we reflect what we have been taught

پاکستان اور انڈیا کے حالیہ میچ سے پہلے اور بعد جو کچھ دیکھنے سننے کو ملا بہت غیر متوقع تو نہیں مگر تکلیف دہ پھر بھی ہے.دونوں طرف یار لوگوں نے ایک کھیل کو جس طرح سے انا کا مسئلہ بنا لیا، کفر اور اسلام کا مقابلہ، کشمیر کا انتقام، جہاد، ممبئی دھماکوں کا انتقام، دہشت گردوں کو سزا اور خدا جانے کیا کیا کچھ، ہم اپنی تمام خوش فہمیاں یا یوں کہیں کہ غلط فہمیاں اور مغالطے کھل کر سامنے لے آئے . اچھی بات یہ ہے کہ ایک بڑی اکثریت ایسی بھی ہے جو ان خوش فہمیوں کا شکار نہیں ہے اور لوگوں نے معاملہ فہمی اور دانش مندی کی باتیں بھی کیں کہ کھیل کو کھیل سمجھا جائے، فاصلے دور کرنے کے مواقعے ملیں تو ان سے فایدہ اٹھایا جائے، پر سکون اور مثبت سوچ کے ساتھ رہا جائے. دونوں حکومتوں نے بھی موقع سےفایدہ اٹھایا اور بات چیت کی راہ نکالی. کھیل ہوا ، بہت خوب ہوا اور حسب معمول ایک ٹیم ہاری ، ایک جیت گئی، مگر ہمارے روئیے کئی سوال چھوڈ گئے اور کسی حد تک ایک خلش بھی کہ کاش کبھی ہم کھلے دل اور دماغ سے ایک دوسرے کی حوصلہ افزائی کر سکیں اور مل کر چل سکیں.

پاکستان اور ہندوستان دونوں طرف اکثریت کی فکری کج فہمیوں کی بڑی وجہ وہ معلومات ہیں جو عوام کو فراہم کی جاتی ہیں اور وہ نصاب جو نظام تعلیم کا حصّہ ہے اور فکری بنیادیں فراہم کرتا ہے. ہمارا میڈیا عام طور سے دونوں ممالک کے تعلقات کی جو تصویر پیش کرتا ہے اور جو رائے ہمارے اصحاب دانش عام طور پر رکھتے ہیں وہ سازش کے نظریے پر مشتمل ہے اور یہ پیغام دیتی ہے کہ کچھ بھی ہو ہم ایک دوسرے پر اعتماد نہیں کر سکتے اور ہم ایک دوسرے کی سلامتی کے لئے ایک مستقل خطرہ ہیں. اسی طرح ہماری نصابی کتب بھی یک طرفہ، کمزور اور خود ساختہ تصویر پیش کرتی ہیں جو تاریخی حقائق کی صریح نفی ہے مگر اتنا زیادہ ہمارے خیالات اور اعتقادات کا حصّہ بن چکی ہے کہ ہم یہ بھی برداشت نہیں کر پاتے اگر کوئی اس کے خلاف کوئی بات کرے. ظاہر ہے کہ بچپن میں سے سیکھ لئے جانے والے اور دماغ پر نقش ہو جانے والے خیالات ہماری ذات اور شخصیت کا حصّہ بن جاتے ہیں اور ان کی نفی ہماری انا اور ذات کی نفی بن جاتی ہے. اگر ہندو اور مسلمان اتنے ہی تضادات کے حامل تھے جتنا کے ہماری نصابی کتب بتاتی ہیں تو پھر یہ ہزار سال سے زیادہ ایک ساتھ کیسے رہے؟ اگر ہندو اتنے ہی برے تھے تو پھر یہ کیسے ممکن ہوا کہ ہندوستان میں اسلام پر امن طریقے سے پھلا پھولا، ظاہر سی بات ہے کے ہندو ہمیشہ سے اکثریت میں تھے اگر ان میں عام رواداری اور برداشت نہیں ہوتی اور معاشرہ امن پسند اور خود کفیل نہ ہوتا تو باہر سے آنے والوں کو اپنے اندر ضم کیسے کرتا. حقیقت یہی ہے کہ مسلمان آج بھی ہندوستانی معاشرے کا ایک حصّہ ہیں اور اسلام کو ہندوستان میں کوئی خطرہ نہیں ہے. یہ درست ہے کے ہندوستانی معاشرہ تضادات کا شکار ہے، اور فرقہ پرستی، ذات پات، غربت اور جہالت اس ملک کے بڑے مسائل ہیں مگر یہ مسائل پاکستان میں بھی موجود ہیں اور ان مسائل کو صرف ہندو مسلم تناظے یا مذہبی اختلافات کے پس منظر میں دیکھنا کسی طور جائز نہیں. اسی طرح پاکستانی بھی اتنے ہی انسان ہیں جتنے کے ہندوستان میں رہنے والے، ہم اسی طرح ہنستے بولتے، خوش اور غمگین ہوتے ہیں جیسے دنیا کا کوئی اور انسان، یہاں سارے کے سارے تنگ نظر ملا نہیں رہتے جیسا کے میڈیا بتاتا ہے یا نصاب میں لکھا جاتا ہے. ہم اتنے ہی زندہ دل اور امن پسند ہیں جتنا کے ہمارے پڑوسی.

