My article on Bhagat Singh

بھگت سنگھ چوک

طارق بھٹی

گذشتہ کچھ دنوں سے ہمارے ہاں ایک بحث چل رہی ہے اور حب الوطنی پر اجارہ داری کا دعوی کرنے والے دانشور یہ طے نہیں کر پا رہے کہ ۲۸ ستمبر ۱۹۰۷کو پنجاب کی ایک تحصیل جڑانوالہ کے چک نمبر ۱۰۵ میں کِشن سنگھ کے گھر پیدا ہونے والا ایک انقلابی جو اپنے وطن کو غلامی کی زنجیروں سے آذاد کروانے کی جدوجہد میں دیوانہ وار لڑتا رہا ، قیدو بند کی صعو بتیں جھیلتا رہا، انگریز سرکار کے قید خانوں میں 

مشقت کاٹتارہا اسے پہچا نا جائے یا آنکھیں موند لی جائیں۔ایک ایسا انقلابی جس نے اپنے وطن کی آذادی کے لئے قید میں ہوتے ہوئے بھی ایک سو سولہ دن کی بھوک ہڑتال کی۔ اور برصغیر کی سیاسی جدوجہد کی تاریخ میں جس کا نام سنہرے حروف سے لکھا گیا ۔فکری مغا لطوں کے پرو رد ہ د انشور مخمصے میں ہیں کہ مٹی سے محبت کا جرم کرنے والے اس انقلابی پر فخر کیا جائے یا اسے اپنا ماننے سے انکار کر دیا جائے۔ بھگت سنگھ بر صغیر کی ا نقلابی تاریخ کا ایک انو کھا کردار ہے جو وطن کی آذادی کے لئے لڑتے لڑتے محض ۲۳ سال کی عمر میں پھانسی پر جھول گیا اور اس کے ہم وطن اپنے قابلِ فخر سپوت کو اسکی ناگہانی موت کے ۸۲ سال بعد بھی اپنا بیٹا ماننے سے انکاری ہیں۔ سعادت حسن منٹو کا شہرہ آفاق افسانہ ’’ ٹوبہ ٹیک سنگھ ‘‘ برصغیر کی تاریخ کے اسی جبر کا نوحہ ہے۔

حال ہی میں لاہور کے شادمان چوک کو بھگت سنگھ کے نام سے منسوب کیے جانے پر ایک خاص حلقے میں اضطراب اور بے چینی کی ناقا بلِ فہم لہر دوڑ گئی ہے اور وہ لائل پور کی تحصیل جڑانوالہ کے ایک گاؤں میں پیدا ہونے والے جدوجہد آذادی کے اس عظیم ہیرو کو یہ عزت دینے کے لئے موزوں نہیں سمجھ رہے بلکہ یہاں تک کہ اسے آئین پاکستان پر حملے کے مترادف قرار دیتے ہیں۔ ان کا استدلال یہ ہے کہ بھگت سنگھ ہمارا یعنی مسلمانوں کا ہیرو نہیں ہو سکتا کیونکہ وہ سِکھ تھا، غیر مذہب تھا، اس لئے انگریز سرکار سے آذادی حاصل کرنے کے لئے دی گئی زندگی کی قربانی ھمارے لئے قابلِ ستائش نہیں۔

سوال یہ ہے کہ آپ کس بنیاد پر یہ دعوی کرتے ہیں کہ بھگت سنگھ سکھ مذہب کا پیروکار تھا وہ تو خالصتاً انسانی قدروں پر یقین رکھنے والا ایک انقلابی سرخیل تھا۔ اس نے خود اپنے ایک مضمون میں لکھا کہ میرا کسی بھی دھرم سے کوئی تعلق نہیں میں محض انسانیت کو ہی اپنا مذہب سمجھتا ہوں۔ وہ مارکس ، لینن اور اینگلز کے علاوہ آئر لینڈ کے انقلابی مصنفین کے خیالات سے متاثر تھا۔ محضِ سکھ گھرانے میں پیدا ہونے سے بھگت سنگھ سکھ نہیں بن جاتا۔اس نے شعوری طور پر مذہب کی بنیاد پر اپنی شناخت کو اپنی زندگی میں ہی رد کر دیا تھا۔ لہذا مذہبی درجہ بندی کی بنیاد پر اسے دیس نکالا دینا تاریخی طور پر درست نہیں۔ دوسری اہم بات یہ ہے کہ شناخت کا سب سے قدیم حوالہ مذہب نہیں زبان اور جغرافیہ ہوا کرتا ہے۔ کسی ایک خطے میں بسنے والے اور ایک زبان بولنے والے مختلف العقائد افراد اسی کو ہی اپنا وطن قرار دینے کا حق رکھتے ہیں۔ اگر بھگت سنگھ پنجاب کا سپوت نہیں تو پھر سر گنگا رام اور دیال سنگھ کالج کے بانی کو بھی لاہور کی تاریخ سے حذف کیا جائے۔ اور سائمن کمیشن کی مخالفت کرنے والے لالہ لاجپت رائے کو بھی کسی دوسرے دیس میں منتقل کرنے کی تاریخی کو شش کی جائے۔ اور اگر ہو سکے تو گلاب دیوی ہسپتال کو بھی مریض اور معالجوں سمیت لاہور سے نکال باہر کیا جائے۔ اس سے بڑی ذہنی اور فکری مفلسی اور کیا ہو گی کہ ہم اپنے ہی قابلِ فخر بچوں کو اپنا ماننے کے لئے تیار نہیں۔ کبھی دھرم کے نام پر اور کبھی فرقے کے نام پر ۔ کبھی بھگت سنگھ اور کبھی ڈاکٹر عبدالسلام۔

بھگت سنگھ کی مخالفت میں فکری کلابازیاں لگانے والوں میں سے کتنوں کو معلوم ہے کہ یہ وہی بھگت سنگھ ہے جس کی سیاسی جدوجہد کو خراجِ تحسین پیش کرتے ہوئے قائد اعظم محمد علی جناح نے ۱۲ ستمبر ۱۹۲۹ کو مرکزی قانون ساز اسمبلی میں اپنی تقریر میں کہا ’’جو شخص بھوک ہڑتال کرتا ہے وہ اپنے مقصد اور نظریے کی سچائی پر ایمان رکھتا ہے۔ اخلاقی بلندی کے بغیر کوئی شخص بھوک ہڑتال نہیں کر سکتا اس کا احتجاج انصاف کے اس نا قص نظام کے خلاف ہے۔ ‘‘ قائد اعظم نے اسمبلی کے اندر اور باہر بھگت سنگھ اور ساتھی قیدیوں کے ساتھ لاہور جیل میں روا رکھے جانے والے وحشیانہ سلوک کے خلاف آواز بلند کی۔ اور ان کے ساتھ بہتر سلوک کا مطالبہ کیا۔ ۱۹۲۹ کا وہ آرڈنینس جس کے تحت بھگت سنگھ اور جدوجہد آذادی کے دیگر راہنماؤ ں پر مقدمات چلائے گئے، قائد اعظم کی طرف سے اس کی قانونی حیثیت پر کی گئی تنقید تاریخ کا حصہ ہے۔

بھگت سنگھ بر صغیر کی آذادی کی جدو جہد میں جراّت و ہمت کا استعارہ تھا۔ آذادی کا خواب آنکھوں میں سجانے والے سبھی جانباز اس کی دیو مالائی بہادری اوروطن سے والہانہ محبت کی بدولت اس کی زندگی سے اپنے آذادی کے جذبوں کومہمیز کرتے تھے۔ لاہور سازش کیس کے دوران اس کی تقاریر اور نظریات نے برصغیر کے نوجوانوں میں انقلابی روح پھونکنے میں اہم کردار ادا کیا۔ بھگت سنگھ سکھ، مسلم یا ہندو نہیں تھا وہ ایک انقلابی تھا۔ اسکا کوئی دھرم نہیں تھا وہ انسانی عظمت اور برابری کی جنگ لڑ رہا تھا۔ اسکا اور کوئی ایجنڈا نہیں تھا وہ تو بس خود رو پودے کی طرح اگا اور غلام باغ کی سبھی شاخوں پر اپنا خوشبو رنگ لہو نچھاور کر کے تختہ دار پر چڑھ گیا۔سولیوں اور صلیبوں کوایسے ہی سورماؤں کی بدولت عظمت نصیب ہوتی ہے۔

بھگت سنگھ ایک عاشق اور انقلابی تھا اس نے اپنے آخری خط میں لکھا ’’عاشق، شاعر اور پاگل ایک ہی مٹی کے بنے ہوتے ہیں ‘‘ ۔’’ میں ایک جنگ میں لڑتے ہوئے گرفتار ہواہوں، پھانسی کا تختہ میری منزل نہیں ہو سکتا مجھے توپ کی نالی میں ڈال کر اڑا دیا جانا چاہے‘‘ ۔
زنداں میں بھی شورش نہ گئی اپنے جنوں کی
اب سنگ مداوا ہے اس آشفتہ سری کا
وہ ایک جفاکش ، محنتی ، باشعور اور بہادر انقلابی تھا جس نے کھلے میدانوں میں دشمن کا مقابلہ کیا۔ وہ ایک ایسی چنگاری تھا جوبہت جلد شعلہ بن کے سارے دیس کی تاریکی کو روشنی میں تبدیل کر گیا۔

۲۳ مارچ ۱۹۳۱ کی اداس شام انگریز سامراج کے نظامِ عدل کے اعزازی مجسٹریٹ نواب محمد احمد خان قصوری نے بھگت سنگھ کی پھانسی کے پروانے پر دستخط کیے (بھٹو صاحب کی پھانسی بھی اسی قصوری خاندان کے سبب ہوئی مگر اسے محض ایک اتفاق ہی سمجھا جائے)

