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Double Happiness

The UN-sponsored World Happiness Report 2017 ranks China at 79, Pakistan at 80 and India 122 among 155 countries. A Forbes magazine analysis attributed the Pakistani population’s significantly higher ‘happiness’ than India’s to two factors: greater economic freedom and larger government expenditures. Such expenditures have been made possible mostly by the CPEC project.

Pakistani ‘happiness’ can be further enhanced if the country can efficiently execute the CPEC infrastructure projects and extend these investments to social infrastructure and the real economy. So far, despite glitches, CPEC implementation is proceeding well. But Pakistan must address three major issues. Keep reading 》》》》
https://www.dawn.com/news/1324283/double-happiness

Partition India-Pakistan: Does the ‘greatest exodus in human history’ interest us?





As the 70th anniversary of the Partition of the Indian sub-continent approaches just 21 weeks from today -- a day when Pakistan came into being – one cannot help but to notice that virtually nothing special has been planned in Pakistan to observe the ‘greatest exodus in human history’.
Who was responsible for this tragedy >>>>> 


Lahore and Partition are intrinsically bound. The bloodbath in the streets and lanes of the city makes gruesome reading. Sadly, our elders were shocked into silence. That was our loss. Stories of children being decapitated, or women kidnapped and raped were commonplace. In Punjab, as in Lahore, women escaped the social disgrace by killing themselves. A lot simply jumped into wells. In some case fathers themselves decapitated their daughters. Even today if you research you will find Sikh and Hindu women living in the walled city after being forced to convert and marry the men who knew of their fate.

Two Nation Theory, Ideology of Creation of Pakistan  >>>>

If you read official accounts (File LVII/12/166-G of DLO West Punjab is just one example) you can read about MLAs (members of legislative assembly) owning up to 200 girls each to sell. Most Pirs and tribal and feudal leaders were no better. The rich profited immensely from the tragedy, as they always during tragedies. Nothing today has changed. The same was true on the other side of the line -- that tragic masterpiece of ‘divide and rule’ which we have started to believe in. Communal reality invariably has bloodied hands.

To learn what must be done, surely it makes sense to study what is being planned on the other side of the divide. I write these lines to instigate ideas to spring forth. In no way do I intend to belittle what our Indian friends are doing. It is critical that we also tell our story with flair. For starters the Indians have launched a massive well-planned series of events that will last a full six months. Starting from the 15th of March, exactly six months before the time Partition took place, in the nearby city of Amritsar they inaugurated at the old town hall, just near Jallianwala Bagh, their first ‘Partition Museum’. This splendid effort of concerned Indians is headed by Lord Desai of Britain’s House of Lords, who himself once lived in Lahore.


From what one can make out on the internet, it is an impressive effort that will conserve stories of how people on the ‘other side’ fared. But two very interesting events, probably unrelated, are running parallel to this effort. Firstly, a British film named ‘Viceroy’s House’ has been launched the world over exactly six months before the Aug 14-15 deadline. Many people, including Fatima Bhutto, interpret it as a subtle attempt to blame Jinnah, and the Muslims, for the tragedy. Secondly, they have set into motion an exceptionally eloquent London-born Indian politician, Shashi Tharoor, a Fletcher School of Law and Diplomacy graduate and a Tufts PhD at the age of 22 years and head of India’s Select Committee of External Affairs, to launch a campaign to expose ‘colonial’ Britain. This will buy India a moral high-horse as they set about to, very subtly, promote India as the new superpower. Both are excellent ‘soft power’ efforts have caught the attention of the world. We must learn from them.

Lastly, Indian embassies the world over have launched fortnightly events to dwell on different aspects of the history of India. Each embassy is to hold 10 functions. On the media front Indian writers with inroads in major foreign newspapers, have started propagating that everything great in human history, like the creation of the mathematical concept of ‘zero’, was an Indian ‘First’. Similar stories will probably be planted in the days to come.

One cannot deny that within six months they will surely have hammered home their message. Does this also mean ‘isolating Pakistan’ in the minds of the world? This I cannot pontificate on. The question is should Pakistan also observe this ‘greatest exodus in human history’ that led to the very creation of our country? My view is that Pakistan should not compete with India on what was surely a collective tragedy. Pakistan just needs to present its point of view in simple, yet subtle ways, correcting a lot of disinformation (call it fake facts). The effort calls for investing heavily to raise our image as a country. This is our real defence that has no budget. To make a dent Pakistan needs sharp educated thinking minds, not semi-literate megalomaniacs wanting to make money out of tragedies.