ہمارے اختلافات نے ہم کو اس حد تک کوتاہ نظر اور خود غرض بنا دیا ہے کہ ہم نے ایک دوسرے کو انسان سمجھنا چھوڈ دیا ہے. ہندوستانی یا پاکستانی کا خیال کرتے ہی ہمارے ذہنوں میں سازش، نفرت اور تعصب کے ایسے خیال جنم لیتے ہیں کہ ہم اپنے آپ کو ان کے حوالے کر دیتے ہیں اور ایک دوسرے کا ایک فرضی خاکہ تیار کر کے ٹھان لیتے ہیں کہ کچھ بھی ہو اعتماد نہیں کرنا. ہمیں یہ ادراک ہونا چاہیے کہ کشمیر ہو یا سیاچین ،دفاعی معاملات ہوں کہ قدرتی وسائل کا اشتراک ، یہ سب سیاسی معاملات ہیں کوئی آفاقی حقیقت نہیں کہ بات چیت اور رضامندی سے حل نہ ہو سکیں. ہمارا یہ رویہ ہر بار ابھر کر سامنے آتا کہ ہماری نظریاتی قدریں اتنی کمزور ہیں اور ہم اتنے کمزور اور غیر محفوظ ہیں کہ کوئی موقع ہو ہم اعتماد اور سکون کے ساتھ حالات کا سامنا نہیں کر سکتے. ہمارے سیاسی اور نظریاتی خیالات اتنے غیر مستحکم، غیر حقیقی اور فرسودہ ہیں کہ ہم خود اپنا مذاق بن جاتے ہیں اور دنیا کو خود پر ہنسنے کا موقع دیتے ہیں. ہم ایک کھیل کو پوری سنجیدگی کے ساتھ معرکہ حق و باطل میں تبدیل کر دیتے ہیں اور ہمیں احساس بھی نہیں ہوتا کہ یہ کتنا بچکانہ اور غیر حقیقت پسند رویہ ہے.

ہمارے نصاب اور ابلاغ میں ایک اور خصوصیت یہ ہے کہ ہمیں یہ بتایا جاتا ہے کہ ماضی میں سب کچھ بے حد شاندار تھا ، ماضی میں ہمارے اجداد نے اگر کوئی غلطیاں کن یا شکاست و ریخت کا سامنا کیا تو یا تو ان کا ذکر ہی نہیں کیا جاتا یا پھر ذمےداری کسی اور قوّت یا ایسے عوامل پر ڈال دی جاتی ہےکہ ہم ذمّہ داری سے بچ نکلیں، اسی طرح حال کا بھی یہ سبق دیا جاتا ہے کہ ہم تو اچھے ہیں اگر ہمارے ساتھ برا ہوتا ہے تو اوروں کی وجہ سے، نتیجہ یہ ہے کے اس نصاب کو پڑھنے والے شکست کا سامنا نہیں کر سکتے، ہمارا یہ رویہ بھی ہمارے بیشتر رد عمل میں جھلکتا ہے. ہم یہ نہیں سمجھ سکتے کے انڈین ٹیم آزمودہ، تجربہ کار، اور منجھے ہوے کھلاڑیوں پر مشتمل تھی اس لئے ان کا کھیل بہتر رہا. کسی نے کہا تھا کہ ہار جیسی کوئی چیز نہیں ہر عمل کے نتائج ہوتے ہیں کہ ان سے سبق سیکھا جا سکے تاکہ مستقبل میں اور اچھی کوشش کی جا سکے اور بہتر کام کئے جا سکیں. نتائج سے سیکھنا زندہ قوموں اور اشخاص کا وطیرہ ہے اور ہمیں بھی ایسا ہی ہونا چاہیے.

Ghazal written today

اندوہ خیز کوچہ و بازار دیکھتے رہے
لوگوں کو آپ در یے آزار دیکھتے رہے
اپنے ہی گھر میں آگ لگا کر وہ سادہ لوح
گرتے ہوے دریچہ و دیوار دیکھتے رہے
یہ کمال نطق ہے کہ لب مہر کیے ہوے
یہ ہنر ہے کہ ستم شعار دیکھتے رہے
کچھ اثر بھی ہو ہمارے درد کا ادھر کبھی
ہم تڑپ تڑپ کے رخ یار دیکھتے رہے
وہ جو تھا دیوانہ اپنی جان سے گزر گیا
ہم سفر سہم کے سوے دار دیکھتے رہے

Prospects for democracy in Pakistan

It is strange how word ‘revolution’ is used by everyone interested in politics or involved in politics, no matter what their ideological inclination is, everyone wants a revolution; perhaps what they mean by revolution is their own rise to power, if you are in opposition you want a revolution to be in government, if you are nowhere in elected constituent assemblies, you want a revolution to be in government, if you are not a democratic but a totalitarian, you still need a revolution to destroy democratic rights of people and if you are in government but do not feel safe you need a revolution to get rid of establishment. It is an absolute misinterpretation of the term and the history, and it is a mere illustration of naivety and ignorance as well as a lack of political and social discern. Can we ask all such perceived, self acclaimed and ambitious revolutionaries to go back to books again? And stop distorting mass opinion and intellect (which is the real target of all such attempts, for masses are the real hurdle in any one’s aim to absolute power).
Recent events in Middle East and North Africa should also be analysed in correct rationale, these are the movements to attain right of people for self determination and democracy and they were very well organised movements both in Egypt and Tunisia; clear, objective oriented, secular and democratic without any hidden agenda or personal ambitions of few, still it would be a misunderstanding to assume if these movements were aimed to replace social order. Another misunderstanding is if these movements appear out of nowhere or instantaneous. Although there were factors acting as trigger or impulse behind the mass mobilisation such as rising inflation, unemployment or corruption which resulted in popular support for the movement, but underneath was a long struggle, a long struggle of masses and at the core of it workers and labour associations. It is obvious that the manoeuvring and discipline witnessed in these movements was not possible without planning and relations which cannot be build over nightly. Another highly remarkable aspect of these movements was involvement of urban middle class specially the youth; they all go hand in hand, workers (white and blue collar), farmers, students, unions and other pressure groups.
Similar is situation in Bahrain, this country has a history of people’s struggle to achieve democratic rights, from National Union Committee to Islamic Front, definitely the most important country in Gulf with respect to political struggle. Bahrainis are struggling to gain political freedom and democracy since they were under British, and their struggle continued when Bahrain declared independence in 1973, Bahrain has witnessed political ups and downs, twists and turns and its people continue struggle to achieve their rights. For many in Gulf, Bahrain can be a role model of struggle against totalitarian, dictatorships and monarchies.
Presented above, is a very brief description of recent mass political movements, it is fair to compare them with present situation in Pakistan and analyse if a similar movement is possible in Pakistan. We have similarities, like corruption, inflation, unemployment all are raising in Pakistan and people of Pakistan are still looking to gain their democratic rights and equality despite the fact they have an elected government but a very weak democratic culture and no continuity with challenges such as feudal class domination, involvement of Army and Bureaucracy in governance (which leads to dictatorship and marshal laws), rising influence of far right totalitarian ideologies. Hence elimination of the elements must be the objective of any such movement. What is lacking however as the necessary ingredient is presence of a collaborative and organised political entity which must also be very clear in its objectives and goals. As we have seen in above three cases, this political entity must be a collaboration of different political parties, pressure groups, unions and labour syndicates, farmers, students and other elements in society. A demand for equality and democracy cannot be fulfilled without constitutional guarantees and guidelines; hence role of elected constituent assemblies and judiciary is very important and must be carefully crafted so that they can complement each other to safeguard rights of people.
At present political scene in Pakistan is very deteriorating, factors such as dominance of feudal and privileged class and corruption have rusted the structure to an extent that people do not have any trust on political parties which goes to the benefit of establishment. Farmers or those who belong to agriculture as mean of living (and majority of the population), are forced to find means to survive let alone any chances of growth. Labour Unions are struggling to survive, and labour class is under stress with weak labour laws, low wages and no securities. Educated and urban middle class is disoriented and largely under influence of far right beneficiaries of present situation, what remains of them is very sceptical on ability of political leadership and parties to bring any change in status (hence what is called the’ fake’ civil society in these pages), students have no rights to form unions (which promotes violence, no civic interest, and lack of awareness on real national challenges). In this situation political parties at large are inefficient and filled with self serving interest groups (and personalities) even if they have popular support.
So in Pakistan, there are more grass root issues for a sincere political leadership. They have to develop the culture and people which can contribute for an organised mass movement for democracy against establishment; they have to fight against feudal privileges and authority; they have to bring a democratic culture in their own cadre and a revolution beyond personal gains which demands sacrifices, they will be required to create mass contacts and organisation into different elements of society, they have to bring together majority of population which is largely rural. Any such leadership will find institutions and platforms already in place such as farmers and labour unions, student parties, pressure groups and other society organisations. And we have also witnessed, in this country a leadership which can shed its blood but does not leave or turn its back. If they are able to do so, they will be rewarded with a populace support and a civil society (which will no longer be ‘fake’).

