gen jantar mantar

Gen Z, Jantar Mantar & PM Modi

If a protest is peaceful, does not create problems for the public, and remains free of violence, it is a basic human right. In fact, protest is a sign of a living society. Dead people cannot protest or resist. Unfortunately, in our society, the protests of ordinary and poor people are often looked down upon, even though every protest should be judged on its own merits.

People often complain that today’s generation is not as good as the previous one. But history shows that every older generation has made the same complaint about its youth. Even centuries ago, elders believed that young people had lost their values. Times have changed, but this mindset has remained the same. I believe that every new generation brings something better than the one before it.

Today’s young people have access to knowledge in ways that no previous generation could have imagined. The internet and artificial intelligence have placed the world’s knowledge within everyone’s reach. As a result, today’s youth are more informed, more curious, and more aware.

This is exactly what can be seen in the recent **Generation Z protests in India**. These young people are presenting their demands in a calm and respectful manner. Their speeches are based on logic rather than emotion. Whether boys or girls, they explain their concerns with confidence and reason.

According to the protesters, **152 examination papers have leaked over the past ten years**, affecting nearly **70 million students**. They believe that Education Minister **Dharmendra Pradhan** should take responsibility and resign. They are demanding reforms in the education system, action against police officers who used force on students, medical treatment for the injured, the release of arrested protesters, and the withdrawal of cases filed against them.

One female student said that their movement should not be turned into a Hindu-Muslim issue. She explained that her closest friend is Muslim and that religion has never come between them. According to her, the real issues are education, employment, and a better future—not religious divisions. She also argued that public money should be spent on schools and hospitals instead of fueling religious politics.

Another young protester remarked that India’s two prominent leaders, Prime Minister Modi and Yogi Adityanath, do not have children of their own, so they may not fully understand the struggles faced by students and young people.

Some protesters also mocked allegations that they were receiving funding from Pakistan or China. Holding packets of chips and spices, they jokingly referred to them as their “Pakistani funding,” using humor to challenge what they described as baseless accusations.

The movement has not relied only on slogans. Students have also used songs, poetry, and creative performances to express their message. In some places, however, clashes with the police have occurred.

The movement traces its origins to remarks made by **Justice Surya Kant** of the Supreme Court of India, who reportedly compared some unemployed young people to “cockroaches” during a court hearing. Many students felt insulted by the comment, which eventually led to the formation of the **Cockroach Janata Party** protest movement. The movement focuses on issues such as examination paper leaks, unemployment, and reforms in the education system.

Among its well-known figures are **Abhijit Deepke** and **Sonam Wangchuk**. Wangchuk carried out a 26-day hunger strike before being taken into custody and moved to a hospital.

What began in Delhi has gradually spread to other cities across India. Reports indicate that police have used baton charges, tear gas, and water cannons against demonstrators. Several international human rights organizations have expressed concern over the use of force against peaceful protesters.

The students argue that India is the world’s largest democracy and that the right to peaceful protest must be protected rather than suppressed.

Prime Minister Narendra Modi has announced that cases involving examination paper leaks will be referred to fast-track courts and that those responsible will face strict action. However, many protesters believe that promises alone are not enough and that concrete reforms are needed.

History has shown that governments often underestimate public movements in their early stages. If legitimate concerns are ignored, such movements can grow into much larger crises, as has happened in several countries in the past.

If the demands of these young people are genuine and reasonable, the government should engage with them directly, listen to their concerns, and reform the education system where necessary. If officials have failed in their responsibilities, they should be held accountable. A strong democracy is one that listens to peaceful voices instead of trying to silence them.