انگریز سرکا ر کے نظام عدل کے تابع اس وقت کی عدالتوں نے بھگت سنگھ اور اس کے ساتھیوں کو صفائی کا موقع دےئے بغیر پھانسی کے گھاٹ اتار دیا۔ یہاں تک کہ ان کے گھر والوں کو بھی ان سے نہیں ملنے دیا گیا۔ قیدیوں سے ان کی آخری خواہش تک نہیں پوچھی گئی، انہیں کسی بھی مذہب کے تحت تجہیزو تکفین تک کی اجازت نہیں دی گئی۔ لاہور جیل کی عقبی دیوار توڑ کر بھگت سنگھ کی لاش کو باہر نکالا گیا اور بہیمانہ درندگی کے ساتھ اس کی لاش کے ٹکڑے کر کے مٹی کے تیل میں ڈال کر جلا دیا گیا۔
انگریز سامراج اس انقلابی کی لاش سے بھی خو فزدہ تھا۔ اس وقت کے وائسرائے ہند لارڈ اِرون نے برطانوی وزیر اعظم رمزے میکڈونلڈ کے کہنے پر پنجاب کے اس سورمے کی راکھ کو بھی دریائے ستلج کے پانیوں میں بہا دیا۔

My article on Karachi fire incident

۔عام لوگ۔۔

طارق بھٹی

کر ا چی کے علا قے بلد یہ ٹا ون میں فیکٹر ی میں کا م کر نے وا لے تین سو محنت کشو ں اور ہنر مند وں کی اندو ہناک ھلاکت کے دل دھلا دینے والے مناظر اور حا لیہ با ر شو ں کے نتیجے میں ہو نے والی سیلا بی تبا ہی کے دوران ہونے والے جا نی نقصا ن کا طبقا تی پہلو اس کو مزید کر بنا ک بنا دیتا ہے۔ بلا شبہ جا نی نقصان خو ا ہ کہیں بھی ہو، کسی بھی رنگ ، نسل ، طبقے ، مذہب یا عقیدہ سے تعلق رکھنے والے لو گو ں کا ہو اپنی انتہا ٰ ئے کا ر میں اداسی اور دکھ کے تا ثرات چھو ڑ جا تا ہے۔

مگر تا ریخ کا یہ عجیب جبر ہے کہ روز ازل سے سبھی آ فتیں اور حادثات معا شرے کے نچلے اور محنت کش طبقات کو 

ہی اپنا نوا لہ بنا تے ہیں۔ اور بقو ل شا عر:

محسن غریب لوگ بھی تنکوں کے ڈھیر ہیں

مٹی میں دب گئے کبھی پانی میں بہہ گئے

تمام سما جی ، معاشرتی، معاشی اور قا نونی نا ہمواریاں بتدریج پسے ہو ئے طبقات کے استحصال کا با عث بنتی ہیں۔

 بے چارے غر یب اور محروم لوگ پر خطر اور سستی جگہوں پر غیر معیاری عمارتیں تعمیرکر کے ان میں رہائش اختیار کر لیتے ہیں اور زلزلے جیسی قدرتی آفت ان کے لئے لقمہ اجل ثابت ہو تی ہے۔ دریاؤں کے قدرتی بہاؤ والے راستوں میں آباد ہونے والی ہاریوں اور مزدوروں کی بستیاں ہر سال سیلاب اور برسات میں تباہی کا شکار ہو جاتی ہیں۔

مذہبی نفرت اور سیاسی اشتعال کے سبب ہونے والے پر تشدد واقعات انہی بے نام اور بے چہرہ لوگوں کا خون بہانے کا سبب بنتے ہیں۔ ریل پٹڑی سے اترے یا بس کسی گہری کھائی میں گرے، کو ئی خستہ عمارت منہدم ہو یا کو ئی پل زمین بوس ، خون ہمیشہ انہی خاک نشینو ں کا بہتا ہے۔ تمام بڑی تحریکیں اور خونی انقلاب انہی مظلو م اور محروم لوگوں کی سروں کی کھوپڑیوں پر استوار ہوتے ہیں۔ عا لمی جنگیں ہوں یا مقامی لشکر کشی کے واقعات ، یہ زمیں ذاد ہر دو اطراف سے ظلم و تشدد اور جبر کا نشانہ بنتے ہیں۔

نجم حسین سید نے اپنی نظم میں کہا تھا عام دناں دے ناں نہیں ہوندے ، سچ ہی کہا تھا کہ عام لوگ بالکل عام دنوں

 کی طرح ایک ایک کر کے کیلنڈر سے گرتے رہتے ہیں، خاص دنوں کے محل اور مزاروں کے لئے مٹی، گارے ، سیمنٹ اور بجری کا انتظام کرتے کرتے عام دن یو نہی تاریخ کے کوڑادان میں گرتے رہتے ہیں۔

اور تکلیف دہ سچ یہ ہے کہ عام لوگ خاص لوگوں کی اجارہ داریوں کو دوام بخشنے کے مکروہ کھیل میں ایندھن کے طور پر استعمال ہوتے رہتے ہیں۔ اورخاص لوگ عام لوگوں کی موت پر محض اخباری بیان اور نمائشی تصویریں چپھوا کر پھر اسی سماجی تانے بانے کی مضبوطی کو قائم دائم رکھنے کے کام میں مصروف ہو جاتے ہیں جسکی بدولت وہ اور ان کے چشم و چراغ خاص اور بے و سا ئل انسانوں کا انبوہ ہمیشہ کے لئے اسی معاشی اور معاشرتی پستی اور دلدل کا ازلی مکین رہنے پر مجبور ہو جاتاہے۔

سوال یہ ہے کہ ہمارے خاص لوگ ہم عام لوگوں کو کم سے کم آبرومندانہ زندگی گزارنے کے قابل بنانے کے لئے کیا ٹھوس اقدام کر رہے ہیں۔ یا ایک سوچی سمجھی سازش کے تحت سبھی اپنی اپنی مسند اور کرسی بچانے کے لئے قیدیوں کی چیخوں سے بے خبر ان کی زنجیروں کو مضبوط کئے جا رہے ہیں۔ یہ حقیقت ہے کہ سبھی معاشروں میں معاشی نا ہمواری اور طبقاتی اونچ نیچ کسی نہ کسی شکل میں موجود تھی اور آج بھی ہے۔ مگر مہذب اور ترقی یافتہ اقوام نے کم سے کم معیار زندگی کے حصول کو یقینی بنانے کے لئے بہت سارے ریاستی اور انتظامی وسائل صرف کر کے معاشروں کو متعفن ہونے سے بچایا ہوا ہے۔

ہمارے ارباب اختیار خواہ کسی بھی سیاسی جماعت یا انتظامی عہدے پر بیٹھے ہوں یہاں کی بے چہرہ اور بے نام مخلوق کی زندگیوں سے دکھ، درد، بے یقینی اور عدم تحفظ کے لا متناہی سلسلوں کو ختم کرنے کے لئے کوئی دور رس اور قابل عمل اصلاحات متعارف نہیں کراتے۔ایسے میں ہم، یعنی عام لوگوں کی بھی یہ ذمہ داری ہے کہ اس طرح کے حادثات کی روک تھام کے لئے حکومتی اکابرین پر اثر انداز ہونے کی جامع کوششیں کر یں اور مرنے والوں کے لئے صرف بخشش کی دعا مانگ کر خود کو بری الذمہ نہ سمجھ لیا کریں۔ زندہ معاشرے میں افراد کی ذمہ داری یہی پر ختم نہیں ہو جاتی بلکہ بے حسی کے اس سناٹے کو توڑنے کے لئے ایک لمبی اور زوردار چیخ کا مطالبہ کرتی ہے۔

ضرورت اس امر کی ہے کہ سماجی انصاف کے لئے جدو جہد کرنے والے ادارے اور افراد اس حادثے کے شکار معصوم محنت کشوں کو خراج تحسین پیش کرنے کے لئے ملکی سطح پر ایسی انتظامی اور قانونی تبدیلیاں لے کر آئیں کہ جن پر عمل پیرا ہو کر مستقبل میں اس طرح کے کسی بھی حادثے کو روکا جا سکے اور خدانخواستہ حادثہ ہونے کی صورت میں اس سے موثر طور پا نبھٹا جا سکے اور اگر ان سینکڑوں قیمتی جانوں کا ذیاں بھی ہمیں ہوش دلانے میں ناکام رہا تو اس سے ذیادہ بد قسمتی کی کوئی بات نہیں۔

My article on blasphemy

آ گے بڑھو مسا فر و

طارق بھٹی

زندگی ہمیشہ تلا طم خیز ندی کی طرح بہاؤ میں ر ہتی ہے۔ وطن عزیز کا سیاسی تالاب بھی ہمیشہ متلاطم لہروں کی زد میں رہتا ہے۔ لیکن بات اگر صرف سیاست تک محدود ہو تو اسے ایک صحت مند اشا ر یہ سمجھ لیا جائے۔ پشیما نی اس وقت لا حق ہوتی ہے جب ہم اپنی معاشرت کا شیرازہ بکھر تا دیکھتے ہیں۔ دکھ کے گھا ؤ اس وقت محسوس ہوتے ہیں جب سماج کا تناور درخت فکری دیمک کی ذد میں نظر آ تا ہے۔ شعو

ر کیْ سولیں اس وقت بْبول بن کر چھبنے لگتی ہیں جب راہبر و راہذن کا فرق با لکل دھندلا جا تا ہے۔ معا شرتی تالاب اْس وقت متعفن ہونے لگتا ہے جب اختلا ف رائے گالی کا ہم معنی بن جا ئے اور وسیع المشر بیت کو دیس نکالا مل جا ئے ۔
سچ پر کھوکھلی اجارہ داری کا دعوی کرنے والوں کو جب یہ بات سمجھ نہ آئے کہ حیات اپنی تخلیق کے اولین مدارج سے آج تک تنو ع اور رنگا رنگی کے سبب ہی خو بصورت رہی ہے تو دم گھٹنے لگتا ہے۔ کو ئی کیسے بتلائے کہ یک رنگی فطرت کے اصولوں کی نفی ہے۔ اسی لئے تو تتلیاں، جگنو، کبوتر، کو نپلیں، پھول، پتیاں، درخت، سبزہ، دھوپ، ندی، جنگل، بیلے، صحرا، بہار اور پت جھڑ سب جدا جدا رنگ لے کر ہستی کے نگار خانے کو مذین کئے ہوئے ہیں۔
کیا اس بات سے انکار ممکن ہے کہ مطلق سچا ئی کی کھوج میں آدم زاد بے شمار فکری پڑاؤ عبور کر چکا ۔ اور کا ئنات ہنوز ایک پر اسرار بوڑھیا کی مانند دور کسی جزیرے میں خیمہ زن ہے۔ عقائد ، نظریات اور افکارکے ریتلے نقش بے یقینی، تجسس اور واہموں کی ہواؤں سے بنتے بگڑتے رہے ہیں۔ زما نہ ، آگے بڑھو مسافرو کی صدا لگاتا ہمیشہ سے بہتا آیاہے۔ زمین کی گود کو رنگوں سے محروم کرنے والے سبھی قافلے ابدیت کی کائی نے بانجھ کر دےئے۔ منزل پر صرف وہی کاروان پہنچتے ہیں جو یہ جانتے ہوں کہ راستہ صرف آگے کو ہے۔ دیو مالائی داستانوں میں پیچھے مڑ کر دیکھنے والے کردار پتھر ہو جاتے ہیں بالکل اسی طرح جب کسی معاشرے کی اجتماعی آنکھیں پیشانی کی بجائے پشت پر پیوست کر دی جائیں تو آگے کا سفر دراصل پیچھے کا راستہ بن جاتا ہے اور ایسے میں شاعر صدا لگاتا ہے:
ہمارے پاؤں الٹے تھے، فقط چلنے سے کیا ہوتا
بہت آگے گئے لیکن، بہت پیچھے نکل آئے