On the 100th birthday of Faiz, can we promise him?

13 February 2011 is Faiz Ahmed Faiz’s 100th birthday. A lot has been written on him and a lot will be written. Generations have been inspired by his words and he has been widely read in the world. We all owe to him and that is why it is sad to see Faiz becoming a commodity.

Yes, I felt it deeply over the years that some who sell in name of liberalism and art and literature have made him a fashion rather than an inspirer, people sell him just like they sell everything else.

Faiz is being sold the same way people sell their faith, their conscious and their soul in the market. It is distressing to see that a critic of capitalism and market is now used like an advert while his core beliefs, commitments and contribution are neglected.

Our society is on the way which was and would have been condemned by Faiz; weak democracy dominated by relentless military establishment, disregard of civil rights and labour laws, totalitarianism, destroyed education system, worsening health facilities; almost no hope for the masses en large.

So here is a big question, will Faiz become a mere symbol of one’s intellectual aptitude or he will remain alive in the masses to be an emblem of independence and equal rights?

Worst is to see the decline in literary activity and pursuits in common people. Faiz did not write for people of drawing rooms and clubs, he wrote for the masses and he worked all his life for them. Same masses now are deprived of opportunities to seek knowledge and progress. Our education system is almost collapsed so as civic facilities and opportunities to help promote healthy activities.

No wonder now Faiz is becoming a distant, fading voice of yesterday as the number of those who can read and understand him is decreasing; no wonder he is aloof from people though our problems have not been changed rather increased. We need to bring him back to his people.
And this is what we have to promise ourselves and him:

Hum parwarash-e-loh-o-qalam karte rahenge
Jo dil pe guzarti hai raqam karte rahenge

Asbaab-e-gham-e-ishq baham karte rahenge
Viraani-e-dauraan pe karam karte rahenge

Haan talkhi-e-ayyaam abhi aur barhe gi
Haan ahl-e-sitam mashq-e-sitam karte rahenge

Manzur yeh talkhi yeh sitam hum ko gawaara
Dam hai to madaawa-e-alam karte rahenge

Maikhana salaamat hai to hum surkhi-e-mai se
Taz-een-e-dar-o-baam-e-haram karte rahenge

Baqi hai lahu dil mein to har ashk se paida
Rang-e-lab-o-rukhsar-e-sanam karte rahenge

Ek tarz-e-taghaaful hai so woh unko mubaarak
Ek arz-e-tamanna hai so hum karte rahenge

——Faiz

two of my recent tries in poetry

فکر کیجئے نہ ذرا ، بات ہے معمول کی
وہ دھماکہ اور تھا، یہ دھماکہ اور ہے
یہ پڑا اس گال پے، وہ پڑا اس گال پے
وہ طمانچہ اور تھا ، یہ طمانچہ اور ہے


شب سیاہ سے تاریک تر ہیں دن میرے
نظر کی حد سے پرے تک کہیں افق ہی نہیں
مے امروز میں تلخی کے سوا کچھ بھی نہیں
میری آنکھوں میں تیرگی کے سوا کچھ بھی نہیں

...ماہ دو نیم کے وہ ہم سفر کدھر جائیں
جو کھو گئے ہیں رہ گزر میں وہ کدھر جائیں
اجڑ گئے ہیں جو دل وہ کہیں بسیں گے اب؟
بچھڑ گئے ہیں جو امید سے جیئں گے کب ؟

اداس شاموں کی تلخی اتار لو دل میں
رگ و پے میں ہے جو آتش وہ راکھ ہونے دو
لبوں کو سی کے بے نوائی سے لگا لو جی
ذھن کو ہوش کی دنیا سے دور لے جاؤ

ان بستیوں میں جنوں کی ہے کار فرمائی
خرد کو مقتل ہوس کی نظر کر بھی چکے
جو منزلوں کی طرف تھی وہ راہ کھو بھی چکے
گرگ عیار کو ہم جان سپرد کر بھی چکے