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  • Road to the East

    Vice President Pakistan-China Joint Chamber In the early 1990, when Chinese Government planned to develop the most modern city of the world at the south eat coast of China, named Shenzhen, the Government named it as the window of the world. In the modern history it is the most advanced, beautiful and well-planned city in the world with its population reaching almost 18 million. Along, Shenzhen GDP is bigger than the GDPs of many countries. Similarly, after the Chairman Xhi announced his initiative to develop for a global trade in the name of Belt and Road Initiative (BRI) which is considered to be the biggest financial project globally. In respect to active this project the initiative of CPEC as a flagship project of BRI was taken. Pakistan with its most sage borders with its neighboring countries China is also the key part of this initiative. Considering my experience to travel to China using a road link was started from the small city of Pakistan name coast. Which is even more than like 200 km from the border of the Khunjarab which leads you to enter to the new window of the world which is starting from the south west of China. Directly you pass the immigration process at Tashgorqan, you will feel the things have been entirely changed. My first inspiration was this city for its cultural background buildings, music, food, that totally fascinated me. I was just in the middle ages where there was a very beautiful city to welcome me with all its cultural strength. The city is even smaller like a country of Kashgar but still you can see the international food chains along with a lot of local delicacies. The ethnic people are mainly Chinese and Tajik origin. This city is similarly famous for the yolk beef. And that was my first feast tried at this city. The visitors of the city were even more than the locals who came from all over China to observe the rich culture of this city. Even I spent there few hours but the fascination, beauty and culture of this city will definitely attract me to visit it again. The roads were wide, clean, infrastructure was excellent, like a combination of an old civilization with modern infrastructure. If a got a chance in the future I would love to stay in this city significantly marking the importance of this city even in the ancient time till today. This was the first settlement as a city I found on my way to the Khunjarab border to tashgorqan. The people were very friendly, beautiful and they showed a lot of love not only fore me but for the all visitors. Such a small city with a rich culture for their dressing, music and traditional dance can fascinate anyone. Kashgar is about 5 hours drive from Tashgorqan. Being the second largest city of Xinjian, this city is I may call a new window of the world. Kashgar city which is normally a called as Kashi by Chinese is an inspiration. This city which was formally very undeveloped like a couple of decades before now have become a center of financial activities under the BRI. With its specific location along with the silk route the locals of Kashi claims that this city have a history to 2000 to 5000 years old. I have never observed a city like Xinjiang with such a remote area and having the ethnic communities for more than 13 including Yugur, dominating Han, Tatar, Tajik, Karghaiz, Mangol and many other are among the most prominent ethnic nationalities living in this city. This diversified this city as a multicultural hub.   China Government is very concerned and they are really developing this area with all the available resources they can inject. Within a decade of time Kashi is now one of the modern cities developing with the gigantic speed and its bordering with the countries like Kirghizstan, Pakistan, Afghanistan, and Tajikistan. With its population increasing ofr more than 6 million people is one of the biggest city in all this region. Yecheng as a county of Xinjiang, is considered to be a window to Tibet all that, who want to start their expedition to Tibet, they have to start from this city name , Yecheng. I got an opportunity to visit his small city which is similarly fascinating, I should appreciate this all areas are culturally being so rich that every building and every road is telling a new story about this city. What attracted me the most that was the food and the dancing culture of this city with some fascinating music. This area is rich for its dry fruits where you can see the most variety of dry fruits in the world. Yecheng is considered to be a capital city of walnuts. Coming back of Kashi which is my topic of the day, everybody can spend hours and hours to have a look at the rich culture. The Government have preserved the buildings and most of them have been converted into historical places mostly are called in the name of Mehman Khana (Hotel). The walled city of Kashgar is one of the top most attraction for any foreigners and mainland Chinese. Now the Kashi economy is mainly based on tourism as the Chairman Xhi announced in his last speech as tourism and health sector would be the main focus of Chinese Government. The streets of Kashi were swarming with the Chinese from all provinces who were eager to learn more about the history and culture of this region.   To be continued..

