Book Review: Pakistan Under Siege: Extremism, Society, and the State by Madiha Afzal

Book Review: Pakistan Under Siege: Extremism, Society, and the State by Madiha Afzal

This book provides a comprehensive analysis of the Pakistani state in terms of extremism and fundamentalism. How much both are infused in People's minds and have become a part of the national psyche are at the heart of the discussion. How nexus of military and mullah has retarded the progress of society, every time helping and backing each other for their ends. And also how both have hijacked the ideology of Pakistan. She also argues: Anti-Ahmedi laws and blasphemy laws alike, have been used as a tool to coerce the minorities; and worst of all, state's condonation under such circumstances is the principal cause of prevailing mass and targeted killings and suicide bombings, as terrorists get justification under the cover of said laws. In this, the author is equally right in shifting all the blame particularly on ZAB and ZIA who were instrumental in framing regressive laws and allowing savages to rule the roost. So the present situation is, no wonder, largely the product of both gentlemen, maintains the author. 

Pakistan a Country of Radicals?  Not Quite!

Are ordinary Pakistanis radicalized? According to the most recent PEW research polls, Pakistanis overwhelmingly oppose what some in the West call “radical Islamic terror”- that is, violence against civilians to defend Islam from its enemies”. Defending Islam and fighting for it: this is how terror groups such as Al-Qaeda and the Taliban justify their violence against civilians.

Quoting Hafiz Saeed: “Islam propounds both Dawa [proselytizing] and Jihad. Both are equally important and inseparable. Since our life revolves around Islam, therefore both Dawa and Jihad are essential, we cannot prefer one over the other.”

Also Read: After Manto, there is none like Manto

The Four Militant groups- Tehrik-e-Taliban Pakistan (TTP), Lashkar-e-Taiba (LeT), Afghan Taliban (AT), and Al Qaeda- are distinct and function differently and separately in Pakistan. All these groups claim themselves to be genuine guardians of Islam, yet their ideologies diverge. They invoke Islam as a source of their legitimacy. Their targets of violence are correspondingly different. All in all, all these groups are different streams of the same river.

Following is the table of how these groups are viewed in Pakistan.

                                                                                                        

Lashkar-e-Taiba (LeT) and India

According to the author, in the Pakistani perspective, a pro-Kashmiri stance goes hand-in-hand with an anti-India posture.  70 percent of respondents reported unfavorable views about India in the PEW survey, 2015. In Spring 2014, 75 percent saw India as a serious threat, while 62 percent said the same for the Taliban and 42 percent said that for AL-Qaeda. These stats increasingly manifest our attitude towards different terror groups. Madiha maintains that Militants thrive where their narratives find acceptance; in this context they also find fertile ground for recruitment. Citizens’ narratives also affect their government’s action against militant groups.  Therefore, she argues that such a muted response was a catalyst for the Government to engage in peace talks with the Taliban in 2013-14.

State Narratives on Terror: The Blame Game

The writer says that sometimes the state’s explanations for terror usually vaguely allude to a “hidden hand” that wants to destabilize Pakistan, to derail whatever virtuous venture Pakistan is involved in at the time. For instance, any terror attack in present times is linked with sabotaging the CPEC.  The political leaders are also involved in this blame game. At the height of the TTP insurgency and of the US drone strikes in 2012-13, Islamists as well as conservative politicians like Imran Khan were obsessively focused on drones. Khan’s stance that drone strikes were the root cause of, militancy in Khyber Pakhtunkhwa and Federally Administered tribal Areas, echoes the narrative of Militant Groups.

The Pakistani State Narrative

The Pakistani narrative, simply put, is that Pakistan is an Islamic state facing an existential threat from India. The other trends that define it  are: its military-civilian tensions and ultimate dominance of the militancy, its concession of space to Islamist parties, and its defensive view of itself related to the West- all follow from its two main narrative pillars, Islam and the Indian threat.

The Army’s purpose is a nationalist one, but its religious outlook and signs used in the military set-up and equipments, respectively, add a jingoistic element in the institution.  Its evocation of religion can be seen from its motto which says, “Iman, Taqwa, Jihad-Fi-Sabillulah” ( Faith, Unity, Holy war).

Also Read: Can the Creation of Pakistan Be Justified On the Religious Grounds?

