The present research was conducted in Zandra village of Ziarat district in the province of Balochistan. Anthropological research techniques were used to collect empirical data. In this article, an effort has been made to understand the natives' cultural beliefs and practices in health care sector. The main focus of this research was to understand the nature of development, internal and external factors responsible for the changes and the actual beneficiaries of the development. An effort has also been made to find out the health care systems working in the village which included both faith healing and allopathic medicines. Initially the natives were using traditional and spiritual healing systems, but now as their economic condition and literacy rate are increasing, they are more inclined towards the modern methods of treatment. During the last 3 decades, many changes have been witnessed. Awareness through media and shift from subsistence to market economy have increased the use of allopathic medicines due to the fact that the natives have started opting for secondary sources of income. Besides, researcher's endeavor to explore the shift from traditional to modern healthcare and the disparity between natives' health related beliefs and practices, the impact of which has been analyzed in light of world system theory at micro level.

This paper explains the causes of conflicts and tensions in sharecropping relationships, the nature and level of exploitation. It explains the immediate as well as root causes of conflicts that emerge between sharecroppers and landlords. Life-world of peasants of Sindh has been explored at village, sub-regional and regional level. It was found that the historical systemic structures of exploitation still exist in its refined form in peasant life-world. Peasant life within village and among village peasants is relatively peaceful. Conflicts emerge or take serious turn when outside systemic agents get involved in issues related to sharecropper and landlord. Historically property rights given to big landlords and feudal lords by imperialistic forces while snatching the indigenous right of peasants to self-cultivation, is the root cause that has spawned several sub-systemic pathologies in the life-world of peasants. Absentee landlordism, Kamdaari system, debt bondage, social bondage, system of Kann, landlessness, adulterated hybrid seeds, and issues of Sanad are some of the sub-systemic evils that have emerged over the years. All such sub-systemic structures put bigger and influential landlords into strategic advantage over the sharecroppers, particularly landless peasants; the imbalance that perpetuates "permanent liminality" suppresses reciprocal dialogues and discourages mutual negotiations. Outside systemic factors like SHO-Landlord nexus or Feudal-Police-Tapedar troika play central role in conflict creation and exacerbation in landlord-sharecropper relationship leading to bloody conflicts, caste wars, tribal feuds and honor-killings, thus, further differentiating and alienating life-world and the system rural Sindh.

This paper is an attempt to document life of male sex workers as transgender in Pakistan and to describe their cultural practices with reference to ritual performs on different occasion. Qualitative research methods combing in-depth interviews, FGDs, and observation were employed to gather information. An effort has been made to investigate the cultural life of the transgender and the pattern of their social interaction within the community as well as with the outsiders. Analysis based on thematic description of the themes generated after reviewing data. The research process revealed that males who were engaged in the sex industry have two types of sociological division: first, young and having male identity with potential to transform in transgender; while other transgender plays dual roles: a) within sex worker community as transgender women, b) male outside the transgender community. These males fulfill their socio-psychological and economic needs through entrance in the transgender community. Most of them consider themselves as having feminine soul and masculine body. The male engaging in sex work is a complex phenomenon with reference to their identity and performance of cultural rituals. An exploratory research study needs to be conducted to unfold the notion of dual identity which male sex workers have.

This paper deals with research findings regarding horticulture, a major sources of income in the Village Zandra, District Ziarat in the province of Balochistan. Initially the natives were earning their livelihood through horticulture only. The main contribution was coming through apple production. The process of tree plantation and the people involved in horticulture economy have been discussed in this article. During the last 3 decades few changes have been witnessed. Shift from subsistence to market economy has increased the lust for money due to which the natives have started opting for secondary sources of income. In horticulture they have started using technology, pesticides and chemical fertilizers to maximize their production and profit. They are also switching over to the cultivation of profitable types of apple. The impact of these changes has been analyzed in light of world system theory at micro level. The data presented in this paper have been collected by using qualitative anthropological research techniques.

This Research paper deals with ethnography of Barra community with special focus on their economic activities.  Main concern of research paper is to present a holistic view of this community in general and particular question the relationship between their income generating activities and social life. Research paper is an attempt to provide the analysis of community and way they organize to carry out socio-economic activities. Every community has a distinctive culture, which refers to customary behavior and beliefs that are passed on through the process of enculturation. Barra is a word which is used for calling a boy or child of Ghara community which is now the identity of Ghara community but before the partition they were known as “Ghargula Faqeer” which is another caste of community because their occupations were same , they both sell handmade pots; toys and other things with selling hand made things they were used to beg too but slowly and gradually they diverted toward begging and their identity changed in the process and  they started to known as “Barra”. They are nomads where ever they found the empty plot and someone give them protection and provide them safety. They have been living in Matli from century and half but as they are nomads so they pasture from one place to another but their center always been Matli. They are Hindus and belong to scheduled caste but they don’t consider themselves “Shudar”.