  • Riba elimination ‘strategy paper’

    The Post-2027 Financial System in Pakistan strategy paper, released by the Ministry of Finance, is an important acknowledgement that the elimination of Riba [Quranic term for unjust gain and enrichment by exploitative use of capital without any real underlying economic activity] can no longer remain an open-ended constitutional promise. The paper correctly links the transition to the Federal Shariat Court judgment of April 28, 2022, and the Constitution (Twenty-sixth Amendment) Act, 2024, which inserted a deadline into Article 38(f) for the complete elimination of Riba before January 1, 2028. The main weakness is that the paper converts a binding constitutional requirement into a gradual, conditional and partly voluntary programme. The strategy therefore supports the objective of eliminating Riba while simultaneously preserving routes through which interest-based finance could continue after the constitutional deadline. The Islamic legal standard is stricter than the strategy’s policy language. The Federal Shariat Court held in Shariat Petition No. 30-L of 1991 and connected matters that Riba is prohibited in all its forms and manifestations, while the International Islamic Fiqh Academy’s Resolution No. 10 (10/2) of 1985 treats any stipulated increase on a loan or overdue debt as prohibited Riba. The Qur’anic rule permits the creditor to recover the principal but not an agreed increase merely because time has passed, while Sahih Muslim 1598 condemns the receiver, payer, recorder and witnesses of an interest transaction. The legal test is therefore based on economic substance rather than terminology. The contract does not become Islamic merely because interest is renamed as profit or mark-up where the financier receives a predetermined debt increase without genuine ownership or risk. The strategy’s most serious contradiction concerns foreign-owned financial institutions. The paper expects most domestically owned institutions to convert, but it makes the transformation of majority foreign-owned banks voluntary and later suggests that such banks may continue offering both conventional and Islamic products. The exemption is inconsistent with Article 38(f) of the Constitution because the constitutional character of Riba cannot depend on the nationality of shareholders. The same interest-bearing loan cannot be prohibited when issued by a Pakistani-controlled bank and acceptable when issued by a foreign-controlled bank [Rethinking Pakistan’s economic model—III: Banking, debt & Illusion of Reform, Minute Mirror, May 3, 2026] The exemption would create a two-tier market in which domestic banks bear conversion costs while foreign institutions retain conventional products. The strategy should instead impose an activity-based rule under which no licensed institution, regardless of ownership, may originate a new interest-bearing contract in Pakistan after December 31, 2027.   The treatment of existing conventional debt creates a second constitutional problem. The strategy promises that obligations contracted before the deadline will continue according to their original terms and that conventional public debt will be replaced only when each instrument matures.  