!کالا باغ ڈیم ،تکنیکی مسئلہ اوراتفاق رائے

چوتھا طبقہ....اشفاق رحمانی( میڈیا مین فرام پی کے)
mediamanfrompk@gmail.com

 وزیراعظم میاں نواز شریف نے سکھر کے سیلاب زدہ علاقوں کے دورہ کے موقع پر ایک صحافی کے کالا باغ ڈیم سے متعلق سوال کے جواب میں کہا کہ میں آپکے سوال کا جواب نہیں دینا چاہتا۔ کالا باغ ڈیم کے حوالے سے کوئی سوال جواب نہیں ہوگا۔ واضح رہے کہ مسلم لیگ (ن) کافی عرصہ پہلے کالا باغ ڈیم کی حمایت کرتی تھی تاہم اب کچھ عرصے سے کالا باغ ڈیم پاکستان کیلئے انتہائی اہمیت کا حامل ہے۔ جبکہ وزیراعلیٰ پنجاب میاں محمد شہباز شریف نے کہا ہے کہ دہشت گردی، توانائی بحران اور دیگر مسائل کے حل کیلئے وفاق اور چاروں صوبوں کو مل بیٹھ کر لائحہ عمل مرتب کرنا ہو گا۔ کالا باغ ڈیم کی افادیت اپنی جگہ موجود ہے لیکن تعمیر اتفاق رائے کے بغیر نقصان دہ ہو گی۔اس وقت ملک توانائی بحران اور بارشوں کے باعث سیلاب کی تباہ کاریوں کی زد میں ہے۔ ان دنوں بڑے مسائل کا حل کالا باغ ڈیم کی تعمیر میں مضمر ہے۔ کالا باغ ڈیم کی افادیت پورے ملک کے سامنے ہے۔ اسکی تعمیر سے بجلی فی یونٹ ایک روپے پچاس پیسے ملے گی جبکہ سیلاب کے پانی کو بھی اسکے پونڈ میں محفوظ کرکے ایسے خشک سالی کے دوران بروئے کار لایا جا سکتا ہے اور اس سے سندھ اور بلوچستان کے خشک علاقوں کو بھی سیراب کیا جا سکتا ہے۔ 1991ءمیں مشترکہ مفادات کونسل کے اجلاس میں چاروں صوبوں کے وزراءاعلیٰ نے کالا باغ ڈیم بنانے پر اتفاق کیا تھا۔ اب بھی چند سیاستدانوں کے علاوہ پوری قوم اسکی تعمیر پر متفق ہے۔پنجاب جس کی بڑھتی آبادی ، صنعت و زراعت کی ضروریات کو پورا کرنے کے لیے پانی درکار ہے، کالاباغ بند کا منصوبہ بلاشبہ اس کی ان ضروریات کو نہ صرف پورا کر سکتا ہے بلکہ یہ پورے ملک کے لیے سستی بجلی کا ایک مستقل ذریعہ بھی ثابت ہوسکتا ہے۔پنجاب میں ایک عام رائے یہ ہے کہ بحیرہ عرب میں دریائے سندھ کا شامل ہونا دراصل پانی کے ذخیرے کا “ضائع“ ہو جانا ہے۔ یہ پانی ملک میں ان زمینوں کو سیراب کر سکتا ہے جو کہ پانی کی عدم دستیابی کی وجہ سے بنجر ہیں۔پنجاب کے نقطہ نظر میں کالاباغ بند کے علاوہ بھی دو بڑے منصوبے بھاشا بند اور سکر دو بند بھی تعمیر کیے جانے چاہیے۔ کالاباغ بند چونکہ ان تینوں منصوبوں میں بہتر وسائل کی دستیابی کی وجہ سے قابل عمل ہے تو اسے سب سے پہلے تعمیر ہونا چاہیے۔ بہاولپور اور بہاول نگر کے علاقے کالاباغ بند کے ذخیرے سے سب سے زیادہ مستفید ہوں گے۔پنجاب میں کالاباغ بند کی تعمیر کے حق میں کئی مظاہرے بھی کیے گئے ہیں، بلکہ وقتاً فوقتاً عوامی سطح پر ایسے مظاہرے نقص امن کی بھی وجہ بنے ہیں۔ 1960ءکے اوائل میں بھارت کے ساتھ پانی کی تقسیم کے معاہدوں پر پاکستان نے دستخط کیے۔ اس معاہدے کے تحت ستلج اور بیاس کے حقوق بھارت کو دے دیے گئے۔ تب سے بھارت دریائے راوی، ستلج اور بیاس کو صرف سیلابی پانی کے اخراج کے لیے استعمال کرتا آیا ہے۔ پاکستان اور بھارت کے مابین ہونے والے معاہدے کی رو سے ان دریاو ¿ں پر بند کی تعمیر کا حق رکھتا ہے۔ پاکستان کی وفاقی حکومت ان میں سے کسی بھی منصوبے پر واضع کامیابی حاصل نہیں کر سکی جس کے نتیجے میں صوبہ پنجاب کو فراہم کیا جانے والا پانی صرف تین دریاو ¿ں تک محدود ہو گیا۔ پنجاب کے نقطہ نظر میں کالا باغ ڈیم دو دریاو ¿ں یعنی دریائے ستلج اور بیاس کی بھارت کو حوالگی کے نتیجے میں ہونے والے صوبائی نقصانات کا بہتر نعم البدل ثابت ہو سکتا ہے،یہ صوبائی نقصان بلاشبہ وفاقی سطح پر ہونے والی زیادتی ہے، جس کے ذمہ دار دوسرے صوبے بھی ہیں۔