Ways to Say Dad in Urdu

While formal expressions dominate formal situations, informality and affection usually accompany the usage of personalized terms. Here are some common informal ways to refer to your dad in Urdu:

Pronunciation: “Baba”

“بابا” is the most widely used informal term for “dad” in Urdu. It is an affectionate term that highlights the close bond between a child and their father. This term is suitable for children and adults alike and is used in casual conversations.

Pronunciation: “Abu”

If you want to express familiarity and closeness, “ابو” is a popular informal term for “dad.” This term is widely used among friends and family members, representing a warm and personal relationship with one’s father.

Tips for Using Dad in Urdu

Here are some tips to keep in mind when using the term “dad” in Urdu:

1. Context Matters

The choice between formal and informal terms for “dad” depends on the context. In formal situations, opt for “والد” or “اب,” whereas informal terms like “بابا” or “ابو” work best in personal settings.

2. Consider Age and Respect

When addressing older individuals, it is generally more appropriate to use formal terms such as “والد” or “اب.” Informal terms like “بابا” or “ابو” may be used for individuals closer in age or when expressing familiarity.

3. Reflect Regional Influence

Urdu spoken in different regions might showcase slight variations. Some regions may have their distinct terms for “dad” that reflect local dialects or flavors. If you are interacting with people from a specific region, consider using their preferred local terms if known.

Let’s go through some examples to see how these terms are used in practice:

Formal Examples:

1. میں نے اپنے والد کو نئی کار لے لی ہے۔ Translation: I have bought a new car for my father. 2. میرے والد نے بہت ساری دعائیں کیں ہیں۔ Translation: My father has offered many prayers.

Informal Examples:

1. بابا ، آپ کیسے ہیں؟ Translation: Dad, how are you? 2. معاف کیجئے گا، ابو۔ Translation: Sorry, Dad.

Now, armed with a deeper understanding of how to say “Dad” in Urdu, you have a range of choices depending on the formality and familiarity of the situation. Whether using the formal “والد” or the affectionate “بابا,” you can easily navigate conversations with your father using the appropriate term. Remember to take context, age, respect, and even regional influences into consideration while addressing your dad in Urdu. So go ahead, practice using these terms, and strengthen your bond with your father in the beautiful language of Urdu.

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