The approach may preserve interest payments for years after January 1, 2028, where sovereign bonds, multilateral loans or syndicated facilities have long residual maturities. The concern does not mean that Pakistan should repudiate contracts, because unilateral default could trigger litigation, acceleration, cross-default and loss of market access. The Government must distinguish unavoidable transitional obligations from liabilities that can be refinanced, converted or redeemed early. The policy should require a debt-by-debt register showing principal, interest, maturity, governing law, conversion options, creditor consent and final sunset dates rather than granting a blanket exception until maturity. The language governing new finance is also too weak. The strategy says that the Government will “explore all options” for Shariah-compliant domestic funding and will “strive” to obtain Islamic foreign financing where reasonable and commercially viable options are available. The constitutional obligation is not a best-efforts commitment conditioned on pricing convenience. The revised policy should prohibit new interest-bearing public borrowing after the cut-off and require every proposed Murabaha, Ijarah, Istisna, Salam, Musharakah, Mudarabah or Wakalah structure to receive documented legal, fiscal and Shariah approval. The legislative programme must also identify the precise amendments required to the State Bank of Pakistan Act, 1956, the Banking Companies Ordinance, 1962, the Financial Institutions (Recovery of Finances) Ordinance, 2001, the Government Securities Act, 2006, the Securities Act, 2015, the Companies Act, 2017, the Deposit Protection Corporation Act, 2016, the Insurance Ordinance, 2000 and relevant tax, insolvency and provincial laws. The paper’s assertion that banking-law amendments are “minor” understates the scale of the required transformation. The monetary policy framework requires scrutiny because Shariah compliance cannot be achieved merely by relabeling conventional central bank instruments [Who will draft Riba Prohibition Law? Minute Mirror, April 7, 2026]. The strategy states that the State Bank will use Shariah compliant open market operations and standing facilities, yet SBP’s DMMD Circular No. 24 of 2021 provides that the expected return on its Mudarabah based standing facility equals the conventional overnight reverse repo ceiling rate. The use of a conventional benchmark does not automatically invalidate a genuine Mudarabah, but mechanical replication creates a material form over substance risk. The revised framework should require transparent profit pools, ex-post reconciliation of returns, genuine exposure to permissible assets and clear treatment of losses—Is Riba free banking possible?, Dawn, April 27, 2012. The framework should also explain how reserve requirements, lender-of-last-resort support, liquidity absorption, foreign-exchange operations and monetary transmission will function without continuing dependence on an interest-rate corridor. The proposed hybrid Ijarah-cum-Murabaha Sukuk and Assets Registry Company are practical responses to the shortage of sovereign assets, but they require stronger safeguards. The paper states that the hybrid structure could support Sukuk issuance approaching twice the value of underlying assets and that registered federal assets would remain in governmental use. The International Islamic Fiqh Academy requires Sukuk to establish true ownership, effective disposal rights and corresponding liability rather than fictitious or circular asset transfers. The registry should disclose title, valuation, encumbrance, beneficial ownership, usufruct and the exact risk transferred to investors. The treatment of retained earnings also requires a purification methodology separating lawful capital and trading income from identifiable interest-derived earnings. The paper’s statement that converting banks may keep retained earnings is incomplete unless independent Shariah audit, charitable disposal of prohibited income and transparent

