The fault lies in our stars.

The fault lies in our stars.




No sensible man can muster the courage to have a look at the picture of the deceased Alisha (a transgender recently killed in Peshawar by extortionists) because innocence of her face asks few questi0ns- I am the outcast, thrown away from the humans’ abodes yet my right to life was wrested from me, why? I did not interfere into your lives except your festive occasions only to make them more  charming and delightful for you. Then why my presence was not tolerated on the planet?
Whatever the scientific and biological reasons of transgender birth may be, but the social stigma they carry from their birth to death is manifested in many ways. As soon family of the transgender becomes aware of their child’s abnormality, they seek ways to get rid of him. Those who escape home join their ilk in populous cities. They are considered the outcast community and have no interaction with rest of world, except a casual transaction on the festive occasions. Where they are subjected to various kinds of humiliation and ill-treatment, but driven by the necessity of survival they endure such treatment.

The recent target killing of Alisha and the subsequent treatment meted out to her in the hospital, police station, and media and by the public at large speaks volumes of our status being human. Alisha was reportedly killed by the extortionists, who wanted her to work for them against Alisha’s will. When she was carried to the hospital, at a time when she needed treatment, doctors the masihas reportedly wasted time on the issue whether she would be admitted into the male or female ward. They thronged at the wounded body of Alisha and started examining the biological features of transgender. Some of the masihas asked her colleagues questions about their professional services and per night rate etc. Alisha did not survive, but left a score of blots on the fabric of our humanity. The same treatment was meted out to her by the police and Alisha also did not receive due media coverage.

Very few would have paid attention to the plight of these people. They have not been descended from mars but born out the same womb wherefrom we have also born. They are humans like us but differ only in sex, and have not born out of their own choice. Then why should they carry a social stigma throughout their lives.

Our collective societal indifference has grown to such an extent where it seems natural and justified to consider the transgender outcast and considered them deservedly entitled to the humiliation they suffer. Those few who speak for the rights and status of transgender being humans, are not paid heed to and even considered abnormal. I remember one of my classmates, who was quite sympathetic and sensitive about the plight of transgender community, prostitutes and their ilk, once happened to present his poem reflecting their plight, social stigma they carry, and the ill-treatment meted out to them at the societal level. As he started reciting the verses reflecting their plight and societal indifference towards them, the audience hurled derogatory and discouraging remarks about the idea contained in the poem. There was perhaps none in the whole auditorium who could sense importance of the issue. The same societal indifference was reflected at a larger level in the aftermath of innocent Alisha’s death.

The murderers must have thought that t she was an outcast and had got neither family support nor societal or legal protection, and thus she could be intimidated and pressurized in any way ,even if results into her death, the issue will go unnoticed ,because there would be none to sue her case or take revenge of her blood. The same happened when other members of her community protested her death before the police station; they were much easily dislodged than the police can do with other protesters.
          Alisha’s death at least set one tradition that her funeral prayer was offered in public and was buried like other humans. But the grief ought to have turned us to set one other tradition which was to make a pledge at the societal level that the transgender should not be disowned and outcast after all we all are born out of the same womb. Alisha’s community did their level best to demonstrate the anger and seek societal and judicial justice, but their efforts did not meet fruitful results. Having found closed all the avenues of relief; they might have whispered that the fault lies in our stars.


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Secularism and Pakistan

Secularism and Pakistan


One may wonder that why the very term of secularism is so offending, disgusting and even tabooed in Pakistani political culture and social setup. There, indeed, are a number of reasons behind this disposition of Pakistani society. The major reasons are: wrong/misinterpretation of the very term secularism; low rate of literacy; historical factors, especially the discourse during the immediate pre and post partition times; and propaganda on the part of the interested quarters. Before discussing the factors, it is necessary to objectively analyze what secularism is, which has a long historical background and is the ultimate product of the antagonism between the forces of clergy and common man.