یہ لوگ جن کی دسترس میں اپنا آپ نہیں
یہ زندہ ہیں یا فقط زندگی پے تہمت ہیں؟
فکر سے دور، عمل سے پرے ، ہوس میں گھرے
یہ کونسی ہے بستی، یہ لوگ کیسے ہیں ؟

اپنی ہستی کو پے درپے آزار کئے
یہ سانس لیتے ہوے جسم ایک دھوکہ ہیں
یہ تماشا ہیں آپ، خود ہی تماشائی ہیں
یہ آپ دست-ے-قضا آپ اپنے قاتل ہیں

مذہب-و-نسل-و-زبان چند استیارے ہیں
کہ اختلاف سے ہوتی ہے نمو فردا کی
وگرنہ میں بھی وہی، تم بھی وہی انسان ہیں
اصل میں صید ہیں ، صیاد سے جو غافل ہیں

یہ کون ہے جو تیرگی کی طرف مائل ہے؟
یہ کون ہے جو بدلتی رتوں سے خائف ہے؟
یہ کون ہے جو ظلمتوں کو طول دیتا رہے ؟
یہ کون ہے جو چاہتا ہے خون بہتا رہے؟

یہ لوگ جو شب-ے-سیاہ کا شکار ہوے
فسوں کا تیر بنے، حاصل-ے-عیار ہوے
جو جاگ جائیں تو یہ زندگی کا محور ہوں
جو جان جائیں تو یہ راہبر-و-محافظ ہوں

Written today

کیف میں نغمے گاتا جا
دل کی صدا سنواتا جا
ہوش میں سب تو کھو دے گا
مستی میں لہراتا جا
جتنے ذہن اتنے افسانے
"سنتا جا شرماتا جا"
جان لیا تو جوکھم ہے
سب کو تو بہلاتا جا
ایک تماشہ ہے دنیا
کھوتا جا اور پاتا جا
ہم تجھ کو بہلاتے ہیں
تو ہم سے منواتا جا

اس شہر کو کیوں جل جانے دو؟

جو خبر وہاں سے آتی ہے
وہ لرزاتی تڑپاتی ہے
وہ کرب و بلا ، نالہ و الم
کہ سوچ ہی پتھرا جاتی ہے

کیوں جان ہے ارزاں انسان کی
آدرشوں کے مہنگے ہیں علم
کیوں ہلکے ہیں ایمان وہاں
بھاری ہے تفاوت دیر و حرم

وہ شہرکہ مونس و ہمدم تھا
وہ شہر کہ ضامن و مسکن تھا
جو شہر عروس منوّر تھا
اس شہر میں غارت و فتنہ و غم ؟

کیوں شہر نگاران ویران ہے؟
کس نے چھینا ہے اس کا امن ؟
اس شہر کو تم جل جانے دو ؟
اس شہر کو کیوں جل جانے دو؟

ghazal

ہو شب بیدار کو نہ کیوں سحر سے بے رخی
تیری آنکھوں کے اجالے صبحوں سے ہیں خوب تر
سوچئے اے عارف رنگین بیان یہ سوچئے
جو زمانہ ساز کہلاے ہوے کیوں در بدر
تو شب ویران کو صبح نو بنا کے پیش کر
ہم تری جادو نوائی کے ہیں قائل چارہ گر


ظلمت و افسوں کا ہے انجام کیا فرمائیے
چارہ سازی کیجئے کچھ تو دعا فرمائیے
منہ چھپا کے عہد حاضر سے سخن افروز ہوں
ساز گل، باد صبا، رنگین نوا فرمائیے
خون کی بارش سے رنگین مسند فرقاں ہوئی
...شیخ صاحب اور کچھ پند و ثنا فرمائیے
گل کیا جو تھا چراغ فہم و دانش آپ نے
جو بھی ہو آتش نوا اس کو سزا فرمائیے
مکتب و دانش تو ہیں لیکن توّجہ بھی تو ہو
ہے جنوں کی کار فرمائی تو کیا فرمائیے

شامت

جب گیدڑ کی شامت آتی ہے تو وہ شہر کو جاتا ہے، جب انسانوں کی شامت آتی ہے تو وہ وحشت اور بربریت پہ خوشی سے ناچتے تالیاں بجاتے ہیں، جب قوموں کی شامت آتی ہے تو وہ ایسے انسانوں کو گلے سے لگاتی ہیں

Real Challenges

Piler report of 2010, published in May 2010, is a very important report (1). It sheds light on the real issues Pakistanis face today; a pity to observe parliamentarians, politicians and respective parties, theirs is a drama to keep Pakistanis disillusioned and disarrayed, we must concentrate on what is important for us and that is to organize our human resources, provide them with necessities and build them; this is the struggle awaiting people of this country, if we want to progress socially and economically.