Further, she makes a point that even leaders averse to Islamic fundamentalism eventually had to embrace religion card for their motives. Ayub khan, having secular credentials, referred to religion as the “only federation for national unity” and called Pakistan a “Fortress of Islam” Bhutto defined his governing philosophy as “Islam is our faith. Democracy is our polity. Socialism is our economy”

Characterizing the Pakistani establishment’s philosophy, she quotes Stephen Cohen as saying: “ Islamic Nationalism of Pakistan stems from nationalist and foreign policy motives- that is, anti-India, distrustful of the USA, anti-Israel, and solidarity with Muslim countries”.

Pakistan’s legal Islamization.

The writer asserts that the roots of Pakistan’s legal Islamization is traced to Objective Resolution, 1949.  Islam was mentioned in three clauses of Objective resolution, which dealt with Divine Sovereignty; the importance of the democratic, social, and ethical principles of Islam; and enabling Muslims to live their lives according to Islam. According to her, the clauses which are impeding the progressive laws in the country are enabling and repugnancy clauses of Objective Resolution document. In this way, these clauses had been an integral part of the past constitutions of the country.

Discussing changes in blasphemy laws during Zia’s period, she points out that there has been a dramatic increase in accusations of blasphemy. Before 1986, merely 14 cases were reported. However, during the time period spanning from 1986 to 2010, an estimated 1274 blasphemy cases were reported. Basically, she argues that under blasphemy laws people get cover of religion to accuse and sometimes kill their opponents.  

An Ideological Education

Zia started the campaign of Islamized state through infusing Islamist flavor in textbooks. In this campaign, he got the support of Jamaat-e-Islami  to foster “Pakistan ideology” mainly based on religious grounds. Madiha claims that the books published by private publishers are poorly and prejudicially written relative to those produced by the textbook boards. Even the most recent textbooks do not have an open discussion on terrorism and extremism in Pakistan.  These subjects are of great concern and ironically remain absent in the textbooks.

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More fundamentally, according to the author,  the mainstream Pakistani education system does not enable or educate in such a way as they can counter extremist views. Hence, they are vulnerable to radical interpretations. Students do not contradict what is being learned in schools, nor do they question it. They do not have the tools to do so. That they hold some of the views is not the fault of the students, rather it rests with what the state teaches them. It is the raison d’etre why the country has seen a spark in terrorist activities even by most educated individuals. Take here the example of Saad Aziz, a graduate of IBA, who killed Sabeen Mahmud, a liberal activist, in 2015, and was also implicated in a charge of Safoora Goth Bus tragedy that saw a massacre of minority Islamic community. She further blames Madrassa-educated Islamiat teachers for spreading hatred, as they happen to be biased in nature against particular religions or even sects. She interviewed the students and collected data about their attitudes about extremism. Such responses can be classified into four sets.

1. One set argued the causes of terrorism were economic; that terrorism stems from poverty, unemployment, lack of education, and inequality.

2. Another set of responses blamed Pakistan's own government, politicians, the police, and their corruption.

3. The third explanation blamed “ foreign influences”- the USA and India- for the attacks, whether as a conspiracy theory or arguing that terrorism is a response to the USA’s actions including Drone attacks.


4. The final explanation argued that the country is currently on the wrong Islamic path. Therefore, the groups that unleash terror merely want to implement true Islam in Pakistan.

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After Manto, there is none like Manto

After Manto, there is none like Manto

Once someone asked Saadat Hasan Manto, “why are you not getting popular like your other colleagues?” He replied, “The future generations will know the worth of mine”. He was so spot-on. His prophecy has lived up to his expectations. Now his stories reverberate exceedingly in our society.

His Stories has special relevance as they cherish diversity, and reinforce belief in Humanism. If Manto were alive today, he would have written about those who are victim to religious fundamentalism in the sub-continent. Can you imagine as to how his words would have ripped apart the fascist and ultra-nationalist mindsets of the sub-continent political leaders who fill hatred in the hearts and minds of the people. The way he has portrayed the character of women in his stories is unparalleled even today. He was a feminist to the core even at that time when the Second Wave of Feminism was kick-starting in the Western world.  No one has better written than Manto on the female subjects, according to Fehmida Riaz- the renowned literary figure of Pakistan. This is the reason why she remarked, “after Manto, there is none like Manto”.

