europe experiences pakistan

Europe experiences what Pakistan has been facing f…

For decades, Pakistan has been living with extreme heat. Every summer, temperatures rise above 50°C in parts of Sindh and Balochistan, and cities across Punjab and southern Pakistan face prolonged heatwaves that make daily life a struggle for survival. Agricultural workers, construction labourers, sanitation staff and traffic police continue working under the blazing sun, often without adequate rest, shade, drinking water or legal protection. Heat has long been an occupational hazard in Pakistan, but, unfortunately, it has rarely received the policy attention it deserves.

Now, Europe is confronting an extreme heat that Pakistan has experienced for years recorded above 50°C.

The recent heatwave across Europe has pushed temperatures above 40°C in Germany, France, Italy, Spain and several other countries. Heat warnings have become routine, hospitals have reported sharp increases in heatstroke cases, schools have closed, transport systems have been disrupted, and governments have activated emergency response plans. The crisis has revealed that no country, regardless of its wealth or technological advancement, is immune to the accelerating consequences of climate change.

The difference is that Europe’s heat emergency is still treated as an exceptional event, whereas in Pakistan extreme heat has become almost routine. Every year, millions face dangerous temperatures with little expectation of institutional support. When temperatures exceed 50°C in Jacobabad, Dadu, Sibi and surrounding districts, headlines fade within days even though the suffering continues for months.

Pakistan has already paid a heavy price for climate inaction. The 2015 Karachi heatwave claimed well over a thousand lives within a few days, overwhelming hospitals and exposing serious weaknesses in disaster preparedness. Later investigations identified prolonged power outages, water shortages and the absence of coordinated emergency planning as major contributors to the tragedy. The disaster should have transformed national preparedness for future heatwaves. Instead, progress has been uneven and largely confined to a few urban centres.

The devastating floods of 2022 offered another painful lesson. Although Pakistan contributes less than one percent of global greenhouse gas emissions, it suffered one of the worst climate disasters in its history, affecting more than 33 million people, destroying homes, schools, hospitals and agricultural land, and causing economic losses worth billions of dollars. The catastrophe exposed Pakistan’s vulnerability to climate extremes, ranging from floods to droughts and heatwaves. A long-term climate adaptation has failed to keep pace with rapidly increasing climate risks.

Yes, climate change is not an environmental issue. It is a public health crisis, to be very clear, it is an economic challenge and a labour rights issue. Thousands of outdoor workers continue to perform physically demanding jobs during the hottest hours of the day without mandatory heat safety standards. Lost productivity, rising healthcare costs, declining crop yields, and growing pressure on electricity and water systems are becoming defining features of Pakistan’s summers.

Europe’s current experience should be seen as a lesson that climate friendly cannot be built only after disasters occur. Infrastructure must be redesigned for rising temperatures, cities need more trees and green spaces instead of endless concrete, early warning systems must reach vulnerable communities, and labour laws should guarantee rest breaks, access to drinking water and protection for outdoor workers during extreme heat. Schools, hospitals and public buildings should also be adapted to withstand prolonged periods of extreme temperatures.

For developed countries, the heatwave exposes the limits of relying solely on emissions reduction without making sufficient investments in climate adaptation. For Pakistan, it is another warning against repeating the cycle of learning lessons only after each catastrophe. The country’s climate history from Karachi’s deadly heatwave to the unprecedented floods of 2022 offers painful experiences of the cost of delayed action.

The climate crisis no longer belongs to the future or to any single region. It is unfolding across continents, exposing both rich and poor nations to unprecedented risks. Europe is now discovering what Pakistan has known for years: extreme heat is not merely uncomfortable. It is deadly, economically destructive and socially unequal. The real question is no longer whether another climate disaster will arrive, but whether governments will finally learn from the ones that have already occurred.

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  • Federation or Fragmentation?