صوبہ پنجاب کی اس منصوبہ کی حمایت دراصل اس حقیقت سے بھی جڑی ہوئی ہے کہ کالا باغ بند سے تقریباً 3600 میگا واٹ بجلی حاصل ہو سکتی ہے جو پاکستان کی توانائی کے مسائل ہمیشہ کے لیے ختم کرنے کے لیے کافی ہے۔ یہ نہ صرف پنجاب بلکہ پورے پاکستان میں ترقی کے نئے دور کا پیش خیمہ ثابت ہو گی کیونکہ پانی سے پیدا ہونے والی بجلی دوسرے ذریعہ سے حاصل ہونے والی توانائی کی نسبت انتہائی سستی ہے۔پنجاب نے اس منصوبہ پر اپنے موقف میں لچکداری کا مظاہرہ کیا ہے اور کالا باغ منصوبہ سے حاصل ہونے والی وفاقی سطح پر آمدنی سے حصہ وصول نہ کرنے کا اعلان کیا لیکن پھر بھی دوسرے صوبوں کا اعتماد حاصل کرنے میں ناکامی ہوئی۔ بدقسمتی سے پورے پاکستان میں ایک تکنیکی مسئلے کو سیاسی رنگ دے دیا گیا۔تجزیہ کار کالا باغ بند کی تعمیر کے حوالے سے اہمیت اس بات کو دیتے ہیں کہ یہ منصوبہ دراصل پنجاب اور باقی تین صوبوں کے درمیان عدم اعتماد کے کا سبب بنے گا۔تمام پاکستانی اس بات پر متفق ہیں کہ پاکستان کو پانی کی کمی کا سامنا ہے اور اس بارے جلد ہی کوئی مستقل حل ڈھونڈنے کی ضرورت ہے۔ اس بات کا اظہار کیا جاتا ہے کہ اگر کالا باغ منصوبہ پر آج سے ہی کام شروع کر بھی دیا جائے تب بھی اسے مکمل اور فعال ہونے میں کم از کم آٹھ سال کا عرصہ درکار ہے، تب تک پانی کی دستیابی بارے حالات اور بھی خراب ہو چکے ہوں گے۔ تجزیہ کار اور تکنیکی ماہرین اس بات پر متفق ہیں کہ اتنے بڑے منصوبے پر عمل درآمد کی بجائے کئی چھوٹے بند، بیراج اور نہریں تعمیر کی جانی چاہیے۔ اس سے نہ صرف دوسرے صوبوں کے تحفظات بھی دور ہوں گے بلکہ یہ آبی، ماحولیاتی اور زرعی وسائل کو محفوظ بنانے کے لیے بہترین طریقہ بھی ہے، جس کی واضع مثال پنجاب اور سندھ میں نہری نظام کی شکل میں موجود ہے۔واپڈا جو کہ پاکستان میں بجلی اور توانائی کا وفاقی ادارہ ہے کئی سالوں سے کالا باغ بند بارے شماریاتی اعداد و شمار میں تبدیلیاں کرتا آیا ہے اور حقیقت یہ ہے کہ اس ادارے کی جانب سے پیش کیے جانے والے اعداد و شمار پر پاکستان کے کسی حصے میں کوئی بھی اعتبار کرنے کو تیار نہیں ہے۔ حکومت پاکستان نے اس ضمن میں ایک تکنیکی کمیٹی اے۔ این۔ جی عباسی کی سربراہی میں تشکیل دی۔ اس کمیٹی کا مقصد کالا باغ بند کے منصوبے کے تکنیکی فوائد و نقصانات کا جائزہ لینا تھا۔ اس کمیٹی نے چار جلدوں پر مشتمل اپنی رپورٹ میں واضع طور پر رائے دی کہ بھاشا بند اور کٹزرہ بند کی تعمیر پانی کے ذخائر بارے حالات خراب ہونے سے پہلے تعمیر کیے جانے چاہیے اور کالا باغ منصوبہ ملکی مفاد میں فی الحال پس پشت ڈال دینا مفید ہو گا۔ اس رپورٹ کی روشنی میں کالا باغ بند اور بھاشا بند دراصل انتہائی موزوں منصوبہ جات ہیں اور ان کی تعمیر مکمل کی جانی چاہیے۔ رپورٹ کے اس حصے پر کئی گھمبیر عوامی و سیاسی مسائل کے کھڑے ہونے کا قوی امکان ہے۔سابق صدر پرویز مشرف نے جس انداز میں اس معاملے کو اچھالا تھا، یہ کسی بھی طور پر وفاق کے لیے مثبت نہیں ہے۔ یہ دراصل ملک کے چھوٹے صوبوں کو اشتعال دلانے کے مترادف ہے اور وفاقی راہنماو ¿ں کو اس طرح کے طرز عمل سے گریز کرنا ہو گا کیونکہ اب یہ معاملہ انتہائی نازک نہج اختیار کر چکا ہے۔ سابق صدر کے اس بیان کہ کالا باغ بند کی تعمیر ہر حال میں کی جائے گی دراصل عوامی حلقوں میں بے چینی کا سبب بنی۔ یہاں تک کہ صوبہ پنجاب کے جنوبی اضلاع میں صدر کے بیانات اور طرز عمل کی انتہائی مخالفت کی گئی۔ یاد رہے کہ صوبہ پنجاب کے جنوبی اضلاع کالا باغ بند کے منصوبے سے سب سے زیادہ مستفید ہونے والے علاقے ہیں۔