Also Watch: Letter of Saadat Hasan Manto By Siraj Mustafa

Early on, Manto was influenced by French and Russian literature and translated their many works. He also translated Victor Hugo’s work. In the 1930s, he started to lean towards socialism and thereby wrote his story on this subject, named “Inqilab Pasand”. However, his first story was “tamasha” that was based on the horrific experience of Jalianwala Bagh. And his first book of stories was “Aatish Paray”. As a matter of fact,  he didn’t reach the climax until the partition of the sub-continent that traumatized him. His characters are drawn from real life. They are commoners-many of them form a lower strata of society- who suffer the fate of decision taken by those in the upper echelons of power.

Also Read: Can the Creation of Pakistan Be Justified On the Religious Grounds? 

Manto happens to be the most well known and controversial Urdu writer of the twentieth century. The latter part of his personality trait came lately, precisely after the partition of the Sub-continent. As writers tend to be sensitive, the communal rioting and tragedies during that period shook the soul of Manto. Soon he transformed into another version of himself. His writings then transcended the borders, cultures, and religions. He was just like a cosmopolitan humanist who negated religious bigotry and refused to let religious or cultural differences override the common notions of humanity.  He raised the slogan of humanism at a time when the sub-continent presented the picture of a boiling cauldron of religious riots and acts of misogyny committed under the umbrella of communal honor.  

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By narrating stories of horror and despair, he seeks to point out the much-needed absence of good. Dr. Zehra writes: “By narrating stories of evil he desires to highlight the good not the evil. He is not narrating lust for lust, coercion for coercion, oppression for oppression, sin for sin; but to evoke a deeper understanding of the hidden agenda of a hypocritical society”. Moreover, women Characters in his work are strong and unique. They appear defiant and righteous, even though their circumstances are trenched in taboo and social marginalization.

Several times, Manto was prosecuted on the charge of obscenity in his work. For that reason, he was despised by the literacy circle of that time. His stories like ‘Kaali Shalwar”, “Thanda Gosht”, “Khol Do”, “Uuper Neeche aor Darmiyan” and so on were the epicenter of criticism. but as a matter of fact, these stories not only unearth fundamentalism and extremism of the communities of sub-continent but also the grave sufferings of the women in the society and how they are used as sexual commodities.

He maintained that his stories are the mirror of the society; if you hate his stories, you must also hate the society.  He said, “who am I to undress the already naked civilization, culture, and society?  I cannot even dress them, for it is not my business but tailors”.

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Manto has left the world long ago, but his literary work will be making him alive forever. He still dwells in the hearts of those people who recognize him. He was right in saying, “and it is also possible that Saadat Hasan dies, but Manto remains alive”. Truly, after Manto there is none like Manto.

Can the Creation of Pakistan Be Justified On the Religious Grounds?

  Can the Creation of Pakistan Be Justified On the Religious Grounds?

With the Slogan, “Pakistan ka Matlab kia? la illah ila Allah”, almost everyone is familiar. We have been listening to this since our childhood. Now, the question is: was this slogan really popular among the Muslims of Sub-continent before independence?  Or is it really true that Pakistan was solely the end-result of efforts of religious groups; upon which basis, they demand the state to be “an Islamic Republic”. The answers can conveniently be found in our textbooks, but distorted ones. Those nations can never reach the height of glory, that feed its people with untruthful version of history. George Santayana has a piece of advice for such nations, “Those who do not remember their past are condemned to repeat it". 

Also Read: Book Review: The New Silk roads: the present and future of the world by Peter Frankopan

It is a well-known fact that religious figures like Molana Al Maududi And Abdul Kalam Azad were opposed to the creation of Pakistan. They called the region Dar-ul-Islam, meaning “House Of Islam”. On this basis, they refuted the partition of the sub-continent, saying that it was against the spirit of Islam. What is more, some renowned scholars used to call Muhammad Ali Jinnah “Kafir-e-Azam” instead of “Quaid-e-Azam”.  After independence, the same scholars, ironically, started claiming themselves as the guardians of the newly-independent country.

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Cabinet mission, 1946, was a marked event in the political history of the sub-continent. When the plan was proposed by the commission, the demand for Pakistan was nowhere in the papers. The Muslim league was at the lowest position of bargaining. Quaid-e-Azam was even content on the proposal of separate constitutions for the Hindus and Muslims. But, it was Jawaharlal  Nehru who was averse to this proposal and did not want to see anybody equal to his match and grandeur in the Sub-continent. Therefore, fearing the charisma and popularity of Quaid-e-Azam, Mr. Nehru acquiesced on the demand of Pakistan.  Christina Lamb has well documented these accounts in her book, “Waiting for Allah”.