اس پس منظر میں پا کستان کے عقل کل ، پست قداور بلند آھنگ ، تنخواہ دار دانشوروں سے اپیل ہے کہ تاریخ کی جدلیات سے طالب علمانہ وابستگی کو اپنا شعاربنائیں اور وہ فکری مغالطے جو کسی قافلے کو منزل پر پہنچانے کی راہ میں رکاوٹ ہوں انہیں اپنے افکار سے نکال باہر کریں۔ کیا یہ ایک حقیقت نہیں کہ یہ زمین چھ ارب ۸۰ کروڑ انسانوں کا مسکن ہے اور اس کے مکین سینکڑوں مختلف مذہبی اور فلسفیانہ عقائد سے وابستہ ہیں۔ دنیا کی کل آبادی کا تیتیس فی صد یعنی ۲ ارب ایک کروڑ افراد عیسا ئیت کے پیروکار ہیں۔ اور ۲۱ فی صد یعنی ایک ارب پانچ کروڑ مذہب اسلام کے ماننے والے ہیں۔ جبکہ ایک تحقیق کے مطابق ایک ارب افراد ایسے ہیں جو کسی بھی مذہب کے ساتھ فکری وابستگی کا دعوی نہیں کرتے اور یہ کل آبادی کا ۱۵ فی صد ہیں۔ ۹۰ کروڑ افراد ہندومت کے پیروکار ہیں۔ ۳۰ کروڑ چھہتر لاکھ بدھ مت کو اپنا روحانی عقیدہ گردانتے ہیں جبکہ ۳۰ کروڑچھ لاکھ افراد روحانیت کو ہی اپنا مذہب قرار دیتے ہیں۔ افریقہ کے مختلف قبائل جن کی تعداد ۱۰ کروڑ اور ۱۰ لاکھ کے قریب ہے مختلف مذہبی روایات کے تحت زندگی بسر کر رہے ہیں۔ ایک کروڑ پینتالیس لاکھ خود کو سیکولر کہلوانا پسند کرتے ہیں۔ ایک کروڑبارہ لاکھ یہودیت کے ماننے والے ہیں۔ بیتالیس لاکھ جین مت مذہب سے جڑے ہوئے ہیں۔ پچیس لاکھ زرتشتی، چالیس لاکھ شنتو مذہب کے پیروکار جبکہ چالیس کروڑکیمونسٹ چینی با شندے اس کے علاوہ ہیں۔
کیا اتنے مختلف العقائد اربوں افراد اختلاف رائے کا شکار نہیں ہوں گے۔ کیا اسی تنوع سے انسانی تہذیب و تمدن کو جلا نہیں ملی؟
کیا اس باغیچے کے سبھی پھولوں کو یک رنگ کر دیا جائے۔ کیا صوفیا اور اہل نظر ،یہ نہیں کہہ گئے کہ سچ کو ئی منزل نہیں، بلکہ صرف راستہ ہے۔ آگے بڑھو مسافرو کہ زمانہ بوڑھے فقیر کی صدا ہے جس کے نہ سننے والے ہنوط جسموں میں تبدیل ہو جاتے ہیں۔ جن کی صرف سانسیں چلتی ہیں۔اور ضروری نہیں کہ زندگی کی رنگا رنگی بھی ان کی پلکوں پہ اترتی ہو۔ نفرت کا بیج بو کر الفت کی فصل کے انتظار میں بیٹھنے والے کسی منزل کے نامہ بر نہیں ہو سکتے۔ لہذا ضرورت اس امر کی ہے کہ ہمارے پالیسی ساز ہماری معاشرت میں تنگ نظری، تشدد ، عدم برداشت ا ور مذہبی جنونیت کو دوام بخشنے کی بجائے محسن انسانیت کے کردار کی بات کریں۔ یہ تیرگی چھٹے گی تو جلاؤ اور گھیراؤ سے نہیں اْس مصور کے حسین شاہکار ﷺ کی باتیں کرنے سے چھٹے گی۔

ْتنک مزاجوں،
لباس نا آشنا رواجوں کی سلطنت میں
وہ صاحب جامہ و ردا تھا
وہ نرم لہجے میں بولتا تھا

ہذیان بکنے والوں سے انتقام لینے کے لئے حواس کھو دینا کہاں کی دانش مندی ہے اور آسمان پر تھوکنے والا اگر یہ سمجھے کہ تھوک واپس اس کے منہ پر نہیں گرے گی تو ایسے شخص پر صرف ترس ہی کھایا جا سکتا ہے۔نیم خواندہ پیش امام جن کی وسعت نظر حجرہ کی دیوار تک بھی نہیں ،وہ اقبال کے اس تصور کی کیا آبیاری کریں گے جو یہ کہتا ہے کہ ستاروں سے آگے جہاں اور بھی ہیں۔

تا ہم مختلف مذاہب اور عقائد کے ما بین صحت مند فکری مکالمے کو حق اور باطل کی رزم گاہ سمجھنے کی بجائے اسے انسانی تمدن کی ترقی کا ایک اہم ذریعہ سمجھا جانا چاہئے۔ اور آذادی اظہار کے منہ زور گھوڑے کو بقائے باہمی کے زریں اصولوں کے تابع کیا جانا چاہئے کیونکہ چھڑی گھمانے والے کی آذادی کسی دوسرے کی ناک تک پہنچنے سے پہلے ختم ہوجاتی ہے۔ بصورت دیگرکْشت و خون کی ہولی ہزراروں سالوں کے اجتماعی تہذیبی ورثے کو تاراج کرنے میں زیادہ دیر نہیں لگائے گی۔۔

My article on Malala

اس شہر میں خواب مت دیکھو

طارق بھٹی

جًون آف آرک پندرھویں صدی کی دوسری دہائی میں مشرقی فرانس کے ایک کسان کے گھر پیدا ہوئی۔ وہ بچیپن سے ہی
 بہادری، شجاعت اور قربانی کے جذبات سے معمور تھی۔ وہ بشارتوں پر یقین رکھتی تھی۔ وہ ھاتف غیب سے آنے والے امید افزا پیغامات نہ صرف سنتی تھی بلکہ ان پر یقین بھی کرتی تھی۔ وہ اپنے وطن کو غلامی سے نجات دلانا چاہتی تھی۔

 وہ شکستہ دل اور شکستہ پا فوجی دستوں میں فتح مندی  کی نئی روح پھونکنا چاہتی تھی۔ فرانس کی خوشھالی اور آذادی کے خواب اسے ستاتے تھے۔ جًون آف آرک ابھی لڑکپن کی دہلیز سے جوانی کی شاہراہ کی طرف گامزن ہی ہوئی تھی کہ اس نے شاہ فرانس سے ملنے کا فیصلہ کیا۔ ۱۹ سالہ خوبرو دہقان ذادی کہ جس کی پرورش مشرقی فرانس کے ایک دیہاتی پس منظر میں ہوئی اور اس کے والدین سادہ اور خداترس زندگی بسر کر تے تھے۔ ایک دن شاہ فرانس کے دربار میں جا پہنچی اور کہنے لگی : مجھے لڑاکا فوجی دستوں کے ساتھ جنگ کے محاذ پر بھیجا جائے۔ میں اپنی مادر وطن کو فتح سے ہم کنار کرواؤں گی۔ پندرھویں صدی کے فرانس میں ایک انیس سالہ خوبرو لڑکی کا جنگی محاذ پر جانا اور مٹی کا قرض اتارنے کے جذبے سے لیس فوج کے جنگی دستے کی کمانڈ سمبھالنے کی آرزو بالکل ایک انہونی اور ناقابل یقین بات تھی۔ مگر چونکہ اس دہقان داذی کے جذبے سچے اور صادق تھے بادشاہ نے اسے جنگی دستے کی کمانڈر بنا کر اپنے وطن کا پرچم اس کے ہاتھ میں تھمایا اور فتح کی دعا کے ساتھ اسے محاذ پر روانہ کر دیا۔