Briefly put, during the Dark Ages of European history the government was dictated by the church. The clergy class has had the upper hand both in the religious as well in the political affairs of the state. Individual liberty, freedom of expression and public choice in the social and political affairs was made subservient to religion/church. State itself received dictation from the church and theocracy was the political system. The revolt against this over-dominant role of church in all fields of human life developed into the creed of secularism which advocated separation of state and religion. Religion being the personal concern of individual while state being the common domain of all. The revolt got triumph over the clergy control on the state and the democratic governments along with secular creed were established in most parts of Europe.

But the way secularism is interpreted in Pakistan, is indeed sorrowful. If meaning of the term is looked up in Urdu’s dictionaries, a very strange meaning is given over there. Which not only reflects a very poor understanding of lexicography on part of the dictionary writers, but is a great injustice to the cause of secularism itself.


The meaning here implies that secularism is a  kind of system in which there is no room for  religion, or in other words practicing religion or showing affiliation with any religion is not tolerated in the system. It is interpreted as an arch enemy of religion. And this is the very discourse which has been in use by certain interested sections for their own vested interest. In addition, however, there are historical factors as well, which counts for the development of the adverse attitude towards secularism in Pakistan.

In the pre-partition era it was a political necessity for Muslim League to use the card of religion to galvanize support of Muslim for political ends. But after the partition Mohammad Ali Jinnah immediately sensed the danger of the overplay of religion in politics. He was the first person, who articulated the separation of religion from politics, but unfortunately his statement was neither read between the lines and aptly interpreted nor effort was made to put the same into statute. His famous statement Speaks volumes for the cause of secularism.

You are free; you are free to go to your temples. You are free to go to your mosques or to any other places of worship in this State of Pakistan. You may belong to any religion, caste or creed—that has nothing to do with the business of the state.”

If the discourse contained in the text is critically analyzed, one can easily infer that the whole creed of secularism has been couched in these words. First freedom of religion is guaranteed, one can go to one’s own center of worship whatever it may be, and in fact this is first principle of secularism.          Wherein  there is no restriction on one’s practice of religion. Religion is the private choice of individuals and they cannot in any way be forced in this regard. Secondly, separation of religion and politics which he clearly states that religion has nothing to do the business of state is the second important principle of secularism. But all these views of him went unheeded because these were not brought into institutional framework. The stage was already set for the religious elites who along with a group of politicians took the state into a theocracy.

The need of using religion as a card in the politics surfaced in the immediate post partition time. Key politicians of the time belonged to those areas of subcontinent which had become part of India, and when they migrated to Pakistan they had no constituency of their own. Therefore in order to play down the concept of being foreign and lack of support in public, they used the card of religion capitalizing on which they got public vote and support, and thus the concept of religion got another entrance into the terrain of politics. The same situations were coupled with pressure from the orthodox religious figures who demanded that the purpose behind creation of Pakistan was creating a castle of Islam and therefore the same  must be realized. All these developments culminated into the Objective Resolution of 1949, which converted Pakistan into a religious state. A critical assessment of the theocratic nature of Pakistan is necessary to bring forth the benefits and harms it accrued.

No doubts the card of religion to some extent tied the public together in a time when the country needed unity. Further It also satisfied the orthodox section of the society which was hell bent of giving such identity to the infant state. However, it developed in its wake ground for the following issues as well.

If the religious consideration was not there, report of Second Basic Principles committee would not been rejected (albeit other reasons ) by orthodox for  not having explicit mention of Islamization of the country, which was supplemented by Khwaja Nizamuddin by adding a Board of Ulema to the committee and subsequently the constitution framing would have not delayed that much.

Pakistan would have not needed inserting an amendment to its constitution, declaring Ahmadyia community as non Muslim, drawing a demarcation line between the otherwise equal citizens. Pakistan, therefore would have not made its only worth mentioning scientist Abdussalam to bid adieu to his country of birth, simply because he belonged to the Ahmadiya community.

Prospects of mullah and military alliance would have not been there for ‘safeguarding the ideological frontiers’ of the country though explicitly at the cost of physical boundaries, and accruing the harm which is evident everywhere in the country now. Indoctrination of the public with the ideology of fighting anywhere for the holy cause is also a part of the same venture .It is interesting to note  that the TTP ex-spokesman once gave allusion the ideologically loaded articles of the constitution and justified actions of his outfit, and termed their war a struggle for the implementation of those constitutional provisions.