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There is also a considerable contradiction in the speeches of Quaid-e-Azam about what type of state, he actually wanted. On his first address of 11^th August in the constituent assembly, he said: “In the course of time, Hindus will cease to be Hindus, and Muslims will cease to be Muslims, not in a religious sense because that is the personal faith of each individual, but in the political sense as the citizens of the nation”. Here one can get a fair idea that what he got through religion-that is, Pakistan- has nothing to do with politics now. Moreover, one can also imply here that he indicated having a secular state for the Pakistani Muslims. Was it not the same thing Mr. Nehru also wanted for India?  In this case, the question of Kashmir is very intriguing, as Sheikh Abdullah- a Kashmiri politician- once remarked, “We have a religion in common with Jinnah, but a dream in common with Nehru”. Paradoxically, three of these leaders were on the same ideological lines. Then why all this hullabaloo? If religion determines borders, why is the Muslim Gulf divided into 12 states? 

According to Christina Lamb, Pakistan was just the demand of a narrow elite that was meant to rule the country later on. It was not the popular demand of the common or middle-class people. In Addition, the renowned scholar, Mubashir Javed Akbar, states that Pakistan was not created by the Muslim masses; it owed its birth to a handful of leaders who were not content with beliefs- they wanted separate electorates, a separate language, separate dress, separate identities, and finally separate homes”.

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Broadly speaking, in today’s Pakistan, people call themselves Sindhis, Punjabis, Balochis first, Muslims second, and finally Pakistanis. This very order negates the creation of Pakistan on religious grounds. Paraphrasing Christina Lamb’s harsh words, “Pakistan has gone from a nation searching for a country to a country searching for a nation”.

To ensure Pakistani nationalism, the above order must be reversed.  It is time the authorities tried to enforce the Quaid-e-Azam's envisioned version of Pakistan. Long live Pakistan !!

Book Review: The New Silk roads: the present and future of the world by Peter Frankopan

The New Silk roads: the present and future of the world

“All Roads used to lead to Rome, today they lead to Beijing”, notes the author. he is of the opinion that the world’s past has been shaped by what happens along the Silk Roads. Therefore, he makes a point that the rise of the Silk Roads means the center of world power slips from the West to the East.

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The book reminds us that we all live in an increasingly inter-connected world, despite this being the age of Trump and Brexit. Although disengagement and isolation may be the leading scenarios in the Western world, it is the cementing of the ties, and mutual cooperation and coordination among the Silk Road countries which is the dominant trend, and it is highly likely to continue.

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He outlines that over the past couple of decades, China’s economy has been growing at a breakneck pace. As recently as 2001, China’s Gross Domestic Product was astonishingly 39 percent; three times that of the USA. By 2016, it was 114 percent and soaring rapidly. While in 2017, it seems to have slightly cooled down. Nonetheless, amid this, Starbucks -an American corporation- announced it would open as many as 2000 shops in China by the year 2021, thereby boosting economic activities. In this way, it is expected China will bounce back to progressive growth.

In this book, he has mentioned China’s debt-trap diplomacy. He writes: according to some critics, China buys political influence and goodwill through the Belt and Road Initiative (BRI). Through this, it increases the debt level of client states, thereby turning them into highly indebted countries. This very much helps in gaining political mileage to China.

A significant point that the author adds is that countries like in Latin America, Africa, South Asia, and Central Asia, these Chinese offerings trump those of the USA these days.  As he recalls words of Cambodian Prime minister, Hun Sen, “Other countries have lots of ideas, but no money. But for China, when it comes to an idea, it also comes with the money.”

He is quite optimistic about the emergence of the Gwadar port. He believes it has the potential of becoming a major gateway, and one day it can become the “New Shanghai”. Along with this, he is quite sanguine about the emergence of Asia; however, in the same breath, he expresses some reservations. Quoting his standpoint in a line, “ A new world is emerging in Asia, and it is not a free one.” He warns ominously here, as he is largely concerned for political plurality and human rights in this world order, supposedly led by China.