فرانس کی سو سالہ جنگی تاریخ میں جًون آف آرک نے بہت سارے محاذوں پر سپہ سالار کے طور پر فتوحات حاصل کیں۔ یہ اس کی شجاعت اور بہادری کا صدقہ تھا کہ چارلس ہفتم کو فرانس کا تخت و تاج نصیب ہوا۔ شومئی قسمت کہ ایک معرکے کے دوران جًون آف آرک کو دشمن افواج نے محصور کر کے گرفتار کر لیا۔ انگریز سرکا ر کے زیر اثر چرچ نے اس پر مقدمہ چلایا اور اس پر باغی ، گمراہ اور ملحد ہونے کے الزامات لگائے گئے۔ اور پھر جیسا کہ ہمیشہ سے ہوتا آیا ہے اس وقت کی عدلیہ کے منصفوں نے اسے فا حشہ ، باغی ، محلد اور بھٹکی ہوئی روح قرار دے کر زندہ جلانے کا حکم نامہ سنا دیا۔ اور فرانس کی وہ دوشیزاہ محض انیس سال کی عمر میں نا کردہ گناہوں کی پاداش میں ایک مصروف چوراہے کے بیچ ٹکٹکی پر باندھ کر زندہ جلا دی گئی۔ پادری منصفوں کی قربان گاہ کی بھینٹ چڑھنے کے ۲۵ سا ل بعد اس کا مقدمہ دبارہ کھو لا گیا ازسر نو تفتیش ہوئی ، مختلف صاحب رائے افراد نے دونوں طرف سے دلائل دیئے ، شہادتیں پیش کی گئیں اور بالاخر پوپ کالیکسٹس سوئم نے جًون آف آرک کو معصوم، ولی اور شہید قرار دے دیا۔ جًون آف آرک فرانس کے اجتماعی، تاریخی شعور کے سامنے ہمیشہ سے ایک بہت بڑا سوالیہ نشان بن کر زندہ رہی۔ ماہ و سال ، عشرے اور صدیا ں بیتتی گئیں یہاں تک کہ انیس سو بیس آگیا اور رومن کیتھو لک چرچ نے فرانس کے ماضی پر لگا یہ بد نما داغ دھونے کا فیصلہ کیا اور اسی باغی ، ملحد جًون آف آرک کو راہب کامل کا خطاب دے دیا گیا۔

تاریخ کی ستم ظریفی دیکھے کہ مشرقی فرانس کے ایک دیہات کی باغی لڑکی جسے اس قت کے صاحبان محراب و ممبر نے زندگی کی بیسویں بہار دیکھنا نصیب نہ ہونے دیاور چھ سو سال کے بعد وہی جبہ و دستار کے مالک مذہبی پنڈت اجتماعی تاریخی شعور کے ہاتھوں مجبو ر ہو کر اسے وقت کی ولی کامل، صوفی اور متبرک روح کا خطاب دینے پر مجبور ہو گئے۔

تاریخ کے ہاتھوں امر ہونے والی یہ لڑکی مجھے ملالہ جیسی لگتی ہے۔ملالہ کو بھی پندرھویں صدی کے مفلس ذہن کی بدبو دار منطق کا سامنا ہے۔ جن کے نزدیک باحیا ملالہ کی معصو م جستجو ئے علم ایک ناقابل معافی جرم ہے۔ وہ لڑکی ہو کر اپنا حق مانگتی ہے۔ اور نا جانے کس پاکیزہ لمحے اس نے باب شہر علم کا یہ فرمان اپنے دل کے نہاں خانے میں محفو ظ کر لیا۔ فرمایا: بولو ، تاکہ پہچا نے جاؤ: علم کی جستجو کا بے خوف اظہار اس کی پہچان بنا تو شب تاریک کی اولاد اس کی جان کے درپے ہو گئی اور بالاخر اسے فتنہ قرار دے کر قتل کا فتوی صادر کر دیا گیا۔ جان لیوا احکامات کی پیروی کرنے والے مومن مجاہد اسے سکول کی بس میں سے اپنی سہلیوں کے درمیان سے پہچاننے کے بعد اس کے دماغ پر گولیوں کی بوچھاڑ کر دیتے ہیں۔ ملالہ کے پیکر میں سب سے خوبصورت اور خطرناک چیز اسکا ذہن تھا، اس کی فکر تھی، اس کے خواب تھے، زمین کے ساتھ اس کی محبت تھی، وہ بہادری کی علامت اور امید کا استعارہ بن رہی تھی۔ اس کے لفظ سات سمندر پار تک منجمد پانیوں میں ارتعاش کا سبب بن رہے تھے، وہ مجسم خطرہ تھی، اس کا زندہ رہنا خطرناک نذیر قائم کر سکتا تھا لہذا اس پر قاتلانہ حملہ جائز ٹھہرا اور وہ ہنستی کھیلتی ملالہ اب زندگی اور موت کی کشمکش میں مبتلا معالجوں کے زیر نگرانی سانسیں لے رہی ہے۔

ملالہ تیرے ہم وطن عجیب لوگ ہیں ، بلکہ بہت عجیب۔ ابھی انہوں نے کافی کچھ طے کرنا ہے۔ جمہوریت اور آمریت میں سے کسی ایک کا انتخاب کرنا ہے۔ ابھی دشمن اور دوست کی تعریف پر اتفاق نہیں ہوا۔ ابھی ہر کام میں سازش کی بو آتی ہے۔ ابھی ہما رے مستقبل کے خدوخال دھندلے ہیں۔ ابھی لفظ سیکو لر کے معنی پر اتفاق رائے نہیں ہو سکا۔ ابھی لڑکیوں کے تعلیم حاصل کرنے کی منطق حل طلب ہے، ابھی اس سلطنت کے رواجوں میں عورت کی گواہی ادھوری ہے ، ابھی جہاد اور امریکی جنگ کے درمیان حائل خلیج پاٹنی ہے، ابھی فوجی اور غیر فوجی ادوار اور ان کے کارناموں کی حتمی فہرست تیار نہیں ہوئی۔ ابھی آئین سے غیر اسلامی شقیں خارج نہیں ہوئیں۔ ابھی اسمبلیاں غیر پارسا لوگوں کی اماج گاہ ہیں۔ ابھی عدالتیں کفر کے نظام کے تحت اسلامی قوانین کی تشریح کر رہی ہیں، ابھی ہندوستان کے لال قلعہ پر اسلامی جھنڈا لہرانا ہے۔ ابھی امر یکہ کے ساتھ ایک فیصلہ کن جنگ باقی ہے۔ ابھی یہود و ہنود کی سازشوں کے پردے بے نقاب ہونے ہیں، ابھی کالم نگاروں اور تجزیہ کاروں کا طرز استدلال حوس لقمہ تر کے زیر اثرہے۔ ابھی ڈرون حملے جاری ہیں، ابھی ملا عمر اور حکیم اللہ محسود کی عمل داری سارے پاکستان تک نہیں پھیلی۔ ابھی خلافت کا نظام رائج نہیں ہوا۔ ابھی تمہاری تعلیم کے مقابلے میں عالمی استعمار کے خلاف جنگ زیادہ اہم ہے۔

 ہم وحشتوں کے خریدار ہیں، روشنی ہمیں خیرہ کر دیتی ہے۔ ابھی تم کچھ دیر صبر کرو ،زمین ابھی بنجر ہے، ابھی تم شعور، آگاہی اور آذادی کے بیج اپنے ہاتھ میں تھامے رکھو ، ذرا دریا کو اپنا راستہ بدلنے دو، ذرا شبٍ تاریک کے سائے کو ڈھلنے دو ۔

اس شہر میں خواب مت دیکھو!
اس شہر میں پیار مت سوچو!
اور بھلا چاہو تو یہ آنکھیں
فصیلٍ شہر سے باہر گڑی
کھونٹی پہ لٹکا دو!
نئے فرمان میں یہ دوو ٹوک لکھا ہے
کہ آنے والے موسموں کے ضمن میں
فصل گل کی خواہش سے
بصارت مستور کی بے پردگی کا خدشہ ہے
اس شہر میں خواب مت دیکھو!
اس شہر میں پیار مت سوچو!
کہ کوتوالٍ شہر کے کھوجی تمہارے خواب کے رستے
تمہاری آنکھ تک جو پہنچے
تو بمعہ تعبیر رنگے ہاتھوں
تمہیں وہیں محصور کر لیں گے
میری جاں!
اس شہر میں خواب مت دیکھو!
اس شہر میں پیار مت سوچو!

خالق کائنات ملالہ کا مقد مہ تیری بارگاہ میں ہے اسے زندگی کی نعمت سے سرفراز رکھ اور امت شاہ لولاک پر اپنا کرم فرما جو تیرے نام پر تیرے نام لیواؤں کے خون کو باعث افتخار سمجھتے ہیں اور نہیں شرماتے ہیں۔

Follow the link to read a story that appeared in Daily Times

http://www.dailytimes.com.pk/default.asp?page=2007%5C07%5C20%5Cstory_20-7-2007_pg11_5

Follow the link to read a story that appeared in Dawn

http://www.dawn.com/2007/07/13/nat10.htm

http://www.dailytimes.com.pk/default.asp?page=2007%5C07%5C20%5Cstory_20-7-2007_pg11_5

Follow the link to read a story that appeared in the daily times July 20,07

http://archive.oneworld.net/article/view/152484

Follow the link above to read a complete story

http://www2.reliefweb.int/rw/rwb.nsf/db900sid/TKAI-74H54L?OpenDocument

Disaster Watch Report: Water and sanitation issue in the earth quake affected areas
Source: Rural Development Policy Institute
Date: 20 Jun 2007
Issue: Water and Sanitation Related Issues in the Earthquake Affected Regions.
Panelists:
1) Mr. Zaheer Gardezi, Director Watson ERRA, GOP, Islamabad
2) Ms. Ismat Saeed, Public Health Coordinator, Oxfam GB, Pakistan
Host:Tariq Bhatti, Coordinator Planning, Policy and Outreach
Date: June 20, 07.
Timings: 6:00 to 7:00 PM
Highlights:
October 2005 earthquake destroyed more than 1902 water supply and sanitation schemes in NWFP and 1978 schemes in AJK. This was observed by the panelists in Disaster Watch ? an interactive discussion hosted by the Rural Development Policy Institute (RDPI) and Practical Action South Asia. Panelists from ERAA and Oxfam GB, Pakistan, conceded that almost total infrastructure of water and sanitation was destroyed whereas line department buildings also suffered intense damages.
Zaheer Hussain Gardezi, Director Watson ERRA, told that rehabilitation of water and sanitation schemes was undertaken in three phases. During the first phase of relief internally displaced people were provided drinking water. Second phase was implemented under early recovery plan, while the last phase, which is going on, is resource rehabilitation. Government coordinated with NGOs, INGOs and other local partners to ensure quality control at every phase and timely completion of the rehabilitation work. ERRA remained strict on standards for all implementing partners to provide tested and safe drinking water to people of affected areas.
Ismat Saeed of Oxfam supported contentions of Zaheer Gardezi, and maintained that difficult terrain made rehabilitation of water and sanitation more challenging, nevertheless better coordination between government and non-governmental organizations helped overcome this gigantic task.
Responding to a question, Zaheer Gardezi said "Build Back Better" is not confined to the rehabilitation of existing infrastructure only; it will go beyond and meet all futuristic needs of the affected communities. He further articulated that there are 28 organizations, working on water and sanitation. P.C.R.W.R is providing technical support to all these organizations. A team of professionals have done research in collaboration with the communities of Rawlakot, Mansehra, Batagram and Neelum. They are now working to find out localized solution of the problems. Involvement of local community is must to minimize complexities.
Sardar Ishtiaque from Bagh contradicted the ERRA official's statement and asserted that ?only in Bagh there were 100 water supply schemes and not a single one of the damaged schemes is rehabilitated completely. Moreover drinking water in Bagh and its surroundings is contaminated by 30% of Urea, and a large number of villagers are suffering from hepatitis and jaundice, especially in the area of Abbaspur.
Responding on Ishtiaque's observations Zaheer Hussain said that Istiaque perhaps miscalculated the facts, because there were 1000 schemes instead of 100, from which 574 were completely destroyed. Out of this 423 were touched and work of 263 is now completed.
Ismat Saeed added that in Bagh Oxfam has completed 38 schemes in 6 union councils and 50 more in other three union councils.
Tariq Bhatti of RDPI pointed out "that though ERRA is contributing its part this authority would dissolve after three years, therefore it is pertinent that capacity building programs for the institutions of local government are undertaken and trained human resource with all needed equipment is made available at tehsil level." He emphatically urged the authorities to take these measures for disaster resistant and safer Pakistan.