  • Beyond Public Finance: Towards  Constitutional Po…

    The second part of this series explained why public finance and Constitutional Political Economy (CPE) ask different questions. Public finance ordinarily examines what taxes governments should impose and how revenue should be spent. CPE asks who makes those choices, under what rules, for whose benefit and subject to what restraints. That distinction leads to an important conclusion: there is no politically neutral tax system. Tax policy is often presented as a technical exercise. Economists compare direct and indirect taxes, estimate elasticity, calculate effective rates and recommend reforms intended to improve efficiency. Governments describe exemptions as incentives, withholding provisions as enforcement mechanisms and consumption taxes as instruments of broad-based revenue mobilisation. Such terminology creates the impression that taxation operates independently of political power. It does not. Every tax decision identifies those who will pay, those who will collect, those who will receive concessions and those whose activities will remain beyond effective enforcement. A tax may be neutral between two products in an economic model, but the process through which it is enacted and administered can rarely be neutral between organised interests, social classes or political constituencies. The Organisation of Economic Cooperation and Development (OECD) itself recognises that taxes affect taxpayers differently according to their income and other socio-economic characteristics. They alter behaviour and influence the distribution of income both directly and through the public expenditure they finance. Taxation is, thus, not merely a device for transferring money to the treasury. It changes economic opportunities and affects the relationship between citizen and state. The celebrated Mirrlees Review sought to design a coherent tax system in which similar activities were treated consistently, and economic choices were not distorted without good reason. This is a valuable objective. Neutrality can reduce arbitrary discrimination and prevent tax considerations from dominating productive decisions. Nevertheless, even the most carefully designed system must decide which activities are alike, which differences justify special treatment and how equity should be balanced against efficiency. Those choices necessarily embody judgments about society. The idea of neutrality becomes more problematic when it is transferred from theory to a state characterised by unequal political influence. Consider a general sales tax (GST). In theory, a broad-based value added tax (VAT) imposed at a uniform rate minimises distortions and preserves the chain of documentation. In practice, exemptions, reduced rates, special schedules, fixed taxes, withholding taxes (unique in Pakistan even for VAT/GST!) and sector-specific arrangements are introduced during the political process. The final statute may bear little resemblance to the neutral instrument initially proposed. The same is true of income tax. Horizontal equity requires persons with similar ability to pay to bear comparable burdens. Vertical equity requires those possessing greater capacity to contribute more. In Pakistan, however, the legal character assigned to income often determines the burden more decisively than the taxpayer’s actual economic capacity. Salary, business income, capital gains, dividends, property income and agricultural income may all be subjected to different regimes, rates or jurisdictions. These distinctions are not always indefensible. Different types of income may require different collection methods. The constitutional distribution of taxing powers must also be respected. However, a CPE analysis asks why particular differences survive, who benefits from them and whether their stated rationale corresponds to their actual effect. Tax exemptions provide the clearest illustration. Governments describe them as instruments for attracting investment, supporting industries, protecting vulnerable groups or promoting exports. Some concessions may serve legitimate public purposes. Others constitute expenditure conducted through the tax system without the scrutiny ordinarily applied to direct spending. Pakistan’s official Tax Expenditure Report 2026 estimated revenue forgone during fiscal year 2024–25 through income tax, sales tax and customs concessions at approximately Rs. 2.353 trillion (excluding sales tax on POL products to deprive provinces of their constitutional right, replacing it with petroleum levy). Of this amount, sales tax concessions accounted for about Rs. 1.274 trillion, income tax concessions for Rs. 579.70 billion and customs concessions for Rs. 499.14 billion. These are not accounting curiosities. They represent choices about which persons, sectors and transactions receive preferential treatment, and which taxpayers must bear the resulting revenue burden. A concession granted through the tax law is economically similar to public expenditure. If the state collects Rs. 100 from a citizen and transfers it to an industry, the transaction appears in the budget. If the state allows that industry to retain Rs. 100 that would otherwise have been payable, the distributive effect may be comparable, but the benefit is less visible. This opacity is politically useful. Direct subsidies attract public attention and legislative scrutiny. Tax concessions are buried in schedules, exemptions and statutory notifications. Their beneficiaries are often concentrated and organised, while the cost is dispersed across millions of taxpayers and consumers. Constitutional Political Economy explains why such arrangements persist. A concentrated group has a strong incentive to lobby for a benefit worth billions of rupees. Each member of the general public, bearing only a fraction of the cost, has little incentive or capacity to oppose it. What appears to be an anomaly in tax design may be the predictable result of unequal political organisation. Withholding taxation presents another example. It is defended as an efficient method of collecting revenue from an economy with weak compliance. In limited circumstances, deduction/collection at source is entirely justified. Salary taxation (pay roll taxes) and payments to non-residents commonly require withholding systems in many jurisdictions. Pakistan, however, has transformed withholding from a collection technique into a parallel tax regime. According to the Revenue Division Year Book 2024–25, withholding taxes contributed 60 percent of total income tax collection in that year. Collection through withholding reached approximately Rs. 3.382 trillion. This reliance changes the institutional character of income taxation. The tax administration increasingly obtains revenue from transactions rather than determining taxpayers’ actual net income and ability to pay. Banks, employers, utilities, property registrars, businesses and other intermediaries become unpaid tax collectors. Persons already operating within the documented economy bear recurring deductions/collections in advance, compliance costs and the burden of seeking adjustments or refunds (hardly allowed automatically in