Also Read: Muhammad Iqbal- the Greatest Poet of the Muslim World

A number of countries in the region are characterized by extractive and non-inclusive political and economic institutions. He propounds the argument of the book, “why Nations fail”, adding that countries with non-inclusive and extractive institutions can grow for a while, but this growth is not sustainable. Sooner or later, the growth will be blocked at any stage. As was the case with the Soviet Union that grew tremendously from the late 1920s to the early 1960s, soon it ran out of steam, resulting in initial slowdown and then total collapse. China’s economic institutions are more inclusive compared to the Soviet Union. However, authors in “why nations fail” question the sustainability of breathtaking Chinese economic growth in the presence of its non-inclusive and extractive political institutions.

Put simply, the author of this book is all praise for China but with some reservations. He believes new silk roads are going to soon revolutionize the world order, with China calling all the shots.  

Will coronavirus hit the Muslim countries badly in Ramzan?

Will coronavirus hit the Muslim countries badly in Ramzan? 

Ramazan is just around the corner. As usual, Muslims around the world are very excited; as this month is considered an opportunity for salvation and forgiveness. At the same time, the fear of coronavirus spread is throwing cold water on their expectations of getting maximum concessions from Allah. But stop!! Some Muslims are really not concerned by this virus; they are undeterred, and will pray just as they used to before. Muslims are defying the ban on congregation prayers by Governments. Some of them term all this a conspiracy. This sounds ridiculous now considering the death toll and its impact in the developed countries. 

Also Read: The Philosophy of Iqbal's poetry by Siraj Mustafa

If you are expecting that the graph of coronavirus spread, particularly, in Muslim countries will come down or flatten in the near future; let me tell you: you are living in a fool’s paradise. Governments have become soft on lockdown, letting the people offer prayers in congregations provided they would maintain the distance of six feet or so, a limited number of worshippers, and follow the preventive measures.

The Pakistani Government has also done the same. It has succumbed to the religious pressure. Now the questions are: Is it a wise decision? Will people maintain such a discipline during prayers? Only time will tell whether it as a wise decision or not. As for maintaining distance, I do not have favorable views knowing the fact that Prayers, in Islam, teach us discipline and harmony. Regrettably, such traits are hardly learned. The concept of offering prayers is now just confined to earning the rewards from Allah so that they can enter the paradise- "Jannat". On the whole, it has only become the numbers game. The more you pray, the more you have chances of getting salvation. Not a bad trade-off at all. What about the concept of spirituality, goodness, justice or other virtues which also matter? If you watch over media, you would come to know that worship is more important than coronavirus concerns in the sight of devotees. Hence, the probability of attending prayers, sitting shoulder to shoulder and paying little heed to instructions is very low. Suffice it to say: this is going to aggravate the situation direly not only in Pakistan but also in other Muslim countries.

Also read:Are the poor more affected by corona virus?

How will you fight such mindsets that even defy the hadiths of Prophet Muhammad (PBUH) about pandemics?   One may be familiar with religious Tablighi groups of Pakistan that hail from Raiwind. Despite the government’s restrictions, they continued their practice across the country, moving from city to city. Some of the scholars among them were tested positive for COVID-19. When they were quarantined, they tried to flee and a few of them were successful in attempting so, endangering the lives of others whom they interacted. How will you rate this behavior now? Is this not a crime? Does here not come into focus the famous Ayah of the Quran that if you save a single life, you save the whole humanity; and if you kill a man, you just like kill the whole humanity [Al Maidah-32]. Further, quoting the renowned Islamic Scholar, Javed Ahmed Ghamidi, “ If a person knowing that he is infected and can affect others do not observe precautions is accountable to Allah.”

In essence, the things will be getting terrible. I am afraid the curve of coronavirus will fatten vertically not horizontally. It is hoped that the situation will not cross the Rubicon and this  Ramazan will bring more happiness and overcome the difficulties of the Ummah. May Allah give us the courage to fight this challenge. We can only pray and lament now.

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Muhammad Iqbal- the Greatest Poet of the Muslim World

Muhammad Iqbal- the Greatest Poet of the Muslim World

Today is the day of 82nd death anniversary of Allama Muhammad Iqbal- the greatest mind of Muslims' intellectual and creative space. Many of us recognize Iqbal as a national poet but only a few understand that his imagery poetry and intellectual work in pros have little to do with nationalism and a lot to do with awakening- the inner 'potential' in a man- which they are unaware of. Dr. Iqbal term that potential 'khudi'. 