A news Item appearing in Dawn daily on June 5; 09

A post-operation strategy is needed for IDPs By Iftikhar A. Khan

ISLAMABAD, June 4: The government was urged on Thursday to come out with a comprehensive post-conflict strategy for the internally displaced persons (IDPs) on emergent basis to avert possibility of mismanagement after the military operation in Swat and adjoining areas was over. Participants of a policy dialogue on ‘Responding to the situation of IDPs in Pakistan’ organised by Rural Development Policy Institute (RDPI) observed that it should be decided well in time as to how the government, United Nations and other organisations would respond to the needs of the displaced persons after the completion of the operation.

They also expressed concern over the conditions in which most of the IDPs were forced to live in and pointed out that there were instances of displaced persons living in stables and other unhygienic places exposed to diseases. They were of the opinion that a strategy to accommodate the IDPs should have been designed before launching the offensive in Swat and other areas. Federal Parliamentary Secretary for Information Azim Daultana however defended the secrecy with which the matter was handled by saying that element of surprise for terrorists had been kept in view to achieve maximum success.

He also explained various policy and practical initiatives of the federal gov ernment in the relief phase and also the long-term commitments in the postwar period and return of the IDPs to their native areas. He said the government had not imposed any restriction on the movement of displaced persons. However, the government wants to set up camps in the nearest possible areas so that the displaced persons kept the hope of safely returning to their homes.

He said repatriation would purely be voluntary and no one would be forced to leave the IDP camps. He said Prime Minister Yousuf Raza Gilani had written off agricultural loans given in the areas where operation was going on. He surprised many by revealing that the government was planning a housing scheme for IDPs, but gave no details. One of the participants pointed out that housing was not merely a concern of IDPs rather was a general problem. It was pointed out that there was a shortfall of 300,000 houses.

Moderating the policy dialogue Tariq Bhatti of the RDPI presented a 10point agenda for all stakeholders involved in the operation. He emphasised that all government and non-government agencies must ensure human rights as enshrined in the Constitution and UN charter on IDPs. He stressed that the government should once and for all clear Swat and adjoining areas of militants and stop using the area as a buffer zone for expediency. He said the militants were called patriots in a recent security briefing. “What is the guarantee they will not be friends in future,” he remarked.

In his presentation, Khadim Hussain of Aryana Institute for Regional Research and Advocacy discussed political, social, educational, health and demographic implications of the ongoing war in Swat valley and around. He pointed out that IDPs were experiencing a sense of loss to their dignity and sense of belonging. If government institutions and international aid agencies lack coordination, the social space, it is feared, may be occupied by the militant organisations to gain sympathies of the displaced youth.

Country Project Manager UN Habitat, Siamak Moghaddam, commenting on the presentation of Khadim Hussain, said one should be re alistic and must appreciate that displacement of two million people in itself was a huge and daunting task for any country in the world. “I do not agree that nobody is doing anything for the IDPs. Somebody is doing something for them,” he remarked. Shakoor Sindhu of RDPI said they must understand that natural disaster and military conflicts need different strategies and had different fall outs. He urged the government authorities to formulate well thought-out return and rehabilitation policies and make heavy investment to revive economy of the war zone.

Muktaar Qazi of Helping Hand said lessons of the earthquake had proved useful to face the challenge of the military operation more effectively.

Reconstruction vs. Deconstruction

Reconstruction vs. Deconstruction

By Tariq Bhatti

The leadership of Pakistan Peoples’ Party, immediately after the electoral victory issued statements that they would rewrite history and make it free from fabrication of all sorts. It was asserted that without recognizing history and then reconciling with it, no nation could move ahead. The statement came as a draught of fresh air in the suffocated political arena populated by the mediocrities.

There were other voices repeatedly using the term establishment and its heinous role in the power politics of Pakistan. These voices too were refreshing. But the story does not end here; it probably begins from this point. Observers of the domestic political scene welcome the resolve of political forces to end the dictatorial patterns of governance permanently. But it takes more than a sheer verbalization; to fight a well entrenched establishment; corroborated by religious elements. Political forces inevitably need a multi-pronged strategy with unhindered backing of the masses. And this of course is a path replete with thorns.

It is of crucial importance that past experiences are examined with conceptual clarity. We need to analyze how our socio-political, cultural and ideological realities have been constructed and defined by the forces that be? And what forms of domination they have been asserting for their perpetuation? To find answers of these queries history must be deconstructed before it is reconstructed.

A dictum reads that if you want to construct long lasting fortresses you must have profound knowledge of what crumbled the old structure. Adjudged by this parameter, our track record shows successive political regimes failed substantially. Every incumbent government initiated half baked or motivated projects of ‘reconstruction’, without an objective and thorough ‘deconstruction’ of existing power configuration.

Resultantly, the dominant character of our polity came to manifest an eternal condemnation to the paradoxical cycle of perennial confusion. Every now and then clashing outlooks of the classes at the helm of affairs made them reinvent the wheel and send off the nation to the square one.

The claimed investigation into history must give factual picture to the children of this country of all issues that have affected their destiny. The failure to arrive at consensus on the issues of national language, extraordinary delay in the constitution formulation, crisis in cultural and ethnic integration, provincial autonomy, oscillation between presidential or parliamentary system of governance, the vice regal character of the office of governor general, pliant judiciary, role of religion in the affairs of state, the psychological strands of having a powerful and recalcitrant enemy as neighbour, the protracted Kashmir issue, hegemony of landed aristocracy in the Muslim league are a few of the many dimensions of our history that need fresh probing if we have to move ahead.


It is difficult to attribute the lion’s share to any single factor that gradually strengthened establishment and coercive institutions of state at the expense of a multifaceted emasculation of society. The trappings used by civil and military establishment to exclude populace from the ambit of governance were many and collaborators were even more. The mutilated and ‘moth eaten’ democracy, that too after massive pools of bloodshed, is a corollary of the confused upbringing.

The seizure that took place in the early years of our national life, in some dented shape still remains entrenched like the grip of an octopus. And popular aspirations of the masses remain prey to those. Countless coups and counter-coups; recurrent hide and seek games between civil and military dispensations have made a mockery of people’s potential. One step forward two step back has been the hallmark of our govern-mentality till February 18, 2008.

We as a country are not a story of utter failure by any means; nonetheless we could have done much better in many walks of our national life. There never has been a deficiency of plans and rhetoric on our national scene to build a just and vibrant society. But lack of political will always proved to be the Achilles’ heel that drowned democratic aspirations of the people. This has generated all pervasive cynicism visible both horizontally and vertically across all geographic stretches and among all social classes.

A much awaited ray of hope in the form of coalition government has made its way to the corridors of power. It remains burdened with huge un-discharged responsibilities of history. Three main partners of the four party coalitions have suffered intensely at the hands of the same forces for different reasons at different times. Hopes are high that they will deliver in the real sense and chart a way for securing better future to 170 million people of this country. It is pertinent that they listen to the callings of their nation, lest the mermaids of ineptitude and short-sightedness lead them astray for good.

The tasks before the present regime are undoubtedly uphill, not without opportunities nevertheless. The most important of them all is that political leadership ascertains the root causes of political twistability and cures the disease to the roots instead of cosmetic treatment of the symptoms. They need to enlist the problems, weigh the cost, assess the capability and steer the ship of state without waywardness to the destination of dynamic, egalitarian, forward looking, tolerant and democratic society with balanced institutional jurisdiction.

Karen Armstrong in A Short History of Myth says that, throughout our lives, we all find ourselves in situations in which we come face to face with the unknown. And the myth of the hero shows us how we should behave. We all know that no one can attain the stature of a hero unless one is prepared to give up every thing. “There is no ascent to the heights without a prior descent, no new life without some form of death.” There is a message in the above cited quote both for the forces of decaying order and those who are replacing them.

In many ancient myths, when infertility becomes rampant and regeneration seems distant forces of nature make the ruler sing the swan song to restore balance and harmony in the society and reinvigorate new life from the infertile lands. We, Pakistanis, rightly deserve the season that blossoms new flowers the only delay is how quickly the forces of nature tell the characters responsible for moral defilement to make way to the altar of history. Sooner the better.

An article published in the News on sunday

A view from London Bridge

by Tariq Bhatti

Five months and this is what Pakistan looks like...

In London, since September last year, many a time I thought of writing on comparative cultural strengths of each society. I wanted to narrate some. anecdotes. I wanted to share my bewilderment with the digitalised modes of transportation in London. For instance the disbelief over how trains could come and go without any driver, stopping at all stations, causing no accidents. And buses running with no conductors asking for tickets?

I wanted to write about twenty-four year old Margaret, a beautiful Polish girl, who rides cycle taxi in central London in chilly nights and manages to attend University in the morning. The same cycle taxi is regarded inhuman if it runs in Bahawalpur; but is a tourist attraction in London.
It was a windy December morning, a day before the Christmas, when George stopped me at the gate of big super store near Seven Sister Station in North London to ask for alms. I asked "How are you young man?" "Tired" he replied. "What are you tired of" I curiously inquired. "Life. Isn't it", he retorted with proverbial British brevity. I stood stunned. He told me he was just fifteen and had no where to go. "My mom kicked me out of home". "Come on George. You are tired at fifteen. Don't give up so early." Strange!