This report (1) clearly states that what really on stake in current situation are our human resources and reason is inadequate labor policies. Around 45% of our work force is involved in Agriculture and related sectors, and farmers are not classified as workers hence they have no labor rights (no protection and guarantees for self sustainability). As per Labor Force Survey 2008-2009, highest percentage workforce which faces occupational health and safety issues is from agriculture and fisheries (2) , not to mention it (agriculture) is called ‘informal sector’.
On manufacturing and industry, we have contradictory statements in terms of the sector’s growth and sustainability; Federal Bureau of statistics confirms 2.81% decrease in QIM as of October 2010 over October 2009 (3). Piler report of 2010 (1) indicates -7.6% growth in manufacturing in 2008-09. A recent report from State Bank of Pakistan however indicates a growth rate of 4.9% (4) but this report acknowledges the problem of energy shortage and that energy supplies are insufficient to meet the demand of production. As mentioned in Piler report of 2010, this has resulted in closure of industrial units including power looms and garment factories. Around 50,000 looms reported closed by November 2010 (5) mainly due to low gas pressure, reportedly 25 units closed in Bin Qasim area in Karachi resulted in 6500 workers jobless (6). This overview reflects on the situation of workers in industry and manufacturing in both formal and informal sectors (though they are hypocrite terms and economic jugglery which makes it hard for labor laws to be implemented uniformly). Piler report of 2010 indicates around 535000 workers went jobless in 2009.
Pakistan spends 2% of its GDP on education sector which is lesser than Nepal, Bangladesh, India, and Iran (7) . FPCCI has an interested statistics on their website, it looks pretty recent from the dates mentioned in that report, interesting to know that there are 945 hospitals, 4755 dispensaries, 127859 doctors and 62651 nurses in Pakistan (8), a country with a population of more than 170 Million, overall health care expenditure by Pakistan is 1.3% while China Spends 12.1% on education and 9.9% on healthcare as percentage of total budget (9). It is not difficult for anyone to conclude what percentage of health and education facilities are rendered for our work force which is the core of our society and what growth we are looking forward without giving these people their rights and opportunities (not to grow but) to survive. In a report on measurement of economic performance and social progress (10), the writers have stressed on the importance of investment by public sector in education and health because this guarantees a competitive work force without which no progress is possible. They have highlighted and ascribed following to be measured when determining people’s well being:
i. Material living standards (income, consumption and wealth);
ii. Health;
iii. Education;
iv. Personal activities including work
v. Political voice and governance;
vi. Social connections and relationships;
vii. Environment (present and future conditions);
viii. Insecurity, of an economic as well as a physical nature.
They emphasized that these measures might not be judged by usual economic indicators. In Pakistan, people are witnessing a downfall in all these areas, and it can be concluded that they are all related together. Amartya Sen has been very concerned and emphasized many times that education and health is basic requirement for an individual to increase productivity (11). In budget of 2010 (12), defense expenditures are expanded by 17% and development budget in increased by 30% which will be spent on all other government divisions out of which 2.5% on health, 0.7% on education and 2.4% for higher education commission. It is also promised that 6% for GDP will be spent on Education (if you can figure out what it will exactly be and where in education sector it will be spent). These figures are not promising at all and any sincere person should have been worried about the future.
Every Pakistani has some awareness of the situation, Can we hope that Pakistanis will ever be able to remind their leaders that their prime responsibility is not jugglery, leg pulling, and meaningless emotional agitations, they are not supposed to make and break alliances but to look at the real challenges ahead of us, and may we Pakistani remind ourselves as well that enough is enough of what our leaders have done for our amusement and entertainment? It is time to be serious and take responsibility; for how long will we be involved and burn our energies in non-issues?

References:-
1. Status of labour report 2010, 2010 , http://www.piler.org.pk/Status%20of%20Labour%20Report%202010.pdf, last viewed 01/01/2011
2. Summary of findings, 2009, http://www.statpak.gov.pk/depts/fbs/publications/lfs2008_09/summary_of_findings.pdf, last viewed 01/01/2011
3. Quantum Index Numbers of Large Scale Manufacturing Industries (QIM), http://www.statpak.gov.pk/depts/fbs/statistics/qim/qim_report.pdf, last viewed 01/01/2011
4. SBP annual report: Industrial sector grows by 4.9pc, in Daily Dawn 26 Oct 2010, http://news.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/business/sbp-annual-report-industrial-sector-grows-by-4.9pc-600, last viewed 01/01/2011
5. Pakistan - Textile units to remain closed for two days, 2010, http://www.yarnsandfibers.com/news/index_fullstory.php3?id=23559#, last viewed 01/01/2011
6. Industrial units closing down due to low gas pressure, in Daily Times 14 Nov 2010, http://www.dailytimes.com.pk/default.asp?page=2010\11\14\story_14-11-2010_pg5_3, last viewed 01/01/2011
7. Only two per cent of GDP spent on education , in Daily Dawn 05 Jun 2010, http://news.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/front-page/21-only-2pc-of-gdp-spent-on-education-560-sk-09, last viewed 01/01/2011
8. Statistics of Pakistan, http://www.fpcci.com.pk/statistic.pdf, last viewed 01/01/2011
9. How countries spend their money, http://www.visualeconomics.com/how-countries-spend-their-money/, last viewed 01/01/2011
10. Stiglitz Joseph E. et all, 2010, Report by Commission on the measurement of economic performance and social progress, http://www.stiglitz-sen-fitoussi.fr/documents/rapport_anglais.pdf , last viewed 01/01/2011
11. Mitra, S, Barun 1999, Going Beyond Good Intentions: A look at Amartya Sen, http://www.angelfire.com/mi/libertyinstitute/asen.html, last viewed 01/01/2011
12. Pakistan’s budget for year 2010-11 (Complete Analysis) , 2010, http://officialpakinfo.wordpress.com/2010/06/05/pakistans-budget-for-year-2010-11-complete-analysis/ , last viewed 01/01/2011

Change is the only Reality

I am part of different groups and circles and for me most difficult aspect of keeping good relationship is increased extremism and decreased tolerance; people no more capable to accept other beliefs. And it does not matter if they are secular or religious in political thought, if they are leftists or rightists, liberal or conservative, looks like we live in age of extreme. And worst is the 'short span' of media attention we are getting used to in this information age and our complete reliance on media to know what should we concentrate on , here everyday has a new hot story, we tend to forget what was important yesterday, I do not believe in conspiracy theories otherwise people blame this to 'illuminati' kind of groups and planned conspiracies to control masses around the globe. May be it is not totally wrong, but this does not answer to the real problem, why more people tend to extremes unlike in past.
As I came abroad, it was very disappointing to see people living in their created ghettos as they can not mix in the host society, they take their prejudices with them and do not understand the fact that there are humans which live here and they have their own centuries old customs and way of life and they have progressed based on these ethos. They fail to understand that mutual respect is the key for success for everyone, and when you enter into a system (in scientific sense as well) you have to adopt to the new environment and it is not that you can destroy that system but you can act as a catalyst to give more strength to that system, and that strength is diversity and tolerance for mutual progress.
Similar is the situation in country, our extremism or lack of knowledge has made us extremists, we do not strive for learning and but we submit to our egos and become for violent and aggressive towards opposition (whoever is not like me is my opponent).
Dialectical theory says that it is continuous process of change, thesis, anti-thesis and synthesis which works in human societies, that is why we see hard resistance to change but change is inevitable and can not be avoided, we can see through history and our own life experiences that societies progressed, nothing around us is what it was when we were born, stories my grand mother used to tell me had bull cart as the only mean of travelling for ladies of a noble family, is it true any more? Lanterns from Goodman were the best to keep light in my father's youth, my son can not even understand what does it mean by 'Goodman the Lalten'. I do not think if believes are not impacted by these changes, how many religious TV channels we have? Modern mosques have complete automatic control systems installed to provide services to devotees. But these 'norms' we do not even consider, these changes too were opposed; Sir Syed was condemned to death by Ulemas when he suggested use of modern inventions for Muslims and claimed it will not harm religion or religious beliefs. We witness same response until now because process of change is continuous and until there is complete synthesis, conflict will continue, no matter how hard it is for us who are in middle of it, change will continue. So these are these 'agents' in this process of history which take different shapes, political, behavioural, religious or revolutionary; there are agents of progress and there are agents of preservation. It is all part of one big grinding machine, which is churning what is old and rusted and recycling it for future.