Internet effects on “Global-Cultural”

Column by REHMANI ASHFAQ

mediamanfrompk@gmail.com

Dear readers, The Internet is the network of computers all around the world, which store and exchange information. Internet effect culture completely in variety of different ways, these could divide by positive and negative effect on culture in totally. People have different ideas as for the topic; some people believe that the internet brought so many negatives for us. However, I will attempt to demonstrate that the positive effect of internet on education, economic and communication in the essay. The Internet is the answer to the search for a global connectivity medium. Because of the Internet, the world has shrunk, cultures have evolved, changed, and now currently we are in the midst of a global upheaval.

Nowadays internet have been effected many areas of our ways of life, work and the culture very much. Primarily, I need to define the culture, culture refers to the Culture consists of model, explicit and implicit, of and for behavior acquired and transmitted by symbols, constituting the distinctive achievement of human groups, including their embodiment's in artifacts. (Hofestede, 1997) According to Brown, A (1995)and Schein, E (1994), a simple of way defining culture is shared meaning and behavior rules, that’s basic means that the culture need to communication or shared and behavior rules in the groups. Dear friends, this Column will evaluate how the internet has impacted culture.

It is clear that internet have many benefits effect on culture. Education is a particularly way in which achievement of culture has occurred, recently, People can learn about anything using the internet. For example there are many organizations and companies set up the training class online, such as the business skill, accounting, art and some else like these are slowly popular in common, and also there are some school adopt the distance education, in result of that students needn't to go to school. The above evidence illustrates that the internet improving the education advancement and people can be easy get a lots of information and also study knowledge by themselves online.

According to Nazr Hussain a senior Editor at Weekly English News paper “Business News” Yea, the internet has affected our culture. Now, we have become computer savvy and are regarded as netizens. Even ten years back, we used to post letters by air mail and wait for the answer to come. Now, by a click the email reaches the computer of the recipient and the vice verse. We used to go to cinema hall to enjoy a popular movie and now we enjoy our preferred movie sitting on the home sofa. The young genre chats with their closed ones with their favorite songs putting honey into ears. Now, we enjoy the live telecast of President's speech or any realty show by surfing net. In this way, the whole atmosphere has changed affecting our culture.

According to, talented TV Artist Ali Shan The relationship between Internet and culture is an important one. The internet is fast becoming our number 1 method of communication. The effects of internet on culture, as a result, the internet is the often the most common way we end up being directly exposed to other cultures. This ‘mass’ ‘sharing of cultures' has an influence on all of us, and is responsible for Breaking down boundaries and creating a sense of 'global culture'. On the internet, someone from a remote village in USA can easily meet, chat, and share opinions with someone from Pakistan even Israel. This means we are able to influence and be influenced by many different cultures, simply by clicking on a mouse or typing on a keyboard.
Through this column I do like to share something about “Internet technology and global culture” with you.