I intended to jot down my observations of the plight of economic migrants and the cost they pay for their dreams. I also wanted to capture some shades of the life of those Pakistanis who are staying illegally and sweat in freezing temperature while building Britain. They work seventy-two to eighty-four hours a week on less than minimum national wage prescribed by the UK government, what to talk of the UN restrictions on maximum working hours a week. Their cheap labour benefits businessmen to multiply their profits. At macro level, domestic financial wizards interpret this exploitation as increase in foreign exchange reserves; the poor labourers in turn get some extra pounds to sustain their families back home.

I also wanted to highlight the hardship faced by students who do not belong to filthy rich families in my country. They toil and serve at McDonalds, Sainsbury's and other retail shops to pay fees to sham institutes without even attending classes. They pay fees just to get extension of their visas. Owners of such educational establishments get money without imparting any education and the boys get extension to live in the land of the pounds. Higher education in UK does not come for free.
I can not exactly count how many times my heart convulsed on reading, listening, watching or discussing awful incidents that took place in these fateful five months. It is hard to remember any good news from home that got space in the British media. They were dreadful stories and horrific pictures, leading to expressions of pity and derision on the faces of Londoners.

Pictures of tortured women protesters under the boots of policemen; bleeding leaders of legal fraternity being dragged with brutality, judges of supreme and high courts made prisoners by law enforcement agencies, school children being thrashed and thrown in police vans were some of the scenes that embroidered the 'enlightened' image of Pakistan across the globe. There were many more testimonies to demonstrate regime's commitment to genuine democracy and freedom of expression -- emergency-plus and gagged media being only two examples.

In the backdrop of the ongoing protests by lawyers and other political forces and the apathy it evokes, I feel envious of this black British woman who turned the whole council office upside down by bringing one one mouse there. It explains how authorities in civilised countries respond to the protest by their citizens and how citizens demonstrate their empowerment.

I was visiting my friend who works in Haringey Council office. As I was sitting in the visitor area, I observed panic in the whole office. Women officers and customers started screaming and all the desks were left unattended within seconds. I saw a mouse jumping out of the basket and running towards the gate. A stout black woman stood calm by the basket looking with vacant eyes. When I went to her and asked why she had brought the mouse in the office, she replied: "My children are allergic to mice. I complained many times to the Council. They did nothing. I just wanted to make them realise how it feels like living with rats."

After a while the relevant desk incharge came and took that lady with him in his office to discuss the matter.

http://jang.com.pk/thenews/jan2008-weekly/nos-27-01-2008/foo.htm#1 a link of the article on News

Diversity Thy Name is London

Diversity thy name is London

By Tariq Bhatti

If you walk down a street in London, you usually see people with different hair, skin and eye colours. They may have white, brown or black skin and blonde, brown, black, or red hair, with blue, black, brown or green eyes. Many of the people you come across are British people but they all look different because Britain has always been a mosaic of ethnic, cultural and linguistic diversity.

With over seven million people, biggest in Western Europe, London is probably the only capital that is more famous than the country it belongs to. It is the only city that justifiably can swagger of being pioneer of so many contraptions of modern life –underground train system being the most remarkable of all. London's tube network covers the largest area of any underground rail system, with 391km of tracks, of which around 171 km is underground.

Gray and windy days, hazy mornings, incessant drizzling, long shadows on grassy grounds, warm beer, invincible green suburbs, dog lovers, ‘old maids bicycling through the morning mist' and tapestry of mispronunciations and misunderstanding of various dialects is all that comes to mind with the thought of London. Jessica, 23, a bar attendant at Queen’s Head near Turnpike Lane, from Ecuador she came to London five years now. Sharing her earlier encounter with this city, she failed to control her laughter recalling how ‘I had to laugh when I first went by tube and saw everyone sitting with stitched lips and eyes glued to newspapers.'

London has many reasons to be proud of its grandiose past. On academic plane the city prides in its oldest places of learning, producing men of exceptional intellect. On political front, it derives its complacency from the corridors of oldest parliament in the world. Its sense of historicity is magnified by the presence of oldest living monarch. Its archival affluence is manifested by over 250 museums and 1,500 libraries, including the British Library, which contains more than 150 million individual items. The inhabitants of this city enrich their lives with 76 plays, 33 musicals, 19 operas and 16 dance performances each day.

The creative and cultural industry is the second largest sector in London (after financial/business services) which generates £25-29 billion annually. It is the world's most popular city destination, attracting some 27 million overnight visitors every year. One in six of all London businesses are run by women. It has four of the 16 UNESCO world heritage sites: the Royal Botanic Gardens Kew, the Tower of London, Greenwich and Westminster Abbey. The list can go on.

London –for reasons understandable though– always had a mythical and exotic charm for me. Our history books, colonial legacy and sixty years of coups and counter coups made this enchantment more profound. No historic tale of individual and national accomplishment or failure is completed without frequent allusions to this city. In the context of Pakistan its presence is overwhelming. From Sir Syed Ahmad Khan to Quaid-e-Azam, all had London associated with the stories of their life.

Diversity is at the heart of every aspect of London's cultural life. Over 300 languages are spoken and more than 14 faiths celebrated in every day life of the city. Almost half of Britain's black and minority ethnic residents live here. More than a third of Londoners belong to an ethnic minority community and the capital is home to 42 communities of over 10,000 people born outside Britain.

Reverse the coin.

For all its prosperity three of the five most deprived boroughs in England are in London. One in five of all drug offences in England and Wales take place in London. There are an estimated 45,000 crack cocaine users in this city. On average, each user spends £800 a week (one lac Pak rupees.) on crack cocaine. Nearly 70% of children from the Pakistani and Bangladeshi communities in London are living in poverty. 26% of London households with dependent children are headed by a single parent, Moms in most cases.

The rate of homelessness in London is twice as high as the rest of England with over 50,000 homeless households making 52% of Britain's homeless population. Of all unemployed people in Britain 25% live in London. ‘The strange mix of glitter and gloom in our cities is because of silly prioritization of policy makers, who spend 1.5 million pounds in less than an hour on fire work just to celebrate New Year of the Lord’ told William, a British youth, unhappily.

Asylum seekers in temporary accommodation are among the most isolated people living in London. There are over 40,000 asylum seekers in temporary housing in the capital. Most of them live in the poorest housing in the most deprived areas.

Despite its massive opulence, imposing towers, imperial shopping malls, magnificent pillars of awe inspiring buildings, many Londoners are lonely and isolated and remind of a touching imagery of a famous song “Message in a Bottle” sung by The Police in 1979.

The song is ostensibly about a castaway on an island, who sends out a message in a bottle to seek help. A year later, he feels that there is no need for love; and no meanings in waiting for the bottle to be rescued. Later on, he sees "a hundred billion bottles" on the shore, finding out that there are more people out there in the similar predicament.

Like the character in the song, dwellers of most of the cosmopolitan cities seemingly seek their rescuers but get no reply. On the shore of life, each contemplating traveller confronts this realisation that he/she is a ‘message in a bottle’ sailing without an intended destination.

The island and the bottle are metaphors to portray loneliness of us all – loss of identity in the sea of multiple identities. The discovery that ‘I am not alone’, nevertheless makes the agony palatable and keep us sailing on the shores of times with sealed messages within.

“Just a castaway
An island lost at sea
Another lonely day
With no one here but me
More loneliness
Than any man could bear
Rescue me before I fall into despair

I'll send an SOS to the world
I hope that someone gets my
Message in a bottle”

From Colombo with Love

Lost in Colombo

by Tariq Bhatti

Simple observations of a first-time visitor to Sri Lanka who is forced to make comparisons with Pakistan every time he sees something nice

In the wee hours of March 25, the aircraft landed on Shiva Jee International airport, Mumbai, for stop over before flying to Colombo. Passengers bound for India disembarked. As we fastened our seat belts for take off, the captain announced "Colombo airport has been closed for operations for an indefinite period of time. We apologise for the delay. Please remain seated and wait for the next announcement."

It was dreadful. We had no clue of what had gone wrong. After a frustrating hour came another announcement. "Passengers can dismount and get transit cards to go to the Mumbai airport." This was better. Now we could take a glance at Mumbai.

Only a few of the passengers had gotten their transit entry cards when security personnel appeared and asked the passengers to board the plane. They told us that Colombo airport was operational. We had lost the opportunity of getting a taste of Mumbai.

When we reached, Colombo was bathing in pleasant, warm sunshine and did not betray what it had been through a few hours earlier. "The Liberation Tigers of Tamil Eelam guerrillas dropped bombs on the Lankan airbase, around midnight." told Rajindhra, our host. "Our Air Force could not intercept them. They bombed and flew back safely."

As we drove out of the airport, we noticed that roads in Colombo are cleaner than most roads in big cities back home. There is a general respect for pedestrians. Drivers stop, if they have to make use of mobile phones. Texting is of course out of the question.

Predominant women presence in the public sphere, the roads and the streets, was also noticed with pleasant surprise. Seven days of interaction with people of various backgrounds reaffirmed the observation that women in Ceylon are more empowered than their counterparts in other South Asian countries.

Motorcyclists wear helmets in Sri Lanka. Interestingly, in case of pillion riding -- be it woman or man, girl or boy -- both wear helmet on their heads. At a few places one could see the familiar sight of garbage piled on the roadside, probably waiting for the city development authority staff. The appearance of people is simple. If someone wears slippers to formal meetings; it is not deemed casual.

Young couples, intimately embracing each other, was another common sight -- without inviting curious glances or censure.
The railway network was a lot more more effective than ours but just like us most of the trains were thronged beyond capacity. Government-owned buses still provide commuting facilities to the citizens.

The rickshaws (Tuk Tuk) in Colombo do not make the deafening noise as those in Lahore, Faisalabad and other big cities and were environment-friendly even otherwise.

Cigarettes are more expensive than beer and whisky. Rice is the staple food. The traditional way of eating rice mixed with various vegetables or fish curry does not involve use of spoons. Tourists from across the world with overwhelming majority from Western countries were seen having fun on the beaches and bars.