Let me put forth a few well-researched facts. The concept of ‘zero’ came forth in the land that is today Pakistan. It has nothing to do with present-day India. Also the very first linguistic masterpiece, Panini’s ‘Astadhyayi’, or the rules of Sanskrit grammar, was written in the land that is today Pakistan. It too has nothing to do with present-day India. For that matter research is now bringing forth the proposition that Vedic Sanskrit emerged from Old Punjabi, and that Classical Sanskrit (the word Sanskrit means ‘refined’) was a refined version of Punjabi. Luckily, it are Indian scholar themselves, relying on computerised analysis, who have come up with this assertion.

We must realise, and be proud of the fact, that our Indus Valley Civilisation is the world’s oldest. We know full well that the Ganges Civilisation came several thousand years’ later. Have we ever owned this verifiable fact of life? The real cause of the eastward movement of people 2,500 years ago was that the tolerant view of religion by those living in present-day Pakistan did not fit the profiteering Brahmin point of view. Just read the Vedas and the Gita and you will find ‘believers’ not being allowed to cross to the west of Sutlej lest they get polluted.

It is about time that just as British children are not taught ‘colonial history’, or American children know nothing of the massacre of Native Americans by the million, or for that matter Indian children textbooks avoid mentioning the land from where their sacred book came, we also must stop teaching children that our history started when a foreign invader “saved us”. The truth is otherwise, and very gruesome. We also know that all the Hindu sacred books, the five Vedas, the Mahabharata and others were all written in the land of Pakistan. Does the world know, or even realise this? For that matter do we ourselves know this?

But we can certainly take an impressive first step by allocating the former Bradlaugh Hall, former headquarters of the Indian National Congress and where on 26th of January 1926 was adopted a resolution which is today India’s Republic Day, to convert it into Lahore’s Partition Museum. Lahore and Amritsar can have two similar museums. If our rulers support this effort, it will be the first massive step towards telling the world our part of the story, a story our children do not know.

This effort should certainly not be to disrespect what happened to non-Muslim victims in their ancestral homes in any way, but to put forward the proposition that both sides of the divide were devastated. This can be a major step towards fighting back collectively, for it has resulted in the emergence of extremist ideologies on both sides of the divide.

But how do we pass on this message to the academic world? We have before us the undeniable fact that India has 205 ‘academic chairs’ in various leading foreign universities. Pakistan has only 12. All the Indian chairs have scholars working within them without a break. They are busy spreading the message crafted by their State. All the 12 Pakistani chairs lie empty, some for years now. Ideas never interest our legislators, for there is no money to be made. Readers surely are better judge what interests them!
By MAJID SHEIKH
https://www.dawn.com/news/1321411/harking-back-does-the-greatest-exodus-in-human-history-interest-us

Partition of India - Wikipedia

https://en.wikipedia.org/wiki/Partition_of_India

Jump to Pakistan - The violence affecting these areas during partition precipitated an exodus of ... Normallly, traffic between India and West Pakistan was ...

The Bloody Legacy of Indian Partition - The New Yorker

www.newyorker.com/magazine/2015/06/29/the-great-divide-books-dalrymple

Jun 29, 2015 - In August, 1947, when, after three hundred years in India, the British finally left, the subcontinent was partitioned into two independent nation states: Hindu-majority India and Muslim-majority Pakistan. ... In Punjab and Bengal—provinces abutting India’s borders with West and ...

Murder, rape and shattered families: 1947 Partition Archive effort ...

www.dawn.com/news/1169309

Mar 13, 2015 - Millions of Muslims migrated from India to Pakistan. Partition marked a massive upheaval across the subcontinent. Hindus living for generations ...

The Partition of India and Creation of Pakistan - ThoughtCo.com

https://www.thoughtco.com › ... › Asian History and Culture › South Asia

Mar 2, 2017 - What was the Partition of India, and why did it happen? Learn more about this critical fracture in the subcontinent, just as it achieved ...