Pakistan Today- Asia Bibi and Women Cricket team

Two headlines in Dawn’s web site yesterday, two news, two events, one brings hope while other despair. One is about Amnesty International asking for release of Asia Bibi, sentenced to death on blasphemy charges (Amnesty urges release of Pakistani Christian woman, 2010). Other is victory of Pakistan women cricket team in Asian games (Pakistan women beat Bangladesh; win first Asiad gold, 2010).

One can wonder how the Pandits, our scholars and analysts will treat these news? They are about human development, human rights, minorities, and less privileged elements in society. But they are contrasting and show the dilemma of today's Pakistan, a fight between progressive and conservative forces.
There are those who want to take advantage of laws created on religious basis to target those elements in society which are weak, vulnerable and cannot protect themselves against aggressive allegations and become easy target. Asia Bibi was forced not to fetch water as she was a non muslim, that is where it all started, then reportedly she was asked to convert to Islam and during the debate she emphasized on what she believes in. Ironically the report was filed after few days of the what happened between the women, one of them was wife of the Imam of local mosque and it is the Imam who has filed the case against her. One can wonder why the court did not consider the motives behind the allegations, what the lawyers were doing, how the case was defended? We should ask why the judge ruled out any possibility that Asia was falsely implicated (Amnesty Int’l urges release of Pakistani Christian woman, 2010), was she provoked? What were the circumstances she was forced into? How many were the aggressive women abusing her at the time of incident? Why she was deprived of water? What will be the response of a enraged, helpless, angry person against a group insulting him or her and forcing to accept something against will? How would be an average person feeling and reacting in such situation? Does honourable judge considered the circumstances while reaching decision? Now the world is aware of what is happening and it is coming together to rescue Asia, Pope has called Pakistan government to release her and pressure will increase. Surely Asia should not face the sentence, and hopefully she will be spared as the appeal will be heard in higher courts and she might will be released as well. What will happen afterwards? Probably her family will apply for asylum as they have become target of hardliners and they will leave country. Hopefully this is where it should end, and Asia will live happily with her husband, two sons and three daughters. This is what we Pakistanis should demand from the state.
Now referring to the win of Pakistan’s women cricket team; surely an event of jubilation for the nation, specially as their counterparts are not doing well and continuously in crisis with corruption and fixing charges on team members and an inefficient management. Women team has done great and brought us jubilation. They have again shown that women can keep honour of the nation and contribute to their best as much as any Pakistani man can. Well surely any hard line mullah will not be happy on this news, for instance what will be the reaction of the cleric who filed case against Asia? Shall we have any difficulty understanding it? No, clearly he will shout that women are not allowed to go outside of home, for him that photo of Nida Rashid celebrating her team’s victory (Pakistan women beat Bangladesh; win first Asiad gold, 2010) will be sinful. He will overlook what benefits these players have brought for their country, these players have presented their country in Asian games, won a gold medal, and ensure Pakistan’s name will be there as champions in history of the games, they have given their nation a chance to celebrate, a reason to delight, gratification to their fellow Pakistani women and a message to us all that they are the best. Women are as good a resource as men, and they should be given equal chances in every walk of life.
What we learn today is that we have choices to make. One is the way forward, open up your mind, embrace the change, develop and utilise your resources and carry on, while other is to move backward, resist change, keep on indulging into petty issues, preach hatred, promote irrational beliefs so that status quo cannot be changed.
Pakistanis have to decide which way they want to go, still not late but every passing day without being decisive will make it hard to move forward.


References:-
Amnesty urges release of Pakistani Christian woman, 2010, http://www.dawn.com/2010/11/19/amnesty-urges-release-of-pakistani-christian-woman.html, last viewed 19/11/2010
Pakistan women beat Bangladesh; win first Asiad gold, 2010, http://www.dawn.com/2010/11/19/pakistan-beat-bangladesh-in-womens-cricket-for-first-asian-games-gold.html, last viewed 19/11/2010
Amnesty Int’l urges release of Pakistani Christian woman, 2010,
http://newsinfo.inquirer.net/inquirerheadlines/nation/view/20101120-304230/Amnesty-Intl-urges-release-of-Pakistani-Christian-woman, last viewed 20/11/2010

Pakistan Today: Asia Bibi and Women Cricket Team

Saw these two headlines in today's Dawn, two news, two events, one brings hope and other despair.
One is about Amnesty International asking for release of Asia Bibi, sentenced to death on blasphemy charges (http://www.dawn.com/2010/11/19/amnesty-urges-release-of-pakistani-christian-woman.html). Other is victory of Pakistan women cricket team in Asian games (http://www.dawn.com/2010/11/19/pakistan-beat-bangladesh-in-womens-cricket-for-first-asian-games-gold.html).
I am wondering how the Pandits, our scholars and analysts will treat these news side by side. They are about human development, about human rights, about minorities, about less privileged elements in society. But they are contrasting and shows the dilemma of today's Pakistan, a fight between progressive and conservative force. One is the way forward, open up your mind, embrace the change, develop and utilise your resources and carry on, while other is to move backward, resist the change, keep on indulging into petty issues and pulling each other's legs, promote irrational beliefs so that status quo can not be changed.
Pakistanis have to decide which way they want to go, still not late but yes every passing day without being decisive will make it hard to move forward.