I think, This might not sound like such a big deal if you were born after 1980 - but if you take into consideration the way the world was only a few hundred years ago, you'll see that actually this has a pretty big impact on culture. A few hundred years ago, people would have to sail on a boat for weeks to get to far-off lands where they could meet and interact with other cultures.
Explorers like Christopher Columbus would come back from their journeys with amazing tales and of the way other people live, what they eat, what their houses are like, and a million other details.

Nowadays, we don't need to travel on a boat for weeks on end so that we can meet people of other cultures and share our experiences: We simply add them to our face book, blog, linkden follow them on Twitter or chat with them over Skype. Because it is so easy to communicate, people of different cultures have become a lot more aware and understanding of each other - and cultures that might previously have seemed strange and alien now seem a lot more common and palatable. In my opinion, the internet is pushing us towards a future where the different cultures of the world blend into one big colorful mix - where we all have local identity, but can identify with an overall web-culture he add.

Today in many developing countries insufficient progress in science and technology is considered to be the chief reason for general backwardness; on the contrary, many in the industrially advanced societies hold unfettered technological progress as the roots of all social ills.

Is it really possible that all social and political upheavals of the past decades are the byproduct of thoughtless advance in technology? Does it make sense to think of technology as an ‘inhumane force’ that has somehow managed to throw ‘human relations’ into disorder and chaos.

Are we faced with a kind of technological determinism that places man and society in a particular direction with no discernible horizon? Or is it after all possible that technology is independent, neutral and free of any values, whose benefits and faults are chiefly by the use to which it is put by man? Is it possible for traditional societies to import technology and then try to weave it into their own cultural fabric? Does technology cause alienation? Or is it, as an Iranian thinker has put it, a necessary evil equally harmful in presence as in absence?

Finally, how are we equipped, the people of the Third World, to cope with the great power that technology is? And of course a host of other questions that are fashioned ever anew with respect to technology.

The friction between technological development and the preservation of cultural values, in particular and the influence of the former upon the course of social and cultural changes have been a great source of controversy, the consideration of which is obviously beyond this assignment. Our main objective here is to discuss the cultural aspect of technology and the effect it has had on the cultural identity of the Third World.

Today, human life is an industrial life. In this life which is governed by technical relations, all products are interrelated and interdependent, where the purchase of a product commits one to the purchase of another. Technology advances constantly and rapidly; what has been useful and favored one day runs out of style next day.

The Evolutionists introduced technology as the major component of culture and put the other components at second place holding that all the components of culture are affected by technology. In this regard Leslie White has introduced the most important theory on technological determinism. According to him not only technology determines the direction of cultural development, but it also determines the need for building social foundation.¹ In fact technological determinism assumes that technological innovation is the driving force behind social change imposing its own logic on the social actors and their relations.

Parsons believed that technology is a kind of capability on the part of the organization for a more effective control and necessary change in the physical environment in favor of human needs and demands.

I think, Science and technology carry the genetic codes of communities where they have been produced” Therefore technology is a product of the Western industrialized communities which owe their present position to the attempt made by their ancestors within certain traditional culture patterns. The industrial communities have been organized on the basis of rational management and advancement of science and technology. Therefore any discussion concerning development ultimately leads to the question of science and technology and any discussion concerning these two leads to the question of development. Unfortunately, the sociological dimensions of development, specially the link between culture and development and technology, and technology and culture have not been properly considered. This negligence has led to the conclusion that development is merely synonymous to economic change. Whereas development is in fact a complicated and multi-dimensional process which includes social, political and cultural spheres.

In order to bring about deep economic and social changes and promotion of the living standard as well as filling the gap between themselves and the developed countries, the developing countries are in need of science and technology, and development has become an important factor for industrial and economic progress. But science and technology have not been created and developed in isolation and introduction of any new technology is a cultural phenomenon, directly affecting the cultural values and the behavior of communities.

Besides, technology is not by itself the basis of progress and development though today the communities which consume more and exhaust nature are considered more advanced and more humanistic. In the public mind, too, development is a synonym for the culture, social and economic, of the developed countries, the owners of technology.

But development by itself is a historical change that is, the communities move and transit from one historical stage to another. In fact preparing the community for development is a historical necessity, depending on time and place. The pattern of development policy-making in each country is peculiar to that country, but the laws of development are general and comprehensive. Therefore the transfer of technology can be effective in the progress and development of orient communities only when they are in harmony with the social and cultural conditions of such communities.

So, claiming that with mere transfer of technology the Third World will easily develop is an optimistic idea. Since the transfer of technology is a question of establishing a rational balance between world culture and national or endogenous culture. Cultural development is the process of self-sufficiency which, at a macro level, is fulfilled by the community itself and, at a micro level, by the individuals and groups. On this same basis it is directly the result of endogenous cultural creativity against prevalent methods of the transfer of science and technology.