  • Tashkent, My Second Home: How Shavkat Mirziyoyev R…

    I have a confession to make before I make an argument: I am not a neutral observer of Uzbekistan, and I have never pretended to be. My grandmother was born in Bukhara, and something of that inheritance has stayed with me my whole life, quietly, the way a language half-learned in childhood never fully leaves you. When I finally visited Uzbekistan as an adult, I did not feel like a foreign visitor taking in unfamiliar streets. I felt something closer to what my grandmother must have felt looking at me — an unearned, uncomplicated warmth that asked nothing in return. I have come to understand that feeling as the quiet, private secret of belonging to a place through blood rather than through a passport. Tashkent is, in every way that matters to me, my second home. It was in that spirit, long before he held the office he holds today, that I once had the chance to meet and listen to Shavkat Mirziyoyev. He was not yet President of Uzbekistan when I encountered him, and I remember being struck less by any title he carried than by the scale of what he was already thinking about out loud: an economic vision that did not stop at Uzbekistan’s borders, a water and energy strategy built for the whole of Central Asia, and a sense — unusual in a region that had spent decades looking inward — that Uzbekistan’s future was inseparable from the future of its neighbors, and ultimately from the future of Asia itself. I did not know, at the time, that I was listening to a future head of state. I knew only that I was listening to someone thinking at a scale most officials never attempt. That background should not surprise anyone who looks closely at his biography. Mirziyoyev is, by training, an irrigation engineer. He graduated in 1981 from the Tashkent Institute of Irrigation and Melioration with a degree in mechanical engineering, and went on to earn a doctorate in technical sciences — a foundation in water management and applied engineering, not in the abstractions of political theory. I find something quietly reassuring in that. A leader who has spent his formative years thinking about the physical realities of water — how it moves, where it is wasted, how a system either functions or fails on the ground — tends to bring a different discipline to the running of a country than one who has only ever studied power itself. When he took the presidential oath on 14 December 2016, he inherited a country that had spent decades in careful, deliberate isolation under his predecessor, Islam Karimov. What he has built since is, by any honest measure, one of the most consequential transformations Central Asia has seen in a generation. Mirziyoyev dismantled that isolation almost immediately. Borders that had been tense and heavily restricted with Kyrgyzstan and Tajikistan were resolved through negotiation rather than standoff. Trade and cross-border travel, once treated with suspicion, were opened. And rather than settling for improved bilateral relations, he proposed something more ambitious still: formalizing the informal annual summits among Central Asian leaders into a standing “Community of Central Asia,” with a rotating presidency and a permanent secretariat, built around shared trade, water management, transport infrastructure, and coordinated engagement with Afghanistan. It is the kind of regional architecture Central Asia lacked for the entire post-Soviet period, and it is very hard to picture it emerging under any of his predecessors. The economic numbers now validate what, in that early conversation, still sounded like ambition rather than achievement. Uzbekistan implemented $43.1 billion in foreign investment in its most recent reporting period, of which $38.2 billion arrived as foreign direct investment — a 24 % surge over the prior year, and enough to make Uzbekistan the largest recipient of accumulated FDI stock in Central Asia, ahead of Kazakhstan. FDI absorption climbed from $19.5 billion in 2023 to $31.9 billion in 2024 before reaching this year’s historic peak, with a single record quarter bringing in $1.7 billion in net balance-of-payments inflows. China remains the leading investor at $17.1 billion, followed by Russia at $4.8 billion, with Turkey, Saudi Arabia, Germany, the UAE, and the United Kingdom all expanding their footprints. The capital is not concentrated in one sector either: energy and renewables lead at $7.1 billion, including ACWA Power’s $2.4 billion wind installation in Karakalpakstan, alongside major investment in agriculture, construction, and mining. The country’s foreign reserves stood at roughly $63.75 billion as of June 2026, after peaking above $77 billion earlier in the year, while real GDP grew 7.7 % in 2025 and is projected to hold near 6.8 % through 2026. None of this happened by accident. Uzbekistan built nearly a thousand Free Economic Zones offering genuine tax relief and simplified customs. It collapsed business registration into a single electronic government portal, cutting the cost of starting a company to roughly $27. It fully liberalized its currency and removed the foreign exchange barriers that once made profit repatriation a genuine deterrent to investors. This is not a country hoping investors will come. It is a country that examined, line by line, every friction that had historically kept them away, and removed it. But the achievement I find most remarkable is geographic, because geography is the one obstacle policy alone usually cannot solve. Uzbekistan is one of only two doubly landlocked countries on Earth — a nation whose neighbors are themselves landlocked, placing it about as far from open water as any country can be. For most of its history, that was treated as a permanent constraint. Mirziyoyev has instead treated it as an engineering problem to be solved, which is precisely how an irrigation engineer would see it. The Trans-Afghan Railway, first proposed by Uzbekistan in 2018 and finally formalized in a trilateral framework agreement signed with Afghanistan and Pakistan in July 2025, will run roughly 650 kilometres from Termez on the Uzbek border through Mazar-i-Sharif, Kabul, and Logar, crossing into Pakistan