Thoughts on Iqbal Day

Many rather most have a problem discussing Iqbal, his image is shrouded in respect to the extent of religious belief and people feel a moral obligation against criticizing Iqbal. Problem will be resolved, if you set your expectation level; instead of as a saint, accept him as a human, do not call him hakeemulummat or rehmat ulla eleh, and do not give him responsibility of creation of Pakistan, much of confusion will be gone. Read what his son has wrote about him, look at him without green glasses of respect where he becomes a saint and a mulla. He was not a mulla at all, remember Atiya Faizi if you have trouble accepting Iqbal as a human. There is a very conscious movement to portray Iqbal as a saint, an Islamic die hard rigid philosopher which he was not. He was educated in Europe and had a good understanding of contemporary philosophical thought, he was knighted by British (I think on Israr-e-Khudi) and carry on that title. Wasn't he influenced by Nietzsche? Check Nietzsche's übermenschlich and 'will to power'.
A human specially a poet is very sensitive to his/her surroundings and poetry depends on poet's mood and circumstances that is why poetry can not be regarded as much as a piece of philosophic writing. We made numerous mistakes in understanding Iqbal, for instances I read a remark yesterday that why he is called just Iqbal? he should be called Allama Iqbal. With that much respect you are ought to make a Khanqah of Iqbal and start qawwalis there, not much left for you to understand him as he was.
Problem is that most of us do not really have a sound knowledge of the days and time when he or his contemporaries lived, because that age was so much full of changes and so many ideologies and believes have so much on stack on those days, and so many conflicting views are found that it becomes hard for a mere student of history to understand what really is the truth.
That is prime reason of all confusions not only around Iqbal but around all of his contemporaries, whether it is Jinnah or Gandhi or Nehru or Bose or Sardar or Azad or any one else. And we have conflicting views on events as well. For instance Pakistan's official view on Gandhi is really pathetic so as that of India's on Jinnah. Can we call both of them as our leaders? try it, and you will learn the lessons of your life.

A Burden for Generations

It was a mild winter day, as it should be in Karachi, I was standing in line to enter to the University, we were almost daily ordered to enter only from a particular gate from four or five at the front side facing University Road, it was done in the name of security, but it was more like a psychological trick to teach who is in control, and that was Pakistan Rangers. We were not allowed to use any gate to enter our Alma Meter but the one chosen by authorities each day, it could have been the same gate as of yesterday or different, it was more like going to a labour camp. And it was a sight to see people running from one gate to another, as sometimes order was coming late and one gate was closed and another one opened for entry.
So there I was in the line, my turn came, Rangers’ Jawan (Soldier) checked my university ID card (not sure if he knew how to read it, he could have hold it upside down if there was not my photo on it), looked at it, then looked at me and asked “Hindustani ho?” (You are an Indian?). Well, for few seconds, blood stopped in my veins, I felt a cold running through my body and I looked at him with so much anger that he took two or three steps back. I did not say a word and he handed me my card back, I took few steps forward and then came back to him, “I am a Pakistani” he smiled nervously and looked at his senior for help who was standing few steps away, but he preferred to look away as well, that was a mistake which could cost them heavily and best way for them was to ignore as nothing happened. Students any way were challenging and unexpected for these human machines trained to obey and follow.
This was not first neither the last time I was called a Hindustani, Muhajir (migrant) was the usual identity I had to carry since I started to go out into society, in school, in hospitals, in bank or to any social event and gathering, I was and I still am a Muhajir, though I was born in Pakistan, though I have never been to India, but strange how many generations have to carry the burden of this decision.
Strange that decision to divide India was not taken by any of them, but millions had to carry that burden as well, I am sure a majority in those millions who were affected did not even understand the meaning of partition and so as their leaders and those who actually took the decision or agreed to it. And that is the tragedy of that partition, it was a decision taken on assumptions and fabricated realities, and its after effects were not even considered, no one was able to see how generations to come will pay the price of this decision, how whole region will be compromised, and billions of its inhabitants will be forced to adopt a psychology of hate and war and will be asked to sacrifice on their progress, health and education to defend this partition.
There is this story of Ghulam Ali in a book by Zamindar (The Long Partition by Vazira Zamindar, 2007 OUP, Karachi) ; a soldier in British Army who chose to join Indian Army at the time of partition, but he was not stationed in Chaklala which was to be Pakistan, for one or another reason he was not able to go back to India till the time his service was terminated by Pakistan Army on the grounds that he opted for Indian Army, they sent him back but by that time Permit or Passport had been devised and Indians refused to accept him as he was not an Indian ID holder, back in Pakistan he was imprisoned as an Indian without authorised papers to be in Pakistan. Then he was thrown on both sides few times till he ended up in Hindu camp in Lahore. I am not sure how his life was ended, no detail of it in the book and may be nowhere else, in no papers or documents.
I want to step in his shoes for a moment and understand how must be his feelings till the last of his breath, but I cannot, it is perhaps impossible for me and anyone else as we have long passed that historical drama, but is it the reality? If that episode of partition is over, why people are still haunted by it? Somewhere deep in sub conscious of every Indian and every Pakistani, there is this ambiguity, a psychological issue, a challenge of identity which expresses itself in our behaviour towards each other.
If it is thought that statement given in above lines are an exaggeration, kindly look at the treatment we give each other, browse through newspapers, check the headlines, listen to the politicians, check what scholars say, go to the cricket field to watch a match between Pakistan and India, do a research on the literature written on both sides which is mostly based on hatred and bias and a conscious attempt to justify what happened (and it is here problem lies, why we want to justify? why fabrication is required?). For instance take the syllabus taught in Pakistan; by calling Hindus and Sikhs murderers and impostors and omitting the crimes made by Muslims, what is really the objective? Why truth is a problem? Surely because truth comes as a challenge and raises questions which cannot be answered easily. This partition is used by extremists and religious bigots on both sides as an excuse and a reason to convince people on militancy and violence. Indians and Pakistanis do not realise that the demons of religious extremism in this region are fed and brought up by this partition dilemma, and as such the debacle of partition is not over. It is not over, not for our generation neither for the generations to come, unless we understand what mistakes were made and agree to resolve them.