Development is the seed which should be sown in the soil of a country, and should grow there. It is not a sapling which may be brought from one place and transplanted in another place. However, external communication, especially technological devices, will have influence in the growth of this seed.

Safeguarding the cultural authenticity and identity does not mean to go away from the current of technology and/or return to the past and to experience what was already experienced by others, rather it is to go away from the atmosphere of slogans, to harmonize ourselves, and accept the realities of the present world. Protection of cultural identity and reinforcing it are of vital importance. Similarly, technology constitutes the reality of time. Our goal must be to protect our cultural identity by using the gifts of technology and not sacrifice the former for the sake of the latter or ignore the benefits of technology.

Challenges of minority right’s @Pak-land

REHMANI ASHFAQ

mediamanfrompk@gmail.com

The PPP government had declared August 11 as Minorities Day in 2009 through the efforts of the then minorities minister Shahbaz Bhatti, who was assassinated in the country’s capital in 2011. The day signifies Quaid-e-Azam’s speech to the Constituent Assembly on August 11, 1947, in which he said: “You may belong to any religion, caste or creed — that has nothing to do with the business of the State.” Pakistan was established as a secular republic at the inception of its nationhood in 1947. Since 1947, Pakistan has become more and more entrenched in purist Islamic thought that revolves around the theo-political jurisprudence of Sharia law. The present government (PML-N) did not seem to be in the mood to celebrate the Minorities Day. On the other hand, the biggest Christian country’s head, the US second time elected President Barack Obama, arranged an iftar party in the White House this year and had proudly announced to support Muslims all over the world. However, Information Minister Parvez Rasheed (giving a lame excuse) said that the Day would fall during the Eid holidays. Though Pakistan is going through a testing time but minorities are on our priority list, he added.

In the wake of the present critical situation, a criminal silence and nonchalant attitude of the Christian leadership in the country are very alarming. Pakistani Christians express their deep concern for the continuation of peace and harmony, not only in Pakistan but also in the rest of the world. There have been many wake-up calls but the Pakistani Christian politicians/religious leaders have gone into a long snooze. The cases of Bishop John Joseph, Shantinagar, Gojra, Joseph Colony, Aasia Bibi and Rimsha Masih are some examples of the Christian leaders’ callousness.

During the past week, there are some invitations from different active Christian political/religious groups celebrating this day. Some called it Minorities Day, others Equality Day, while still others called it a black day. These leaders have declared the day according to their own mindset, thinking of themselves as community leaders. On the day, those leaders spent huge amounts of money for their vested interests. It is pathetic that when these so-called leaders are requested to support a needy person, they will not go for it and rather just present a list of excuses.

The role of the clergy in the development sector has left a question mark. Evangelical churches and bishops are involved in land grabbing. These black sheep must be marked

Some local Christian politicians, civil rights champions and religious leaders have been making money on the pretext of safeguarding minority rights, but these financial resources are being used in getting positions in other political parties and for their vested interest rather than spending those funds for achieving Christian prosperity and unity. Some of them, as Christian representatives, have been a part of the Assembly that approved the blasphemy law and they kept quiet at that time. Now, we have a few Christian political parties registered to contest general elections but which have no contact with the Christian community at the grassroots level. They have not shown any seriousness in guarding Christians’ rights and are rather busy in making deals with major Muslim parties.

Christians are a small minority in Pakistan but their suffering is tremendous. I have been working actively for a democratic, tolerant and progressive social order and for socio-economic and political rights for religious-minorities.

PK-Independence day, Quid Azam’s Speech and Minority right’s [یوم آزادی،فرمان قائد اعظم اور اقلیتوں کے حقوق]