  • Shehbaz, Asim change regional calculus

    I will tell you exactly how it felt for Pakistanis all over the world the day the Makkah Defence Pact was signed. I am in London, and I can tell you that, for British Pakistanis, it felt like a wedding. I went to a café in central London and found a sort of celebration among Pakistanis. Phones were buzzing, television anchors were beaming, and for one evening, it seemed like every household in Lahore, Islamabad and Karachi was talking about the same thing: Pakistan, Saudi Arabia and Turkiye standing together, promising to defend one another. In Riyadh and Ankara, the mood was no different. Flags, statements, warm handshakes. A celebration, plain and simple. I miss Pakistan right now. Right now, Pakistan is illuminated. It is a sort of festivity. Celebration is in the air. Prime Minister Shehbaz Sharif and Field Marshal Asim Munir have made it possible to put Muslim countries on a single platform. But I am a curious man by nature, and celebrations make me curious in a particular way. When everyone in the room is smiling, I always want to know who is standing outside, looking in through the window. So I went looking. I wanted to know what India was saying, what Iran was saying, and what the UAE was saying. And what I found was a much more complicated story than the one being told at the wedding. Let me start with India, because that is where the unease runs deepest. Turkish journalist Aslı Aydıntaşbaş, who studies the region closely, said it would be too early to call this a “Muslim NATO” or “Sunni NATO.” But she also said something important: this pact shows a real desire among regional countries to build their own security system, owned by themselves. Strategic affairs expert Brahma Chellaney went further. He warned that this agreement could make it much harder to control tensions if India and Pakistan ever clash again. He pointed out that during Operation Sindoor, Pakistan received far more military help from China than from Turkiye, but Turkiye’s direct support made one thing clear: if a conflict with India happens, Turkiye is ready to stand by Pakistan. Former Indian ambassador to the UN, T S Tirumurti, was even more direct. He said the pact uses language similar to NATO’s Article 5, and that its effects will not stay confined to the Middle East. Given the long, tense history between Pakistan and India, he said, this has to be read with that relationship in mind. So, my friends in India must learn one thing: their government should think 10 times, or even more, before going into a military confrontation with Pakistan. Then there is Iran, and here the tone was different again. Ali Akbar Velayati, adviser to Iran’s Supreme Leader Ayatollah Ali Khamenei, did not criticise the new pact. Instead, in posts written in Persian, Arabic, English and Turkish, he spoke of the resilience of Iran’s armed forces and what he called the defeat of the United States and Israel. He said this defeat proved that foreign forces, which he called the main cause of insecurity, must leave the region. And in the same breath, he said that growing cooperation among regional states can secure the region’s own security. In other words, Iran is not against regional countries banding together. It simply wants outside powers to step back. The UAE, as I have written before, took the most careful line of all. No rejection, no celebration, just pointed questions about who exactly this alliance is meant to deter. For his part, Turkish President Erdoğan tried to calm every nerve in the room. He wrote that the pact follows Article 51 of the UN Charter, the right to self-defence, and is not directed against any country. It is open, he said, to any friendly nation that wants peace and stability in the region. So here is what I take from all this, writing as a Pakistani watching his own country’s celebration from the inside. Pride is natural, and this pact matters. But a wedding always looks different from outside the window. India sees risk. Iran sees an opening to push out foreign powers. The UAE sees questions still unanswered. As Pakistanis, we should enjoy this moment, but we should also read the room beyond our own hall.

  • Can Pakistan live on a Borrowed Revolution?