Shopping centers in Colombo were running their day and night shifts as their New Year celebrations start in the second week of April. Fixed price garments shops had long queues in front of them.

It was a surprise to see more churches, statues of Christ and Mary than Buddhist temples in the city of Negombo, one hour north of Colombo. 'The Christian symbols dominate the landscape in all coastal cities. "The early Portuguese, Dutch and British sailors along with their missionaries set their foot on the coastal towns," told a professor of economics in Colombo University. He also explained that most of the fishing communities are descendents of earlier converts to Christianity. Buddhism forbids killing of living beings; hence fishing was neither a sport nor a livelihood in the pre-Christian era. Proselytising Christians accompanying raiding parties brought this 'light' into 'the heart of darkness'.

When I was about to check out of the hotel for the journey back home, I had mixed feelings of attachment and gloom and how fleeting and transitory they are. Then words of Hema, 82, a journalist cum artist came to my rescue. She had said: "Till we breath, we can enjoy, relate and celebrate but can not possess. The moment we become possessive, dukhha (sorrow) takes over".
I regained the gaiety and became as light as one of the characters in Saadat Hassan Manto's short stories, who keeps all his belongings in one bag. Whenever he is exiled, he picks up his bag and moves to new places with no sense of loss.

http://www.jang.com.pk/thenews/apr2007-weekly/nos-22-04-2007/foo.htm#3 a link of article published in the news on sunday

Locating Civil Society .....a Point of View

Locating 'civil society'

By Tariq Bhatti

Before the advent of a 'funded' civil society, a sense of social cohesion, feeling of togetherness, and communal affiliations, were the indigenous elements constituting civil society

Civil society, a concept, as we understand it today, originated and evolved in a specific socio-cultural context with a distinct history.

Over the past two decades, the concept of 'civil society' has found massive global favour. Civil society as a distinct social entity came into being and fought for its recognition, more recently in Eastern and Central Europe (1970s and 1980s). Of course, a growing discontent among the communist blocks in the backdrop of cold war had cataclysmic effects on the concept as a potent social reality. The writings and speeches of Robert David Putnam, a professor at Harvard, and the works of theorists like Gabriel Almond and Sidney Verba have contributed to widen the scope of this phrase.

The rationale behind the civil society groups depends, largely, on the premise of resistance to overgrown coercive organs of state and market. The concept adheres to the struggle of obtaining independent space for civil society outfits to fight a tendency of the institutions of state, family and market.

The question arises whether the concept of 'civil society' has any relevance in non-western contexts. Academicians come out with four possible answers.

The first answer is a clear 'yes', based on the idea of a positive, 'universal' view of the desirability of the civil society as part of the political project of building and strengthening democracy around the world.

The second is a clear 'no'. The proponents of this view argue that a concept which emerged at a distinctive moment in European history has little meaning for other cultural and political settings.

The third opinion that endorses an adaptive view, suggests that while the concept is potentially relevant to non-western contexts it will take on local, different meanings and should, therefore, not be applied too rigidly.

Yet another argument is that the idea of civil society -- whether explicitly recognised as such or not -- has long been implicated in colonial histories of both domination and resistance.
Looking at Pakistan, with regard to 'civil society', one finds military coups and decades of dictatorial regimes that have caused fissures in the fabric of all other institutions of state and society.

The evolution of civil society in post-independence Pakistan was made more difficult by the interplay of innumerable conflicting factors. The divisive trends manifested in the formative years of a new born country owed much to the ethnic and linguistic diversity. The inherited heterogeneity, coupled with the myopic vision of those at the helm, impeded the growth of civil society as a determinant active force of the country. Different regional, ethnic, linguistic and economic interest groups remained at daggers drawn. Policies of the state paid little attention to welding the gaps posing a threat to societal integration. Antagonistic wrangling within the various organisations of Pakistan has been going on since Independence. The inability of the state in dealing with the issues of political and cultural nature has had negative repercussions on the growth of civil society in the country.

Theorists maintain that the institutional forms of civil society are distinct from those of the state, family and market. Nevertheless, in the context of Pakistan, the boundaries between state, civil society, family and market have always remained disproportionately blurred.

Civil societies are often populated by organisations such as registered charities, foundations, trusts, developmental organisations, community groups, women's organisations, faith-based institutions, professional associations, right based organisations, trade unions, self-help groups, social movements, business associations, coalitions and advocacy groups.

Mainstreaming of the term civil society in the context of Pakistan, owes a lot to the mushroom growth of the registered non-governmental organisations -- largely funded by foreign donors, with a little bit alien set of priorities -- in the late 1980s. The indigenous civil society models in this part of the world were largely confined to the Islamic concept of welfare and charity. Civil society organisations such as Anjuman Himayat Islam, Aligarh Movement, and Edhi Foundation focused on the provision of basic services like health care and education. This character of the civil society posed little or no threat to the centralist state structure and dictatorial rulers.

The orientation of community and its collective response to social issues, in traditional Islamic societies, revolve largely around altruism, empathy, and sympathy. Pakistan, till recent past, was no exception to this rule. Before the advent of a 'funded' civil society, a sense of social cohesion, feeling of togetherness, and communal affiliations, were the elements constituting civil society.

Intricacies of politico-economic framework of civil society aside, it has had positive effect on expanding the space for non-state actors in Pakistan, in the past one decade or so. Assumption of roles like advocacy, watchdog, and influencing state policies, has widened the sphere of civil society in the country. For instance, mainstreaming the discourse on human rights, participatory and accountable governance -- though superficially - owes much to the modern civil society pressure groups in Pakistan.

One might pose questions regarding the financial transparency and the legitimacy of many civil society outfits; nevertheless, one cannot deny the fact that these groups have contested the ideological hegemony and challenged the repression of the existing order.

A large array of civil society organisations of lawyers, journalists and other professional bodies do not face any questions of legitimacy. They have impeccable integrity check within their organisations. The commendable ongoing struggle of legal community and other segments of civil society against the unconstitutional suspension of Chief Justice of Pakistan, and the tortuous hardships borne by journalists and political workers during the rule of Ziaul Haq are evidences to support the democratic character of a civil society in Pakistan.

http://www.jang.com.pk/thenews/apr2007-weekly/nos-29-04-2007/pol1.htm#5 a link of this article published in The news on Sunday

A travel account of Glasgow by Tariq Bhatti

Whispering walls of Glasgow

By Tariq Bhatti

A trip around the streets of Glasgow is nothing short of a lesson in history

Do not sleep. It is Saturday and you are in Glasgow. Leave your cozy blanket and make your way to Buchanan Street. Sit on the stairs of Royal Concert Hall; if you are lucky, you may enjoy a street performance by some amateurs, jugglers or young acrobats. The statute of Donald Dewar (1937-2000) first minister of Scotland, adds a sense of history to the contemporary frenzy. He becomes one with the crowd and, unimposing, watches through his glasses.

Do look for St. Enoch shopping mall; you might catch a Scottish band playing traditional symphonies on the beats of drums at the main entrance. You can not afford to miss Argyle Street. Window shopping or just hanging around in the wide streets with whispering walls is an experience worth relishing. If tired, please go to Glasgow's Gallery of Modern Arts, a few steps from these streets. The gallery displays best collection of modern and abstract art; quite a feast for the art lovers.

If it is Sunday and you are still in Glasgow, leave for George Square. Get freshly baked breakfast items and sit on any wooden bench. As I started eating, pigeons came fluttering towards me to share my breakfast. After the last pigeon flew towards new visitors with more food in the square, I left my bench too.

Being in Galsgow for the first time gave me a bagful of mixed feelings -- long-drawn-out, tranquil, strangely connected but elated. Having lived in London for six months, I suddenly felt an openness and a lot of space around me. I did not feel belittled nor did I feel overawed by the magnificence of the city's architecture. Most buildings, despite their grandeur, do not boast of their imperial character. I rather found Glaswegian ambience more inviting and native. For instance it was a pleasant surprise to know that in Glasgow hi means yes. And it is liked if you say "nay bother" instead of "no problem."

Leisa, a lively Scottish woman accompanied me from Birmingham to Glasgow. She kept talking of her love for Glasgow and wished it to be the capital of Scotland instead of Edinburgh. Her interest in the internal political situation of Pakistan amazed me. I changed the conversation to ongoing judicial inquisition of Princess Diana's death, which she dismissed as being irrelevant. She shocked me with her casual response to royalty.

The buses in Glasgow are not as spick and span as of London. People chat in the bus contrary to silent English journeys. Oyster does not work here. Roads are wide but there are patches on various footpaths in the city. You see more broken glass of whisky bottles than one would find on the Oxford Street over the weekends. The colonial exploits were not spent equally across England, it seemed. My assumption of unequal development was reinforced by Yaaz, a student of law at the University of Glasgow. He told me that even today British army gets maximum soldier level recruitment from Scotland. They had no Scottish parliament till 1999, whereas most nuclear installations of UK are in the areas that constitute Scotland.

The University of Glasgow, founded in 1451, is the second oldest university in Scotland and the fourth oldest in Britain. The magnificent main building of the University, designed in Gothic style by Sir George Gilbert Scott, is one of the city's best known landmarks. The University has been on this site since 1870 when it moved from the city centre.

Kelvingrove Art Gallery and Transport Museum are two other tourist attractions in Glasgow. It was good to see khush aamdeid written along with welcome on the entrance of transport museum that exhibits Pakistani rikshaw, van and bicycle with verses engraved in Persian script.
It takes only one hour and seven pounds to reach Edinburgh by bus from Buchanan Bus stop. People museum, royal palace, castle, parliament and art gallery are the most frequently visited places in Edinburgh.

The Scott Monument built in the memory of famous author Sir Walter Scott -- biggest monument ever built in the memory of any writer -- like much built work in Edinburgh, used to be soot black, but the Binny Sandstone is now restored and looks great at night with Scott and his beloved dog Maida glowing white in their regal chair of Carrara marble.

http://jang.com.pk/thenews/mar2008-weekly/nos-30-03-2008/foo.htm#2

From Brows into Boughs

From Brows into Boughs

By Tariq Bhatti

I was absolutely unmindful of the scenic charms and aesthetic ecstasy that unfolded itself during my travel to Pearl Valley and around. I had a vague idea about the proverbial beauty of Kashmir. As I came across the tall trees, greenish hilly surfaces, awesome mountains, snaking river, sprouting fountains, running streams, flowing brook, dancing falls, shining dew drops and delirious winds; my being was metamorphosed.