چوتھا طبقہ .... اشفاق رحمانی
Column by - REHMANI ASHFAQ
 آزادی ہند کے ایکٹ میں ہندوستان اور پاکستان کی آزادی کی تاریخ 15 اگست درج کی گئی تھی۔ قائداعظم نے 15اگست 1947ءکو پاکستان براڈ کاسٹنگ سروس کی افتتاحی تقریب پر قوم کے نام پیغام میں فرمایا ”بے پایاںمسرت اور تہنیت کے ساتھ میں آپ کو مبارک باد کا پیغام دیتا ہوں۔ 15 اگست آزاد اور خودمختار پاکستان کی سالگرہ کا دن ہے“۔ جولائی 1948ءمیں پاکستان کی پہلی ڈاک ٹکٹ جاری کی گئی اس پر بھی آزادی کی تاریخ 15اگست 1947ءدرج کی گئی۔ دانشور اور مورخ بتائیں کہ وہ کیا قومی تقاضے تھے کہ قائداعظم کے جانشینوں نے آزادی کی تاریخ کو ہی تبدیل کردیا۔
 قائداعظم نے اپنے 13اگست 1947ءکے خطاب میں فرمایا ”اب ہمارے سامنے ایک نئے باب کا آغاز ہورہا ہے۔ ہماری کوشش یہ ہوگی ہم برطانیہ اور ہمسایہ مملکت ہندوستان اور دیگر برادر اقوام کے ساتھ بھی خیر سگالی اور دوستی کے تعلقات استوار کریں اور انہیں برقرار رکھیں تاکہ ہم سب مل کر امن، امن عالم اور دنیا کی خوشحالی کے لیے اپنا عظیم ترین کردار ادا کرسکیں“۔قائداعظم نے خیر سگالی، دوستی، امن اور خوشحالی کا جو پیغام دیا تھا وہ ہی آزادی کی روح تھا۔ افسوس بھارت نے قائداعظم کے پرخلوص جذبے کی قدر نہ کی اور ہندو ذہنیت تبدیل نہ ہوئی۔ قائداعظم نے اپنے اسی خطاب میں فرمایا ”عظیم شہنشاہ اکبر نے تمام غیر مسلموں کے ساتھ رواداری اور حسن سلوک کا مظاہرہ کیا۔ یہ کوئی نئی بات نہ تھی اس کی ابتداءآج سے تیرہ سو برس پہلے بھی ہمارے پیغمبرنے کردی تھی۔ آپ نے زبان سے ہی نہیں بلکہ عمل سے یہود و نصاریٰ پر فتح حاصل کرنے کے بعد نہایت اچھا سلوک کیا ان کے ساتھ رواداری برتی اور ان کے عقائد کا احترام کیا“۔قائداعظم نے خود حضور اکرم کے اسوہ حسنہ (امانت، دیانت، صداقت اور شجاعت) پر عمل کردکھایا۔انہوں نے کبھی سوچا بھی نہ ہوگا کہ ان کے پاکستان میں وہ دن بھی آئے گا جب مسلم اور غیر مسلم دونوں محفوظ نہیں ہونگے اور کلمہ گو مسلمان ایک دوسرے کا گلا کاٹ رہے ہونگے۔ کیا آج ہم سرور کائنات کے اسوہ حسنہ پر عمل کررہے ہیں ؟قائداعظم نے 15اگست 1947ءکو پاکستان براڈ کاسٹنگ سروس کی افتتاحی تقریب پر قوم کے نام ایک پیغام میں فرمایا ”نئی مملکت کی تخلیق کی وجہ سے پاکستان کے شہریوں پر زبردست ذمے داری آن پڑی ہے انہیں یہ موقع ملا ہے کہ وہ دنیا کو دکھا سکیں کہ ایک قوم جو بہت سے عناصر پر مشتمل ہے کس طرح امن و آشتی کے ساتھ رہ سکتی ہے اور ذات ، پات اور عقیدے کی تمیز کے بغیر سارے شہریوں کی بہتری کے لیے کام کرسکتی ہے“۔اسی خطاب میں قائداعظم نے مزید فرمایا ”امن اندرون ملک اور امن بیرون ملک ہمارا مقصد ہونا چاہیئے۔ ہم پر امن رہنا چاہتے ہیں اور اپنے نزدیکی ہمسایوں اور ساری دنیا سے مخلصانہ اور دوستانہ تعلقات رکھنے چاہتے ہیں۔ ہم کسی کے خلاف جارحانہ عزائم نہیں کررکھتے۔ ہم اقوام متحدہ کے منشور کے حامی ہیں اور امن عالم اور اس کی خوشحالی کیلئے اپنا پورا کردار ادا کریں گے“۔امن اور خوشحالی قائداعظم کی خارجہ پالیسی کا بنیادی اصول تھا۔ افسوس ہم آزادی کی روح سے انحراف کرکے مسلسل بھٹک رہے ہیں۔ ہمارا چالاک اور مکار ہمسایہ بھی ہمارے لیے مصائب پیدا کررہا ہے۔ قائداعظم نے اپنے اسی پیغام میں فرمایا ”اے میرے ہم وطنو آخر میں آپ سے کہنا چاہتا ہوں کہ پاکستان بیش بہا وسائل کی سرزمین ہے لیکن اس کو ایک مسلم قوم کے شایان شان ملک بنانے کیلئے ہمیں اپنی تمام توانائیوں کی ضرورت ہوگی“۔افسوس تو یہی ہے کہ بیش بہا وسائل کے باوجود پاکستان آج بھی زوال پذیر ہے۔ انقلابی عوامی جدوجہد کے بغیر پاکستان کو غاصبوں اور ظالموں کے قبضے سے نجات دلانہ ممکن نہ ہوگا۔جب تک آزادی کی روح بحال نہ ہوجائے ہم اپنے مسائل سے باہر نہیں نکل سکیں گے۔