    “Federalism is self-rule plus shared rule”—Daniel J. Elazar The recurring demand for creating new provinces in Pakistan resurfaces with remarkable regularity. Whenever governance falters, regional disparities widen or perceptions of neglect become politically expedient, voices emerge advocating the redrawing of provincial boundaries. Southern Punjab, Hazara, Bahawalpur and other regions are periodically cited as compelling examples of territories whose aspirations can supposedly be fulfilled only through separate provincial status.  The proposition appears deceptively simple: smaller provinces would bring government closer to the people and consequently ensure better governance. Yet constitutional questions are seldom answered by geographical arithmetic. Before redrawing Pakistan’s political map, we must first answer a more fundamental question: what is the constitutional purpose of a province within a federation? The quote by Daniel J. Elazar, one of the foremost scholars of federalism is a simple expression that encapsulates the philosophy underlying every successful federation. A federation is neither a unitary state nor a loose confederation of independent entities. It is a constitutional partnership in which constituent units voluntarily participate in the exercise of shared sovereignty while retaining their distinct political identities. The essence of federalism, therefore, lies not in the number of constituent units but in the constitutional balance between unity and diversity. Pakistan’s provinces were never intended to function merely as administrative divisions. Punjab, Sindh, Khyber Pakhtunkhwa and Balochistan represent historical regions possessing distinct linguistic, cultural and political identities. Their constitutional status cannot be viewed solely through the lens of administrative convenience. They constitute a federal compact upon which Pakistan’s constitutional structure rests. Altering provincial boundaries is therefore not merely a question of improving governance; it involves reconsidering the architecture of the federation itself. None of this implies that demands for new provinces are devoid of merit. Those advocating separate provincial status often point towards genuine grievances. Regions distant from provincial capitals frequently complain of inadequate public investment, poor infrastructure, unequal employment opportunities, weak political representation and an enduring sense of neglect. Such concerns deserve neither dismissal nor ridicule. Every federation must continuously reassess whether its institutions are responding equitably to the aspirations of all its citizens. There are, undoubtedly, persuasive arguments in favour of creating additional provinces. Smaller administrative units may improve governmental accessibility, reduce bureaucratic distance, strengthen regional representation and permit more focused development planning.  India’s creation of states such as Chhattisgarh, Uttarakhand and Telangana was largely justified on similar considerations. In certain instances, administrative decentralisation has indeed facilitated more responsive governance. It would therefore be intellectually dishonest to dismiss the proposal merely because it challenges existing boundaries. Yet comparative constitutional experience also counsels caution. Nigeria expanded from three regions to thirty-six states without eliminating corruption, insecurity or administrative inefficiency. India itself continues to witness demands for further statehood despite repeated territorial reorganisation. The number of constituent units has never, by itself, guaranteed good governance. Effective administration ultimately depends upon the quality of institutions rather than the quantity of provinces. This distinction is often overlooked in Pakistan’s public discourse. Governance failures are frequently attributed to geography when they are, in reality, institutional. Weak local governments, politicised bureaucracies, uneven fiscal distribution, inadequate accountability and inconsistent policy implementation cannot be remedied simply by drawing new boundaries upon a map. Multiplying provinces without simultaneously strengthening constitutional institutions merely reproduces existing weaknesses on a smaller scale. Perhaps the most neglected dimension of this debate is local government. Modern constitutional democracies recognise that genuine democracy begins not in distant capitals but within local communities. The closer government remains to the citizen, the greater its responsiveness and accountability.  Unfortunately, Pakistan has historically oscillated between centralisation and reluctant decentralisation, often treating elected local governments as temporary administrative experiments rather than permanent constitutional institutions. Before concluding that additional provinces constitute the solution, we ought first to ask whether meaningful local self-government has ever been sincerely allowed to flourish. Equally important is the constitutional process itself. The creation of new provinces cannot become an instrument of transient political expediency or electoral bargaining. It must emerge from broad constitutional consensus, careful economic evaluation, administrative necessity and, above all, the informed consent of those directly affected. Constitutional engineering undertaken without social consensus has rarely strengthened federations; more often, it has deepened existing divisions. The debate, therefore, should not be framed as one between those who favour additional provinces and those who oppose them. The real issue is whether territorial reorganisation genuinely addresses the underlying causes of poor governance or merely offers an attractive political slogan. A federation derives its strength not from the number of provinces appearing on its map but from the confidence its citizens repose in the fairness of its institutions. Where constitutional principles are respected, resources distributed equitably and local governments empowered, both large and small provinces can flourish. Where these foundations are absent, no amount of territorial rearrangement can compensate for institutional decay. Pakistan’s future will ultimately be determined less by the cartography of its provinces than by the constitutional maturity of its federation. If new provinces emerge through genuine constitutional consensus and demonstrable administrative necessity, they may well strengthen the federal structure. If, however, they arise merely as instruments of political convenience or regional rivalry, they risk replacing the promise of federalism with the peril of fragmentation.  The challenge before Pakistan, therefore, is not simply to decide how many provinces it should have. It is to determine whether the federation can faithfully uphold the constitutional promise of self-rule and shared rule upon which every enduring federal democracy ultimately depends. _____________________________________________________________________________ The writer, lawyer and author, is former Adjunct Faculty at Lahore University of Management Sciences (LUMS), a member Advisory Board and Senior Visiting Fellow of Pakistan Institute of Development Economics (PIDE) 