BBC - History - British History in depth: The Hidden Story of Partition ...

www.bbc.co.uk/history/british/modern/partition1947_01.shtml

Jump to Hopes for Pakistan - Strong support for the idea of an independent Pakistan came from ... Independent Pakistan inherited India's longest and ...

India & Pakistan Separation 1947 - YouTube

https://www.youtube.com/watch?v=HqIy_RXaApk

May 19, 2010 - Uploaded by pawan2love
Look at the video what all happened in the year 1947 when Ind... ... shows you the incidents took place when ...

Heartbreaking Stories from the 1947 India-Pakistan Partition - IlmFeed

ilmfeed.com/heartbreaking-stories-from-the-1947-india-pakistan-partition/

Aug 15, 2015 - The 1947 partition of India and Pakistan led to the largest mass migration in human history of some 10-15 million people with Muslims ...

1947 Partition Archive

www.1947partitionarchive.org/

The 1947 Partition Archive records life stories shaped by Partition. Witnesses are waiting right ... For Donations in INDIA, PAKISTAN, BANGLADESH, please visit ...

What were the reasons behind the Indian-Pakistani partition of British ...

https://www.quora.com/What-were-the-reasons-behind-the-Indian-Pakistani-partition-of...
1. Congress leadership: Nehru and Gandhi underestimated Jinnah, Muslim League, ... India-Pakistan Rivalry ... Muslim-Indian(religion) partition of India,1947.

India-Pakistan Partition 1947 - GlobalSecurity.org

www.globalsecurity.org/military/world/war/indo-pak-partition2.htm

Nov 7, 2011 - At midnight, on August 15, 1947, India and Pakistan strode to freedom. ... The division of the Indian subcontinent involved the partition of two ...
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Altaf Qamar - Pakrna Ishtehari Mulzim پکڑنا اشتہاری ملزم کا اور صدر پاکستان کے سامنے پیشی

الطاف قمر سابق انسپکٹر جنرل پولیس اپنے تجربات کو دلچسپ انداز میں تحریر کر رہے ہیں -  "پکڑنا اشتہاری ملزم کا اور صدر پاکستان کے سامنے پیشی" اسی سلسلے کی ایک کڑی ہے ، ملاحظہ فرمائیں..  پی ڈی ایف فائل :https://goo.gl/NM5oqu


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Sufism, Spirituality and Terrorism


Here’s an advice to those few who, after that terrible terrorist attack at the shrine of Lal Shahbaz last week, rather brazenly began to speak more about the practice of people performing the dhamaal at the shrine, than the attack itself: Do the dhamaal! It just might shake you up and make you remember that over 80 innocent lives were lost in the attack, out of which 25 were children. You may be losing your humanity by sounding the way you are, but try to at least hold on to your soul which is clearly being gnawed away by your fake sense of intellectual and theological superiority.

Doing the dhamaal
NADEEM F. PARACHA

I consider myself a ‘Muslim rationalist.’ Over the years I have devoured the writings of well-known South Asian ‘Muslim modernists’, from Sir Syed Ahmad Khan, Syed Ameer Ali, Chiragh Ali to Muhammad Iqbal and Fazalur Rehman Malik.

Sir Syed has been a particular favourite of mine. His writings became the road which I eventually took almost 25 years ago when I decided to ditch the rapidly fading and crumbling highway of ‘Marxism.’ As a young man I had taken the so-called Marxist thoroughfare to avoid the twisted, bumpy pathway being constructed by the state and government of Pakistan back in the 1980s. This pathway eventually led the country to a very dark place, haunted by some vicious ideological and theological complications, and, consequently, multiple tragedies born from these convolutions.

The first time I actually managed to discover Sir Syed’s rather remarkable stream of logic (outside of the one-dimensional portrayal of the man present in text books), was through a 1987 tome on Sir Syed by Shafique Ali Khan. Quoting from a late 19th century essay by Sir Syed, Shafique Ali wrote that Syed believed the Muslims of India, after reaching the heights of imperial power, had become dissolute and lazy. When this led to them losing political power, they became overtly nostalgic about imagined past glories, which in turn, solidified their inferiority complex. This caused a hardening of views against modernity and the emergence of a dogmatic attitude in matters of faith.