Planning may be a buzzword in urban living experience but it has a distant acquaintance with rural vocabulary. My trip to Rawala kot was also spontaneous. After reaching Islamabad I phoned my friend at Azad Pattan and set for the same. It was a pleasant sunny day of March; we reached our destination after two hours of cliff-hanging.

The journey to Azd Pattan was a unique experience as every turn and curve of the road conferred upon us a genre painting; overwhelmingly superior to each preceding one. A wide variety of green shades ranging from dark green, light green, moss green, and continual blend of white flowers of ripening apple trees and purple shades of mountain peaks were intoxicating.

I felt myself encompassed by the magnitude of surrounding. I was excitedly trying to
Preserve the beauty of mountainous landscape in my eyes. Gigantic and symmetrical trees were looking like a morning assembly of smartly dressed schoolboys, or vigilantly parading troops or perhaps both. I received last call from my fried when we were crossing Kahuta and soon after, we were in “no net work” area. We stepped down from our vehicle before the bridge at Azad Pattan. Vans, cars, and trucks were parked in queues on both sides of the river Jehlum.

“Engineers are busy in grouting and blasting”, we were told by our driver. “This bridge is a major link between Pakistan and Azad Jammu and Kashmir. The old bridge was smashed during 1992 flood” our host Mr. Tafseer Haider, a consultant in National High Way authority, was briefing us with an air of professional confidence. He was keen to tell us the engineering technicalities about the bridge under construction. I, however, confined my listening to the rudimentary information about 130- meter span and box girder technique of construction.

River Jehlum originates from the peaks lying in Muzaffarabad, Bagh, Poonch, and Rawala Kot districts. Small-scattered streams of these hills form a catchment area for Jehlum. However, its flow becomes fast and ferocious by the time it reaches Azad Pattan After a while we were taken to the residential place where we had to spend one night. It was exactly on the border of A.J.K and Pakistan. District Sadhnoutti of Azad Jammu and Kashmir begins onwards. The offices of excise and toll tax collectors are situated there.

Tafseer Haider told us about a beautiful fall three km down towards Muzaffarabad. Despite exhaustion we showed our readiness and our driver Akmal took us to the spot. We sat there till sun set. Artistically carved huge pieces of round, and flat bottomed stones with a goose necked handle used in the game of curling. It seemed we were in the company of clay pigeons. Enchanting chirping of birds contrasted with mysterious silence of vale. Uninterrupted flow of fall seemed captivating our souls. The brush and hammer work of divine sculptor is inspiring and flawless, I thought aloud.

As the mountains and trees hid the sun, darkness began to spread its wings and soon the whole valley was encapsulated. We came upward and crossed the river through a suspension bridge that swung like birches as we walked over it.

Next day we set for the Rawala Kot. The travel to Azad Pattan from Peer Wadahie was not without fear. But road to Rawala Kot was a journey in poignant pleasure. Single road serpenting through mountains; a thousand feet deep precipices were a constant source of fear. As one sees to the right bank bottomless abyss meets ones eyes. Possibility of “fall” makes the heart convulse. Mortal souls when encounter mighty phenomena of nature are over awed; and gravitational pull adds to their sense of littleness and vulnerability.

Russell in one of his essays says that sorrows and grief are a toll that human beings pay to inhabit this earth. Fear and uncertainty is the price without which beauties of nature cannot be appreciated. People born and grown up in plains hardly withstand the fright of steep ascent and sudden descent of hilly areas.

We heaved a sigh of relief on reaching Rawala Kot and immediately checked in Tourism Hotel. The hotel manager informed us about worth visiting places in Rawala Kot and beyond. He told us about Toulli Peer, Banjounsa Lake, Shaheed Galla, Chotta Galla and so on. Jameel, a young service man in Tourism Hotel exhorted us to see ruins of a temple at the top on Hajeera road. We hired a taxi and reached there. A desolate and broken structure of temple was telling a gloomy tale of bygone days. Decaying impact of time was discernable. Neither we nor our driver Asim (a graduate owner, driver, whose brother was living in America) knew the history of that Gurdwara but the warmth of that solitary room was motherly.

Asim also showed us the airport building that has been deliberately kept non-functional. He lamented the conspiracy. When asked about his solution of Kashmir dispute, he frigidly favored independent Kashmir. He was intensely cold about the future of his valley. After aimlessly roaming about in the streets of city we returned to our hotel. Fatigue of travel coupled with nutrient mutton yogurt precipitated us to sleep.

The other morning we started our journey to Khaigalla; a beautiful town from where both Toulli Peer and Banjounsa Lake could be approached. We hired a jeep from Khaigalla and drove towards Toulli Peer. It is one of the prettiest valleys in the world. It was like a bride wrapped in snowy gown walking on soft grassy carpet, playing with blizzards. Inhaling fragrant winds of mountain laurels; soothing the eyes of beholders. Fountains of hot water, believed to have curing effects for various ailments, lend mythical dimension to the charms of valley. Saran kot, Tata Pani (hotwater), Abbas Pur, Bagh and other cities of Kashmir can be seen from here. We lay there, stretching our arms and legs on snow, internalizing primordial human joy. It was extremely cool and we had no winter clothing so we had to cut our stay short and return.

Liaqat khan and Saabir, young guys from Shaheed Galla volunteered to guide us. Shaheed Galla is a place where Indian military martyred local Kashmiries in 1947. They are buried there in the cemetery. Grave of Raj Begum – wife of Hanas Khan, who laid her life at the prime of her youth – was prominent.

Later on we played cards with our Kashmiri friends and sadly enough, they could not win. On our way back to Banjounsa Lake, we fancied about the beauty of much talked about place. But it surpassed even the wildest of our thoughts. It was befitting reward after an uncertain journey.

Both rivers and mountains have some elements of enticement about them. Their beauty tempts and often leads astray”. It is true. Banjounsa Lake and Bun Baik Bazar left lasting imprint that is hard to delete and painful to become oblivious of. It was so serene and meditating that clinking of pebbles could make the valley echo. Silence was all pervading; even breathing – otherwise an effortless biological activity – was turned into a noisy exercise. Greenery was so intense and penetrating, at times it seemed that continuous gazing would transform brows into boughs; and human figure would become a walking tree itself.

Perhaps it is the transitory ness that makes things fascinating. Permanence results in drudgery that culminates into boredom and leads to apathy. I cogitated for a while but soon after my rational faculty was submerged, and I was carried away by the harmony around me.

Say No to Pessimism............by Tariq Bhatti

Say no to Pessimism

By Tariq Bhatti

It was a usual tea break at office cafe. Conversation –as most of the times it happens – started from jokes and transformed into a sober introspective session. Contrary to the norm, the session did not end with dismissive and gloomy conclusions thouhgh.

The discussion revolved largely around one common aspiration. That if we as people of the society and state of Pakistan could grow a bit faster and start owning ourselves and surroundings, we would meet the challenge of making our society prosperous and dynamic. The case of China, Malaysia and various first world countries were cited as reference points.

Comparisons –whether among individual lots or national destinies – either inspire or compound the exisiting sense of bleakness. It is a proverbial double edged sword. It can either make one dejected or offer foot prints leading towards destination. In the absence of clear sense of direction, comparisons with success stories lead nobody nowhere.

In Pakistan the dominant trend is of bashing all and sundry. This applies to all walks of life. We ignore shine whereever it exists and tend to find clouds even under the bright sun. This syndrome goes deeper and results in general apathy towards life as a whole.

There are vivid manifestations of this attitude in most of our social maneouverings. We have obsession for mega social, political and ideological narratives. As a result small things remain ignored. We worry more about renaissance of Ummah and pay lesser or no attention to educate ourselves on basics of civic life.

We attribute our failures to imperial conspiracies and fail to envision sustainable planning and exceution mechanism for ourselves. We imbibe guilt for harmless instinctual expressions. We mourn for the sins not even committed. We remain engrossed in the glory of the past. We deffer all possibilities of reforming our today because this world is a stop over. Real life with lasating bliss is believed to be waiting for us beyond ‘suguar candy mountains’.

As logical corollary to this thinking pattern, we are denied the entery to the comity of self reliant and respectable nations despite sixty plus years unedr our belt.

As they say it is never too late. I think it is high time that we sit and take a retrospective stock of our national doings and undoings. We can and we must prepare a list of things we could do but did not. Things which were very difficult but we manged to accomplish. Things we could have avoided but failed to. Things where order of priority should have been opposite to what we followed.

Once this list is prepared, shared, understood and adopted. A new list containing clear order of priorities for the future should be chalked out instantly. This order must envision a roadmap capable of channelising the potential from all geographic stretches and from all social and economic stratifications.

The best sons and daughters of the country should be assigned the task to draft the above mentioned order. Notwithstanding the cmplex public policy issues the list must also pay heed to the small things. It must provide a do-able, fair and just mechanism for eradicating the divisive trends and building upon the cementing factors.

The basic issues like making optimum use of our virgin lands and ensuring enough safe water for our children. Conceiving and implimenting uniform education policy for all the children of rich and poor alike. Fool proof, equitable and transparant distribution of resources among all federating units. Complete and ruthless overhauling of public sector as a whole- with absolutely no room for colonial hangover.

Also inculcate that we must not make our pavements untidy. We will not throw garbage at public places. We will not make use of honking horns while passing through residential areas. Ban the polythene, uproot the religious fanaticism –if former kills land, latter destroys soul; both are big impenidements in the way of healthy society.

I strongly feel that better placed and priviliged amongst us must come out of the paracytic mode now. They have sucked enough blood and they need to add little purities to their filthy rich veins and artries. Good that their kids move to the richest capitals in the world. True that national boundaries have little or no meanings for them. We appreciate that the best carreers awit their offsprings.

Remember: If this country has become unlivable for the children of the elite; it is because of their inadequacies. Wretcheds of the earth have nothing to be blamed for. Do not leave them in the abyss. The darkness may enshroud your hearts. Let us belive that we are blessed with resource rich home land. We only need to own it.