Face of freedom of expression (III)

 REHMANI ASHFAQ

mediamanfrompk@gmail.com

“Ye Dagh Dagh ujala yeh Shab Guzeeda Sahar” {This leprous daybreak, dawn night’s fangs have mangled.} With the downing of Union Jack an era of national humiliation ended and with the dawn of 14th August, 1947 another era of humiliation of common man of Pakistan started. The first democratic Prime Minister of Pakistan Nawabzada Liaquat Ali Khan who was shot dead in a public meeting in Rawalpindi on 16th Oct.1951 h a year ago had unearthed the Pindi conspiracy hatched by military officers and civilian high-ups in 1950. Amongst the... culprits was Colonel Faiz Ahmad Faiz He was a poet of renown. His first collection Naqsh-e-Fariadi was the reflection of the misery of the oppressed under colonialism and his second volume Dast-e-Saba is the song of the agony of the common man of Pakistan. The above line was written by Faiz in August 1947. Faiz was put in jail where he remained for four years awaiting death sentence

Faiz emerged as the greatest exponent of freedom of expression along with Punjabi poet Ustad Daman, and Habib Jalib and film maker Riaz Shahid & his actress wife Neelo. As a result of suffocating conditions Faiz took self exile in Ayubian era, settled in Beirut and carried out fight for people of third world and the Palestinian cause. Through the power of the pen . Later Z.A.Bhutto restored his rightful position and gave him the status of Adviser on Culture. He received inter-nation recognition and was awarded Lenin Peace Prize.

Protesting against the discriminatory and draconian laws of Field Martial Muhammad Ayub Khan the Bengalis launched freedom movement in 1966 under the leadership of Sh. Mujeeb-ur-Rehman. In West Pakistan a political movement  Mujee sessifor restoration of political rights of the masses was launched by Z.A. Bhutto in 1967 who had resigned from the Aub Khan,s cabinet.He founded his Pakistan People’s Party in Dec. 1967 at the residence of Dr. Mubashar Hasan. The terror was so intense that no hotel dared to hold the party session. Both Mujeeb and Bhutto were charismatic leaders. They charmed the masses with their oratory for hours together. The short sighted military elite and oligarchy of West Pakistan could not understand the political situation in East-Pakistan. Gradually the situation was allowed to be slipped out of hand. Army Chief General Yahya Khan could not resist the temptation to topple Ayub Khan and take reins of state into his own hands. Parleys failed and monster of military action was let loose in Pakistan India intervened and Pakistan met with the most ignoble defeat at the hands of Indian Army. On 16th Nov. 1971 .Main cause of the debacle was that people to people exchange of views was guarded against by the dictators.

Credit goes to Democratic President and Prime Minister Z.A. Bhutto who took charge on 20th Dec.1971 that he formulated the 1973 Constitution passed unanimously. The right of freedom or freedom of expression can only be exercised within the limits prescribed by the Constitution of a country. Article 19 of 1973 Constitution sets limits as under:-

Article 19 Freedom of Speech: every citizen shall have the right to freedom of 

speech and expression and there shall be freedom of press subject to any reasonable restriction imposed by law in the interest of the glory of Islam or of the integrity , security or defense of Pakistan or any part thereof friendly related with foreign states, public order, decency or  morality  or in relation to contempt of court.

Z.A.Bhutto himself violated the 1973 constitution and dissolved the governments in the Frontier and Baluchistan unilaterally and installed governments of PPP. Bhutto curbed the people’s voice. He carried out military action in Baluchistan. Papers Punjab Punch of Hussain Naqi and Zindagi of Mujeeb-ur-Rahman Shami were closed for criticism on his government policies. Bhutto distanced himself from the people and allied with the feudal and the CSPs. Factory owners and the mercantile launched a protest under the garb of Islam. After some firing incidents on the processions General Zia-ul-Haq imposed Martial Law, the third in the history of Pakistan. He arrested Bhutto, dissolved Assemblies and abrogated the 1973 Constitution. He enforced his own brand of Islamic constitution adding Islamic amendments in the 1973 Constitution. In Ayub and Yahya era people were suppressed in regard to economic and political rights. But this time it was an ideological attack as well. Socialism was an abuse. It was rooted out from the Constitution. Laborers of Colony Textile Mills were fired upon killing 16. Abdur Rehman’ the labor leader from Kot Lakhpat was killed. General Zia-ul-Haq had very ambitious plans He encouraged sectarianism. He let the fanatics organize militarily. He let his fanatics take part in the Islamic” Jehad” against the Soviets. He was killed through a plane crash in 1988. The ensuing Civilian governments had to reap the bitter harvest sown by Zia. Internationally Pakistan’s human rights record is getting worse each day. The single track General Mussarraf mercilessly took military action against Lal Masjid inmates. And later against Nawab Bugti with total disregard to the historical perspective.