Advice for those who after the terrorist attack at LalShahbaz’s shrine, focussed more on condemning the ecstatic dance
In 1943, S.W. Cantwell in Modern Islam in India wrote that to Syed, the decrees passed by ancient ulema were time-bound and could not be imposed in a changing scenario of what was taking place here and now. Syed believed that the codes of belief and spirituality were the main concerns of Islam and that cultural habits (pertaining to eating, dressing, etc.) are mundane matters for which Islam provides only moral guidance because they change with time and place. Syed added that if faith is not practiced through reason, it can never be followed with any real conviction. He insisted that the ulema were conceiving their world view by uncritically borrowing from the thoughts of ancient ulema. To him, this had made them dogmatic in their thinking and hostile towards even the most positive aspects of the changes taking place around them.

Yet, during the period in which I had begun to somewhat discover the inner workings of what came to be known as Muslim Modernism, I continued to frequent the shrines of Sufi saints and joyfully partake in ceremonies such as the dhamaal. At the shrines of Karachi, the interior of Sindh and South Punjab, my teachers were the thousands of downtrodden men and women who would come to the shrine in droves, and still do. I had been reading book after book on Sufism, but thanks to what I had learned from observing and talking to the common folk at the shrines, I have always maintained that there was absolutely nothing doctrinal about Sufism.

If one observes South Asia’s ancient shrine culture, he or she will notice that Sufism in the region has always been more experiential than doctrinal. I have wondered, why, as a young man, I used to just walk into shrines to listen to a qawwali or do the dhamaal. I did not belong to the class of people who largely visit shrines. Indeed, I could not help but visit these places weighed down by the baggage of being a member of the urban middle-class and its inherent belief of being more educated, ‘civilised’ and chiefly more informed about matters of the faith than the men and women who throng the shrines.

If one observes South Asia’s ancient shrine culture, he or she will notice that Sufism in the region has always been more experiential than doctrinal.
But the moment I became part of all that goes on in a shrine, I began to understand that ideology had nothing to do with this. Things like the dhamaal and qawwali were cathartic exercises, beyond which lay an attempt by a person to strike a special connection with the Almighty which just cannot be intellectualised or rigidly ritualised.


What I learned from (and about) the many people that I interacted with at the shrines was that the saints struck such a connection by roaming among the masses and then, after transcending regimented rituals, they retreated inwards to reach those parts of the mind and the heart that were not so well-known or explored. From here, they claimed, they could actually experience the presence of the Almighty — a presence whose power and beauty may render a mortal man senseless, and annihilate his ego. The annihilation process in this context (fana) was the price the saints were willing to pay.

Indeed, due to habit, I am still trying to intellectualise all this but at least all those visits to the shrines in my youth did often annihilate my middle-class ego and inherent sense of superiority. Never have I felt the awe-inspiring might and beauty of the Almighty and his many creations, as I did in those less pretentious days of youthful discovery.

I haven’t done the dhamaal for over 20 years now. And I don’t know why. Maybe to continue avoiding middle-class biases and that fabricated sense of superiority which my class carries, I have laden my mind with equally weighty doctrines that stand opposed to such biases? Maybe. But even today, when I listen to a qawwali or watch a group of people doing the dhamaal, I can, just for a moment, still feel that inexplicable burst of spiritual liberation which I used to as a younger man.

So, here’s an advice to those few who, after that terrible terrorist attack at the shrine of Lal Shahbaz last week, rather brazenly began to speak more about the practice of people performing the dhamaal at the shrine, than the attack itself: Do the dhamaal! It just might shake you up and make you remember that over 80 innocent lives were lost in the attack, out of which 25 were children. You may be losing your humanity by sounding the way you are, but try to at least hold on to your soul which is clearly being gnawed away by your fake sense of intellectual and theological superiority.

Original: https://www.dawn.com/news/1316895/smokers-corner-doing-the-dhamaal
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Pakistan - Electoral Reforms, Mixed PR electoral system, German model is the answer to corrupted system