    The most pitiable creature I know is not the beggar who asks for bread but the gentleman who must borrow a personality. He dresses in another man’s taste, speaks in another man’s phrases and mistakes imitation for refinement. He is everywhere respectable and nowhere original. Nations occasionally acquire the same unfortunate habit. Their politics become echoes, their ideals reflections, and their revolutions little more than borrowed costumes. There was a time when borrowing was the necessity of poverty. We borrowed machines because we had no factories, medicines because we had no laboratories, and books because we had no presses. Such borrowing was neither shameful nor unusual; indeed, civilisation itself advances through exchange. The Greeks borrowed from Egypt, the Arabs preserved and enlarged the inheritance of Greece, Europe rediscovered Aristotle through Muslim Spain, and Japan modernised by learning from the West without surrendering its soul. Borrowing knowledge is the beginning of wisdom. Borrowing identity is the beginning of decline. There is another form of borrowing that no customs official can intercept and no tariff can discourage. It enters silently through the imagination. A society begins by borrowing opinions, then aspirations, then indignation. Before long, it borrows its heroes, its villains, its vocabulary and, eventually, its revolutions. It ceases to ask, “What does our history require?” and instead asks, “Whose history should we imitate?” That, I fear, is the predicament into which much of Pakistan’s public discourse has drifted. During the past several weeks, social media has been flooded with admiration for the recent political resistance witnessed across the border in India. Video clips have travelled faster than thoughtful analysis. Slogans have crossed the Wagah frontier with greater ease than ideas. Among countless young Pakistanis one question has become almost fashionable, Why can’t Pakistan have a movement like this? The question is understandable. It is also profoundly revealing. Hidden within it is an assumption that our political future must resemble somebody else’s present; that history unfolds according to a universal script; that every nation matures by repeating the experience of another. It is an assumption born not of confidence but of intellectual dependency. The tragedy, therefore, is not that Pakistanis admire another people’s courage. Every decent society can appreciate courage wherever it appears. The tragedy is that many have become convinced that courage itself must now be imported. We seem increasingly unable to recognise our own political inheritance unless it first receives foreign approval. This habit is hardly confined to politics. It has become the defining condition of our intellectual life. We borrow theories from European universities before examining our own social realities. We borrow ideological fashions from America before asking whether they illuminate Pakistani society. We borrow debates from social media and mistake them for scholarship. We consume outrage manufactured elsewhere and wear it as though it were tailored for our own circumstances. We have become, in the deepest sense of the phrase, tenants in the house of our own imagination. The irony is painful. No civilisation lacking confidence in itself has ever become creative. Creation begins where imitation ends. Shakespeare borrowed stories but produced Hamlet. Iqbal studied Nietzsche and Bergson yet remained unmistakably Iqbal. Muhammad Ali Jinnah mastered the constitutional traditions of Britain but transformed them into a political movement rooted in the aspirations of Indian Muslims. Great minds borrow raw material; they do not borrow finished identities. The same principle governs nations. Civilisations borrow in order to create. Declining societies borrow in order to imitate. Perhaps nowhere is this confusion more visible than in our understanding of resistance. Resistance has become one of the most romantic words in modern political vocabulary. It evokes images of heroic crowds, defiant slogans, dramatic confrontations and triumphant victories. Social media, with its appetite for spectacle, has transformed resistance into a global performance. Every protest becomes a cinematic narrative; every confrontation seeks an audience; every slogan aspires to immortality through a hashtag. But history is not written in hashtags. Nor are nations transformed by theatrical moments alone. The anthropologist Leila Abu-Lughod offered an important warning nearly three decades ago in her influential essay The Romance of Resistance. She argued that scholars often romanticise resistance as though every act of opposition were inherently emancipatory. Such a view, she suggested, ignores the complex relationships of power, culture and history within which resistance acquires meaning. Acts of dissent cannot be detached from the societies that produce them. They are rooted in particular institutions, historical memories and cultural conditions. Her insight deserves careful attention today. To ask why Pakistan does not produce resistance identical to India’s is rather like asking why the Indus refuses to flow like the Ganges. Rivers obey their own geography. Nations obey their own history. Every meaningful political movement is shaped by its unique historical circumstances. The French Revolution emerged from fiscal collapse and aristocratic privilege. The American Revolution arose from disputes over representation and imperial authority. South Africa’s democratic transition was forged in the struggle against apartheid. None of these experiences can simply be photocopied for another society. History does not distribute identical examinations to different nations. Each country answers its own questions. Yet we continue searching for borrowed answers. Perhaps this is because borrowed revolutions are emotionally satisfying. They spare us the difficult labour of self-examination. It is always easier to admire another nation’s struggle than to confront the unfinished responsibilities of our own. Admiration demands nothing. Citizenship demands everything. That distinction has become blurred in contemporary Pakistan. Our public imagination has fallen in love with the romance of beginning anew. Every few years another movement captures our attention. We invest it with almost mythical expectations. We hope it will accomplish what institutions, constitutions and patient political reform have failed to achieve. We long for redemption through spectacle. But mature nations are not built upon permanent excitement. They are built upon permanent institutions. Hannah Arendt observed in On Revolution that the enduring achievement of successful revolutions lies not in the destruction of an old order but in the establishment of a

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