Gen Zia has thrown away the nation into an historic and ideological debate. Pakistan Army is the most precious asset of Pakistan. Pakistan Army is the guarantee between freedom and complete chaos. Army is fighting against an invisible enemy. It is a phantom. The phantom chiefs got military training during “Jehad-e-Afghanistan. The armed shadows are advancing towards modern cities. On the other hand over 50 TV channel are perennially giving vent to all types of ideas.  Anchor persons and thousands of intellectuals are enjoying full freedom of expression. The phantoms do not believe in democracy and civil constitution. Long drawn war has crippled the economy. Rupee has fallen to 102 per dollar. In sixties it was commonly said that there was hunger in India but the Indians enjoyed the right to bark whereas there was affluence in Pakistan but no freedom of expression.  Now the reverse of it is true. Pakistan is standing at the cross roads of history. Freedom of expression does not fill the bellies of masses.

Face of freedom of expression (II)

REHMANI ASHFAQ

mediamanfrompk@gmail.com

The story of injustices made and excesses and atrocities perpetrated on the freedom movement stalwarts is awful as well as deplorable. Amongst many other heroes of Struggle for Pakistan belonging to various districts two notable stalwarts of Pakistan movement belonged to Jallandhar District {East Punjab}. Khalifa Imam Din Baqa{settled in Gujranwala after the inception of Pakistan} was Secretary Jallandhar District Muslim League. Khalifa Sahib’s close friend was Maulvi Shamsul Haq.  Khalifa Sahib was dedicated political worker and a forceful public speaker and poet. Maulvi Shammi was an orator, journalist and poet. As a work Khalifa Sahib,s services are unparallel. He invited the Quaid-e-Azam- in Jallandhar and gave a resounding reception to the Quaid in 1942. He worked day and night in April 1937 to make this success of Malik Barkat Ali possible as M.P Punjab Assembly. After partition he stayed in the refugee camp Jallandhar Cantt, for six months for the evacuation of refugees to Pakistan He was a poor primary school teacher. In Gujranwala he did not grab any evacuee property. He lived a miserable life and having fed up with the Muslim League leadership he was forced to join the Awami League of Suharwardy.  As a result of a speech in Ayub was imprisoned under D.P.R. His life story is recorded by Prof Sajjad Mirza in his book Baqa-i-Dawam.

After migrating to Pakistan Maulvi Shamsul Haq settled in Faisalabad and launched his paper Insaf. He criticized the district administration for neglecting the refuges through his paper and fairy speeches. One day plain clothes men took him from his hours. He never returned. He was the first missing journalist after Partion.

After the inception of Pakistan the crisis of governance gripped Pakistan Prime Minister Liaquat Ali Khan combined the positions of President of the Muslim League and Prime Minister in his person. The provincial Chief Ministers followed suit. Mian Abdul Bari made protest. He was humiliated. Power struggle started between the feudal and the bureaucracy. Government of India Act 1935 was adopted as the constitution. Bureaucracy dominated the polity.  An entire nation was made a hostage. Bengalis were in majority. For nine years a democratic constitution was not framed. Voices of protest from East Pakistan were gagged. Governor General Ghulam Muhammad abrogated the constituent assembly in 1953 and unceremoniously ousted the Bengali Prime Minister Kh. Nazim-ud-Din. East Pakistan was made a colony of West Pakistan. All voices of protest were curbed. Maulvi Tamiz-ud-Din Speaker lodged a writ in the Sindh High Court against the undemocratic action of the G.M. The court nullified the action. Govt. went to Supreme Court which under Justice Munir upheld the action of the Governor General under law of necessity, which law became an instrument of oppression in the hands of later Presidents and Military dictators. New elections were held and at last the first democratic constitution was passed in 1956 which upheld the principle of parity between the two wings in order to make the Hindu population of East Pakistan ineffective. Earlier language protest in Dhaka was suppressed with iron hand by the Punjabi and Urdu Speaking bureaucracy of East Pakistan. Bengali Youth were discouraged entry into the Pakistan Army attaching the stigma of non-martial race. Col, later self-styled General Iskandar Mirza made a plaything of the politicians. He had sworn in as the first civilian President. His ethnic origin was Bengali. He had plans to declare himself the emperor of Pakistan.  He was ousted from power by Military Dictator Muhammad Ayub Khan in an exemplary, unceremonious way. Ayub Khan abrogated the 1956 Constitution and grabbed power on 27th October 1958.