In this regard, Iqbal claims if one triggers his 'khudi'- that is, oneself- to a certain level, one becomes the universe in oneself; much similar to Rumi's saying, "Stop acting so small, you are the universe in ecstatic motion". Apart from the subject of khudi, we find the mention of "Shaheen" in Iqbal's poetry. He regards "Shaheen" as a King of birds that flies high in the face of challenges. In fact, the more challenges Shaheen faces, the higher it flies. Iqbal wants to see such an attitude in man in general and a Muslim in particular. 

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Moreover, the reason Iqbal dignified "Shaheen" is threefold: It has a sharp and deep sight, it does not dwell on one place, it does not eat others' hunting. He asserts if Muslims are to touch climax in every field in this world, they have to establish these traits of "Shaheen". 

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To conclude, it is the need of the hour to owe Iqbal and say special thanks for his contributions. In this respect, the best way to pay tribute to him is to act upon his masterclass literary work. To materialize the dream of acting upon his teachings, understanding those teachings is the prerequisite. It is a high time school curriculum in Pakistan to be taught in such a way that Iqbal's philosophy became its central point. Truly, Iqbal was undoubtedly a genius of the Muslim world. Dispensing justice to this genius lies in widespreading his ever-lasting philosophy.

اس قوم کو شمشیر کی حاجت نہین رہتی 
ہو جس کے جوانوں کی خودی صورت فولاد

Contributed by: Siraj Mustafa

Also read: Book review: The battle for Pakistan By Shuja Nawaz

Are the poor more affected by coronavirus than the rich?

Are the poor more affected by coronavirus than the rich? 

Is coronavirus a classed-based pandemic? Does it just contract the poor section of society? Are the rich immune to this deadliest virus? So far, the available statistics from across the world validate these claims. However, it has not been the case. What really matters in this context is the degree of vulnerability against getting contracted.

The debate that pandemics affect the poor and rich differently is as old as the history of pandemics. During 160s AD in the Roman Empire, Antonine plague played havoc, killing millions of people. Most of the people who fell prey to that virus were the poor. Similarly, when Black Death revealed its face in Europe in the 1340s AD, the same poor suffered most. The accounts of the Italian writer, Giovanni Boccaccio, in his book, “The Decameron”, written during the 14^th Century, give evidences of such claims.

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As a matter of fact, the factors such as job security, daily wages, access to health care, awareness, and other facilities increasingly contribute to this phenomenon. Be it in any country of the world, it has been observed that the upper crust of society has resorted to their second homes, mostly situated in pastoral or rural areas. Taking stock of the situation, they may have chosen the best option.  They have same basic facilities more or less at their disposal, which they enjoyed at their hi-fi homes during city life. They do not have to worry about earnings, and feeding their dependents. Perhaps, the current crisis was specially reserved for wealthy class and hoarders, and this pandemic just like came as a blessing in disguise for them to spend their accumulated wealth for an appropriate cause. This makes their mobility restricted. Hence, unlike the poor, they are less likely to get infected by this novel virus -COVID-19

On the contrary, it has not been the case with the lower crust of society, exposing them more to pandemic than the rich. The urban poor in slum areas are concentrated densely, thereby increasing their rate of contracting coronavirus. For Instance, the cities like Mexico City, Karachi, Mumbai, Calcutta, and Dhaka that are slum in nature have the highest cases of COVID-19.  The labor class has also been severely affected. Those whose vehicles of life were dependent on daily wages are paying a heavy price. Unable to feed their beloved ones, the laborers get frustrated and make different efforts from usual ones to get wages. This phenomenon also makes them susceptible to the virus. In addition, the schemes of providing ration and financial help to the poor by the governments, such as in Pakistan, worsen the situation on an unprecedented scale. While getting rations, they do not strictly follow the protocols of social distancing. Think of an infected person among such crowds. Due to the rippling effect, he has the potential of infecting thousands of others, if not hundreds, to say the least. Also, they do not have basic health facilities in most cases. In countries like Nigeria, Laos, and even Pakistan where health sectors are ranked the worst ones according to World Health Organization, the contraction of this deadliest virus has more possibility than the other countries.  And no wonder, it has been evident through present data and figures.

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In absolute terms, it can be argued that this pandemic is not a class-based. It spreads and infects indiscriminately. What makes the poor more vulnerable to its contraction is their lifestyle, along with governments’ failure to provide services that mitigate the chances of its spread.  