  • The Intellectual Odyssey: Revisiting Daryabadi

    Bio: Hamza Tareen is a student at LUMS, majoring in Political Science and with a keen interest in philosophy and theology.   Few individuals’ legacies are defined more by their peculiar life accounts than by their vast scholarly contributions. Majid Daryabadi is probably of that ilk. An exceptionally gifted child, raised in a deeply devout family, his life was in complete accord with the theological influences that enveloped him: from wearing the characteristic religious turban to being tutored in Quran and Arabic from the very early years. And, at the precocious age of thirteen, Daryabadi began penning polemical articles and essays aimed at defending Islamic doctrines—and refuting rival traditions. However, hardly anyone could have anticipated the drastic tempest that would soon ensue and shake Daryabadi to his core. Coming across the book titled The Elements of Social Science was the critical juncture in his life which struck at the very heart of his values. This work did not flagrantly castigate Islam or denounce any other religion; it assaulted something else: the underpinning social and moral frameworks which form the bedrock of society. Little wonder that Daryabadi, still a 16-year-old who had just finished his Matriculation, was disillusioned with the guiding theological foundations he had long cherished ‘when the claims and arguments of the book were in complete accord with libidinal urges’. This episode was the turning point in his life which estranged him from his beliefs and was the nascent emergence of a decade-long journey of doctrinaire atheism. Although his shift to skepticism was driven and cemented by encounters with the works of eminent atheists and philosophers, one thing particularly arrests attention and exposes the academic dishonesty present profusely in Western academia: the spurious claim that the citadel of their scholarship is erected upon objectivity and dispassionate ‘impartiality’. Daryabadi, in his autobiography, elaborates that ‘a poison ran through the lines’ of seemingly ‘objective’ and ‘scientific’ scholarship. In a remarkably furtive and implicit manner, the most profound religious convictions would be scoffed at and trampled underfoot. Two such illustrations are worth noting: a voluminous piece of psychology argued, targeting the blessed Prophet (PBUH), that it was possible for a man suffering from epilepsy to leave behind a great legacy. In another instance, the Prophet was depicted—reprehensibly and coarsely—in an artificially concocted image, which was merely the deplorable translation of West’s bias towards Islam. Daryabadi persisted in his skepticism of religion and would fiercely critique it through his various publications. But despite the outright repudiation, there was a concealed, but potent, bond with Islam, which did not wither away; when Samuel Zwemer, a Christian polemicist who had come to British India for a conference, began his critique of the religion, Daryabadi—by then an atheist—would offer his rejoinders in defense of the faith. The subtle and discreet traces of sacred convictions had survived the materialistic tumult. It was after a decade that Daryabadi would, slowly and gradually, experience a shift in trajectory. His voracious propensity to read, coupled with sheer curiosity, led him to scrutinize the works of semi-atheistic philosophers who had entertained spiritual dimensions and possibilities beyond the cold, materialistic realm. Subsequently, he delved into the study of Buddhism, Hinduism and theosophy. Something profound had changed. Seeds of belief had been sown—once again. Engaging with the spiritual aspects of the traditions led him to deliberate the possibility of the unseen. Taken aback by the profundity of insights and reflecting upon their perennial truths, Daryabadi was intrigued. His quest for the truth eventually led him to Mawlana Jalaluddin Rumi’s Masnavi—the classic fountain of spirituality. The exemplar of Tasavvuf left a lasting imprint on Daryabadi’s rationalist outlook, unfolded before him a new horizon, and imbued him with an acute consciousness of the divine. Rumi’s Masnavi uplifted him from the recesses of oblivion to the light of the sacred. An epiphany reverberated through his austerely skeptical frameworks: the expanse of truth was too wide to be captured by the empiricist. And then came the final ‘nail in the coffin of atheism and apostasy’ when Daryabadi once again ventured to open the divine book, now bestowed with the ability to perceive the truths contained therein. That translation of the holy book was rendered by Muhammad Ali Lahori, a member of the Ahmadiyya movement, and Daryabadi’s enduring gratitude to him was a reminder to the puritanical Muslims who refuse to see the value in the works of those they deem astray. A poignant pilgrimage to the former self followed thereafter, and Daryabadi pledged allegiance to the renowned Sufi master Shaykh Ashraf Ali Thanavi—his father’s prayers had been finally answered. He went on to author a multitude of books, with his magnum opus being the multi-volume exegesis of the Holy Quran, Tafsir-i-Majidi, and was ultimately etched into history as a towering Muslim scholar who contributed immensely to Islamic scholarship.

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