PROPOSALS by the Parliamentary Committee on Electoral Reforms to resolve operational problems of our electoral system would facilitate fair and free elections. The committee has not proposed systemic reform by changing the electoral formula. It has favoured the present system requiring relative majority of votes to win in a single-member constituency for national and provincial assemblies.
This individual-oriented system of disproportional representation on the basis of a dubious majority is not suitable for Pakistan. Originally introduced for local bodies, this system has localised the body politic of the country.
Many persons elected under this system lacked the quality of national leadership. Votaries of this system should realise that governance of Pakistan is too complex a matter for local influential persons with local bias.
Alternatively, a modified German system of the party-oriented mixed proportional representation on the basis of a genuine majority is needed for Pakistan. With provisions of single-member and multi-member constituencies, it would integrate voter-representative and vote-seat relationships.
Such a system would enhance ability of leaders to steer the ship of the state. Hopefully, better elected leaders would strengthen democracy and block the way for self-appointed leaders of the disappointed nation.
Another model of this system was proposed by famous German psychologist Dieter Nohlen in his book Electoral System: Options for Pakistan(1995), published by German organisation Friedrich Ebert Stiftung (Islamabad). He opined that “electoral systems are important elements which mould the structure of a representative democracy.
Taraq Jazy, Islamabad, Published in Dawn, February 26th, 2017: https://www.dawn.com/news/1316972/pr-electoral-system

Related:

Why Electoral Reforms in Pakistan?

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Image result for german electoral system

Electoral system of Germany

Germans elect their members of parliament with two votes. One vote is for a direct candidate, who ought to receive a plurality vote in his election district. The second vote (considered as more important) is to elect a party list in each province as established by its respective party caucus. Half of the Bundestag is then filled with candidates that won their electoral districts by the first votes and the other half by candidates from the party lists according roughly to the proportion the parties receive from the second votes according to a complex mathematical formula. Common practice is that direct candidates are also placed on the electoral lists at higher rankings as a fall-back if they do not win their districts.
Voting system:
The voter has two votes. The federal election system distinguishes between 'first' and 'second' votes. However, these terms refer neither to a hierarchical order of importance of the votes, nor to a logical (chronological) sequence in a valid election process. According to public polls, about 70% (2002) to 63% (2005) of the voters mistakenly thought the first vote to be more important than the second. In some state election systems that have two voting systems modelled after the federal election setup, the votes are called 'vote for person' and 'vote for list'. It is important that both votes have distinct functions.
First vote
The first vote allows the elector to vote for a direct candidate of his constituency, who applies for a direct mandate in the Bundestag (see illustration above, no. 2). Relative majority voting is used, which means that the candidate who receives most of the votes gets the mandate. If the vote results in a tie, the lot drawn by the leader of the regional election is decisive. In this case, the votes for the other candidates are invalid. The primary function of the first vote is to personalize the election. As there are 299 constituencies at the moment, the same number of mandates in the Bundestag are distributed to the elected candidates in each district. However, the first vote does not determine the power of the parties in the Bundestag. For each direct mandate in a Bundesland the party always receives one mandate less from the second vote.
The size and the geographical shape of the electoral constituencies are revised by an electoral committee appointed by Germany's Head of State. The final decision is made by the German Bundestag and can be found in an attachment to the federal electoral law.
Second vote
For the distribution of seats in the German Bundestag, the second vote is more important than the first vote. This second vote allows the elector to vote for a party whose candidates are put together on the regional electoral list. Based on the proportion of second votes, the 598 mandates are distributed to the parties who have achieved at least 5 percent of valid second votes (see election threshold). Since the 1987 German Bundestag elections, the distribution of seats was made according to the Hare-Niemeyer method. Due to a change in the law passed in January 2008, the distribution of seats is now made according to the Sainte-Laguë/Schepers method.
The proportion of seats a party gets in the Bundestag approximately equates to the percentage of votes the party gets in the election. Discrepancies result from overhang and the election threshold. According to §6, para. 1, clause 2 of the Federal Election Law the electors' second votes are not accounted for if those electors give their first votes to a successful and autonomous direct candidate (a candidate who is not nominated by a party). This rule is designed to prevent a double influence on the composition of the Bundestag.
A similar problem occurred at the Federal Election in 2002. The PDS got two direct mandates in Berlin, but with only 4.0% of second votes they failed to pass the election threshold. The second votes from the electors who voted for those direct candidates counted nevertheless, since in this case both candidates belonged to a party which had handed in a regional list in the respective Bundesland. In its decision of November 23, 1988 (Federal Constitutional Law 79, 161), the Federal Constitutional Court pointed out the relevant loophole in the Federal Election Law to the legislative body. Abolishing the system with first and second votes with the possibility of splitting votes – meaning the elector's option to vote for a direct candidate and for a party independently – would solve the problem automatically.

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