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Book Review: "The Battle for Pakistan – The Bitter US Friendship and a Tough Neighbourhood" by Shuja Nawaz

Book Review: "The Battle for Pakistan – The Bitter US Friendship and a Tough Neighbourhood" by Shuja Nawaz

The author, Shuja Nawaz, is a Washington-based analyst, and has also written several books. Among those books, “Crossed swords” holds special significance.

In this book- The Battle for Pakistan- the author has revealed some astonishing facts, infuriating some sections of the country. It was a chief reason why its launch was blocked in the country by the authorities. On the other hand, it has drawn worldwide attention, as he has touched upon sensitive issues.

Shuja calls the U.S-Pakistan relationship abusive in nature. Both countries are locked in confrontation without breaking a new way. Nonetheless, he argues that Pakistan can play a significant security and development part in South Asia along with USA partnership, while maintaining good relations with its immediate neighbors, specifically China. He argues that USA cannot simply ignore Pakistan’s apprehensions and reservations about India, urging USA policymakers not to dismiss Islamabad’s India-centric approach as mere paranoia.

also read: The review of cake movie

He ends by looking at the future of US-Pakistan relations: “History has taught us that crises will continue to erupt in the Arc of Instability that extends from Turkey to Indonesia. Who knows when the U.S. may need Pakistan on its side again?”

He also discusses China-Pak relations in detail. There is a growing perception of a boss-client relationship, which he asserts as untrue, therefore he underscores the need for both countries to dispel the impression that most of China’s investments in Pakistan are loans. Shuja gives a piece of advice to Islamabad that it must not present China as an alternative to the USA and the West, and reshape its regional and global alliances in accordance with such relationship needs.

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He also throws light on the Mumbai attacks of 2008. He remains overly careful in analyzing attacks. Without blaming any side, he quotes ISI then Chief Ahmed Pasha as saying, “these were our guys but not our operation”

The book also surfaces a startling revelation about covert coup de’tat, planned by then DG ISI, Zaheer-ul-Islam, in 2014. However, such operations need support from the top hierarchy, but he could not get such. Hence, such efforts failed.

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In the last, the book also advises Islamabad to understand that in the long run, only economic development, and social and political progress will strengthen its security. It means that Pakistan has to stop being a security state. It must pay attention to other avenues in order to build a relationship of trust with India, such as trade, and culture.   

Review of "Cake" movie

Review of "Cake" movie

It was a scorching day of April in 2018, when we planned to watch a newly released Pakistani movie, "cake". I had an opportunity to know the theme of the movie, and some people's absurd reactions about the film. Well, those reactions were merely owing to the parochial mindset about "Sindhi people". Whatever perspective they hold is largely based on what they had long been brainwashed on a diet of hatred via media platforms. Not only this, traditional Sindhi channels have left no stone unturned in contributing to this mindset. Once, I invited a Lahori friend of mine to visit Sindh. On hearing this, he was cringed. And replied, "do you really want me to get murdered there?"  Such a response literally left me in awe. He was actually misled by media gimmicks. That day I came to know how much media can influence our thinking and perceptions.

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Finally, we reached the cinema to watch the movie. To be honest, I was a bit afraid of being debunked by my friends, in case they did not like the movie. Well, as the movie went on, we started to enjoy ourselves. Unlike nowadays movies, it was a complete family package. The story, tragedy, emotions, and characters, all were reflections of a simple middle-class family of our society. Unlike other terror-based Sindhi dramas and films, in which 'the guns culture' and 'wadera system' have been depicted, this movie, despite being in the Urdu language, has truly touched on the genuine fabric of Sindhi culture. Oh my God!! eventually, the Pajero - a proverbial vehicle of Sindhi people in Urdu dramas-  was replaced by a simple corolla car.

Zareen is the middle child of her parents. She takes care of her old parents along with running family affairs and landlordism. She complains of a lack of cooperation and contribution to her siblings. She feels her career has been retarded just because of these family responsibilities. She taunts her younger sister for being indifferent. However, such a whining nature of Zareen is a partly result of a tragedy that happened with her family. About which her younger sister, Zara, was kept in dark. When Zara finds out an old letter from her friend, the reality unfolds before her, shaking her absolutely. The role of Zareen is of immense importance here, as it highlights hardships and dilemmas being faced by middle-class girls. Along with this, it gives the sense of women empowerment and transformation in typical gender roles in our conservative society.