Pakistan would have not witnessed the social marginalization and even deaths of its smaller religious  denominations on the pretext of their being followers of a  religion other than Islam. ZiaulHaq had even once removed the word ‘freely’  for minority in the exercise of their religion in  his infamous RCO 1985.

The last but not the least, Pakistan would not spend a share of its budget on the boy the Council of Islamic Ideology whose interest revolve around the woman and woman alone in various declaration.


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God in the clouds.

God in the clouds.








There can be no higher state of confusion and misperception about religion, God and his messenger  in any other society than the one which haunt Pakistani society. Glorifying and magnifying the powers of Almighty though such pity things in which there is no such indication given by the Almighty. The most obvious examples are the regularly uploaded pictures on social media, taken from some positions of cloud, water, plants and other objects of nature in which they try to show an analogy with the name of Almighty or that of the  holy prophet. The dangerous aspect of the attitude is that they interpret things which God has never wanted so ,that too with a view to gain rewards for the same from the almighty in the hereafter.
It were a decade ago when interpretation of the name of Coca Cola was started by some interested quarters. They held that if the same term is viewed in mirror the inverted image will read.”LA MUHAMMAD LA MAKKA” (there is no Mohmmad,the prophet nor Makka). The same message was widely circulated and even posters of the same were pasted on doors of eth mosques. Now what the  company has to do with such a message, that too in the inverted form? For a sensible man, conversant with the English fonts styles, there is nothing wrong nor there can be any such motives of the company behind the term.


 
There is no denying the fact that the said company has its origin in a non-Muslim country, but it is a multinational company which has no religious or political ambitions except earnings and profits seeking. Such firms always try their best to avoid controversial issues let alone directly challenging the creed of a religious community which constitute a large section of its consumers.

With the advent of the social media, many other forms of such frenzy have become popular. It has become easier for such mindset to propagate their objects easily through the social media, they simply capture the image and post the same, it then gains a large propagation by this mindset.



 Image of anything such cloud, mountain, water, fruit etc is taken and effort is made to show that name of God or that of the holy prophet has been naturally engraved in it.

In some images contribution of human is too obvious to be noted and makes one laugh of their stupidity, yet they promote the same with passionate zeal. One wonders what would be the objectives of such mindset. They neither spare the natural movement of clouds nor the growth of a tree branches, in each of these things they try to seek an open projection by Almighty of his name.

it is interesting to note that such posts accompany serious directives such as,” whosoever is Muslim must share”, “only non Muslims will not share it”, “if you love God then share it” so on and so forth.
If a critical glance is cast at these things, it yields a number of questions. Some of them are of more serious nature. Firstly no sensible human can deny the fact that God is the creator of the whole universe and all the objects within it. Whichever religion does one practice, but belief in the omnipresence and omniscience of Almighty is primary to him.  This done, one must be convinced of the fact that if God has created human and million other species of animals and the universe before us, He can do anything he desires. But God, being a superior being has a different temperament than the humans which are but his creatures. He does not do nor like things which we human like and expect. He can turn the whole universe into the shape of his own name or that of the holy prophet if God desires so, but this attitude is foreign to nature of almighty Allah.


Now intentionally interpreting things the way Allah has not wanted them so, are indeed going against his will. Attempts to glorify almighty though such pity things is not a glorification rather a disservice and amount to belittle His powers. Because if He intends to show his power he can change the whole universe into the image of his name.  But he does not want to do so as these acts are of no importance to Him. The very body of human being itself speaks volumes of God’ greatness and is a proof of a great creator.



Attempts to seek God thorough sings and trails wherein he does not want to project himself reflects our lack of direction and confusion and a state in which we have lost sight of his presence and omnipresence. Because He himself says,” I m closer to you than the vein of your throat” but yet his presence is not noticed and the same is sought somewhere in the curved position of clouds, plumage, natural position of tree branches or again in the fruits. It is therefore that most of our acts reflect a total disregard of the presence of almighty, and as an act of atonement we seek Him in the objects mentioned above.


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