Once again...................

Now it is dargah of Baba Fareed, he is called ganj-e-shakar. Who has thought that we will see people dying on the shrine of one devoted to love and peace.

فکر کیجئے نہ ذرا ، بات ہے معمول کی

وہ دھماکہ اور تھا، یہ دھماکہ اور ہے

یہ پڑا اس گال پے، وہ پڑا اس گال پے

وہ طمانچہ اور تھا ، یہ طمانچہ اور ہے

Tanboor

اور طنبور ساز ہے ان لوگوں کا جو سنگلاخ پہاڑوں کی گود میں رہتے ہیں جہاں پر شور چشمے بہتے ہیں، بپھرتا دہاڈتا پانی چٹانوں سے سر ٹکراتا ہوا بہتا چلا جاتا ہے، یہ پتھر اس کی قدر نہیں جانتے، ایک بوند بھی جذب نہیں کر سکتے اور پانی بر انگیختہ ہو کر... اور جوش میں آ جاتا ہے، آگے اور آگےان میدانوں کی تلاش میں جہاں پیاسی مٹی رہتی ہے ، سیراب ہونے کی آس میں بیتاب ،مٹی جس سے زندگی آغاز ہوتی ہے ، کونپلیں پھوٹتی ہیں. تو صاحب کچھ لوگ بھی ان پتھروں کی طرح ہوتے ہیں اور کچھ مٹی جیسے ، کچھ جو کنویں میں رہ کر پیاسے چلے جاتے ہیں اور کچھ جو دور صحرا میں رہتے ہوے بھی بارش کی ایک بوند سے سنور جاتے ہیں . یہ طنبور اتنا برا بھی ساز نہیں ہے , دیکھو کہاں کہاں خیال کھینچتا چلا جاتا ہے اس طنبور کی تان کے ساتھ ، سنگلاخ، بے مہر، بے فیض چٹانوں سے کھلتی کونپلوں تک
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Again!!!

Once Mushtaq Yusufi wrote that "worst about bad rumours coming from Pakistan is that they turned out to be true", things never improved but further deteriorated, now it is not just rumours but almost every other news which comes from the country, it hurts.
Blasts at Mazar of Abdulla Shah Ghazi Karachi, after incident on Data Darbar in Lahore; Ah, one after another, all symbols of tolerance and peace for the masses are targeted. The message they want to give us is clear, we are to be driven towards extremism, the land of Sufis has to give way to hard core narrow minded intolerance. People specially masses from lower classes are still aloof from sectarian and religious hatred and most of extremist groups have their roots in middle class which has comparatively higher education rate and competition for economic resources and power, hence a good recruiting ground for hate mongers.
Moreover, these shrines, they are easy targets because it is hard to carry out security measures, most of the visitors are from lower classes and hard to be disciplined and controlled.
It is very sad to be a witness to this situation, too much to be lost within a life time, I can not believe this is the same land and same people where I was born and grew up.

On Chanakya

There were comments on a blog of mine which need some more arguments, I am writing it as a separate blog because it had nothing to do with the topic of Ayodhiya verdict of yesterday.

It is about Chanakya, and to share my opinion on him as I find it very often that people abuse that name and interpret him and his thoughts to be evil, and worst they call it a mentality and then try to impose it on Hindus as a nation or sect which is evil or cunning.

I think both approaches are wrong and mischievous and used as a tool by hate mongers who try to distort history by false claims and follow likes of Hitler and Goebbels (speak lie so regularly and with so patience and force that you yourself start to believe them) and people follow them without understanding and mostly without bothering to know more about that personality, his age and thoughts.

Chanakya was a worldly scholar, someone who was in a position of political command and manoeuvring and who did not told his thoughts from lips of a deity (as Hammurabi did), instead he presented them as of his own as teachings for those who are involved in worldly politics and power broking.

He was not the first, neither the last man to do so, Machiavelli is an example, Nizam ul Mulk Tusi wrote his Siyasatnama on same lines, Zia ud Din Barani has written Fatwa-i-Jahandari on same lines. So can we call all of them followers of Chanakya? were they all presenting a mean, cruel and cunning nation? And what about politicians and power brokers of today? do they all present their nations as a whole? is everyone in those people's nations is alike? Was every Muslim of Seljuk period was a Nizam ul Mulk? are those who live in that area can still be called Nizam ul Mulk? or all politicians of that part of world are Nizamis, following Nizamism? were all Sultans of India during time of Zia Ud Din were Ziai?

There had been Mir jafar and Mir Sadiq in Muslims, is every Muslim of India like them? if so, who was Tipu Sultan then? who was Bakht Khan? who was Sher Shah Suri?

I find it a very idiot argument to interpret whole nation or whole people on thoughts or actions of one personality. Most of the decisions made are based on the circumstances and interests of decision makers. of course decisions can be wrong and disastrous but we must not try to interpret everything as a conspiracy and preach hate and sectarianism.

Law and Justice

I was told by a judge "law not necessarily provides justice, it is not the function of law", I have been thinking over it since then, yes; law is to protect interests, factions, and people in society, and it has to keep the balance so that harmonics in society are not impacted, and we all can survive. Justice on the other hand is achieved by collective will of the people in a society or state, when people say nay to a practice, it has to be abolished by state and introduced as law to keep the balance.

I can not see collective will of people of Pakistan to produce what they think is just and right into laws effectively. Problem is that when you demand justice to be done, it has to be done blindly to all; then no Shia no Sunni, no Hindu, No Muslim;all must be equal in eyes of law, and it looks like that we are not going in that direction.

Until we realise, what is justice and how to make effective laws; what we see happening around us will continue.... I do not want to point to any specific event, as all events, every single one in which a life is lost, in which an innocent is brutalised, in which power is abused, they are all related, one and same........they show our inability to rightly demand and provide justice, we all are responsible for this...........if it continues the way it is going...if we won't learn, everything will be destroyed.