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When Zareen's family leaves Karachi for the village for a reason, their journey through the road lined with gardens of mangoes of Mirpurkhas is a sight to behold. Moreover, the on-and-off play of Shah Latif's poetry in the voice of Allan Fakeer adds ice on the cake. Additionally, music direction by Saif Samejo has done justice with the script of the movie. Without a doubt, Asim Abbasi - the director of the project- has done a remarkable job. And I am sure this will go a long way in revolutionizing the Pakistani film industry.

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In the end, everyone there heaped praise on the movie. And I was relieved of the rebuttal of my friends. Perhaps, they also liked it. Those who want to watch, it is available on the Netflix these days. Let me add something interesting here, this movie was selected for nomination in Oscars Awards as well, but unfortunately could not go for the final round. Nonetheless, it is a treat to watch with your family in these days of boredom. I know most of the guys are not going to like it, as our young generation is more tilted towards watching fiction and stupidity-based genre. Sorry for being a little sarcastic here. Have fun and stay safe in your homes.

Trend of doctor brides in Pakistan

Trend of doctor brides in Pakistan

Gender roles are concern of many feminists in Pakistan. However, what they fail to understand is the bitter fact as to how women's dominancy in an extra-ordinary role- which is a rare case in Pakistan- is heading towards a wrong end. Their role in public life, specifically in the medical field, has been marking a huge presence in the country. Worryingly, in this aspect where gender parity is asymmetrical in favor of women is also suffering from the worrisome trend. Yes, I am talking about the ever-increasing number of doctor girls and their vulnerability against getting married before starting their medical careers. There is an increasingly huge trend of doctor brides in the country. Some sections of society think doctor daughters-in-law add to their prestige and reputation.

Unsurprisingly, the adages like "beta bahu chahye to doctor hi ho warna koi zarurat nhi" have become the fact of the day in the country. According to a report, roughly more than fifty percent of doctor girls become the victims of this prevailing trend, and quit their medical jobs, and end up doing household chores. If it were to happen in the first place, what was a point in wasting five or so years in this medical field? Only to get a partner of high status?

What is more unnerving news is the acquiescence of these victimized girls. How can they compromise on their future knowing the fact that their careers will be ruined? Among these victims are also those doctor girls who unfortunately happen to be 2nd, 3rd or 4th wife of some reputable doctors or medical professors. This vogue is utterly nonsense, and gives the impression of superior complexity, to say the least. It is just because our society holds them in high esteem. One of my friends is a civil engineer, and his younger brother is a doctor in the making. He narrates his story about how his relatives and friends have great respect for his doctor brother. And when his father's friends listen about his sons, they become more 'wow' on doctor son. Moreover, another friend of mine loved a girl and wanted to marry her who unfortunately happened a doctor. She refused on the excuse that he was not a doctor but merely an electrical engineer. On the whole, it can rightly be argued that there is a growing sense of superiority in this medical profession.

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Parents do a lot for their daughters. They dream about them becoming doctors, and they sap their energy, only to afford their expenses of medical studies. However, in the end those daughters throw cold water on their dreams. Not only for a second they realize their value for society. As we know, due to the commercialization of education, the country has seen a record growth in medical universities, especially during Parvez Musharraf Government. At first, there were a few public universities where merit reigned. Now even a below-average student can become a doctor, thanks to money.

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This trend of doctor brides has had its effect on the economy of the country and the health care system. As for as economy is concerned, it is an established fact participation of women enhances the economic growth of a country, as reported by the International Monetary Fund. Our country's main problem is unpaid labor which is largely practiced in the form of household jobs. Of which, these doctor brides also become a significant part. Hence, they contribute indirectly to the sagging economy of the country. As for the health care system,  female doctors add female values to this profession, just like a mother's care and love. This is very affirmative for a health care system. Their absence does considerable damage to this very important sector.

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My point is not ridiculing doctors or their prestigious profession, but it is: why is professionalism lacking in this field? Why has it just become the yardstick of measuring social status? Why do doctor girls give up on their ambition of serving humanity at the expense of some tempting offers?  In the past, girls used to dream that one day their prince would come on the horse to marry them. Now they dream a doctor will come. Has a doctor replaced a proverbial Prince?