has system collapsed

Why Has the System Collapsed in Pakistan?

The poor nation has been treated like a naïve fool—or like a buffalo standing idly in Anarkali Bazaar, merely watching the spectacle—while the only person truly entitled to everything has been the one holding the stick. In such circumstances, lamenting that “our system has collapsed” amounts to nothing more than crocodile tears.

May one dare ask these distinguished representatives of power: who is the greatest beneficiary of this collapsed system today?

Surely, it is not that poor, powerless figure who constitutionally occupies the office of Prime Minister but is widely perceived as nothing more than a flatterer, a “Cherry Blossom,” or a bootlicker. Even the authority to reprimand one of his own unruly cabinet ministers has been taken away from him. Before the real power brokers, the poor man has no option except to bow or prostrate himself in deference. Yet even this symbolic arrangement seems intolerable to those who wield the stick. They ask: Why should this weak individual even occupy this ceremonial chair? If we are the real source of power, why are these sheep and goats sitting here at all?

And who does the Eighteenth Constitutional Amendment think it is, making us dependent upon these provincial “sheep and goats”? If we require funds for “protecting the people,” why should we have to seek the approval of these so-called political parties? Why not simply dismantle the provinces, divide them into thirty pieces, and grind them down, just as our revered elder, the “true believer” of the Zia era, once envisioned—that politicians would come crawling to lick our feet with their tails tucked between their legs?

But these are not our real issues, despite the crocodile tears now being shed over them.

The system has produced poverty, unemployment, despair among the youth, and unbearable inflation. Our country is being humiliated across the world. The begging bowl has become our national symbol. Even our Prime Minister has admitted that whenever leaders of friendly countries see us, they think, “Here comes the beggar.”

Our young people, exhausted by poverty and hunger, want nothing more than to leave this country. Many die while attempting the dangerous Dunki route to Europe, drowning in overcrowded boats. Is there any system here that offers them hope?

You criticize the distribution of laptops. Although laptops are a useful technology, today the world has advanced from artificial intelligence to cutting-edge digital technologies. Compare our condition with that of India. Where are the modern industries that can provide educated and capable young people with respectable jobs and salaries that match their abilities? When will our society become not only modern in agriculture but also genuinely industrial?

All this has resulted in the destruction of democracy, lawlessness, the systematic killing of merit, inequality, oppression, and the transformation of the country into a breeding ground for crime.

Bribery, favoritism, and nepotism are everywhere. Why has our country repeatedly experienced martial law? Why is there neither respect for nor supremacy of the law? Why has our Parliament become nothing more than a rubber stamp for the powerful? Why does our judiciary continue to place boots above the Constitution? To what extent has our society been destroyed because of this, and who is truly responsible?

The absence and destruction of these values have killed the spirit of tolerance and coexistence in our society. They have nurtured the snakes of religious hatred and made it impossible for ordinary people to live with dignity.

This oppressive approach has created and nurtured countless forms of extremism. It has robbed our younger generations of their emotions and independent thinking.

What is taught in our religious seminaries in the name of sanctity, and the hatred propagated there, as well as the fanaticism promoted in modern educational institutions under the labels of Pakistan Studies, theology, and religious education, leaves little room for disagreement. Anyone expressing an alternative viewpoint faces severe restrictions. It is not only conservative society that reacts harshly; the country’s blasphemy laws also loom threateningly over dissent.

In such an environment, how can freedom of expression and intellectual liberty flourish? In such suffocating conditions, where is the space for fresh and critical thinking? In a society eaten away like wood infested with termites, how can any humane system possibly develop?

Much of our society’s religious intolerance is a direct consequence of this repression. Both our media and our educational curriculum have been damaged by this suffocating approach. Without freedom of expression, how can an effective system of accountability based on critical inquiry ever emerge? How can social, political, and religious bullying, superstition, and corruption within society ever be eliminated?

It has turned not only the powerful into tyrants but even an ordinary clerk into a little Pharaoh. The more authority someone possesses, the more they begin to think of themselves as a god. This culture of oppression has hollowed out our society from within.

Our Chief Minister seems to believe she is all-powerful. Not only Maryam Nawaz, but every member of her cabinet—men and women alike—behaves like a dragon, intimidating not only the public but even members of their own provincial assembly. As for the members of the assembly themselves, they appear to consider hardly anyone other than themselves to be worthy human beings.

(To Be Continued)

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In the harsh high-altitude winters, when temperatures plunge far below freezing and regional run-of-the-river hydel plants freeze solid or lose flow, power outages stretch to an agonizing twenty-two hours a day. Entire cities like Skardu and Gilgit grind to an absolute halt. Modern medical facilities run on expensive, precarious diesel generators, students study by the dim flicker of kerosene lamps, and families are forced to strip fragile mountain ecosystems of firewood simply to survive the winter. This domestic isolation becomes outright tragic when set against the backdrop of broader South Asian regional integration. Today, cross-border grid interconnections are becoming standard practice across the subcontinent. India has built high-voltage transmission lines linking its power architecture with Bhutan, Nepal, Bangladesh, and Myanmar, while making major technical strides to link Sri Lanka across the Palk Strait. Under frameworks like the “One Sun, One World, One Grid” initiative, neighboring nations seamlessly buy, sell, and route cross-border electricity to balance seasonal surpluses and deficits. Bhutan finances its national development by wheeling clean hydro power directly into the Indian market. Nepal trades its monsoon hydro surpluses across borders to avoid spilling water, pulling power back when river flows decline. Even nations separated by deep political, geographic, and sovereign boundaries manage to run copper and steel across international borders so their citizens do not sit in the dark. Yet, after 79 years of shared history, Pakistan presents an embarrassing anomaly. The state has built a national power grid that spans thousands of miles from the Arabian Sea to Khyber Pakhtunkhwa, and downcountry Pakistan often wrestles with systemic generation capacity surpluses, yet it has failed to link its own sovereign territory of Gilgit-Baltistan to the National Grid. Gilgit-Baltistan remains an island—an off-grid enclave stranded inside its own country, cut off from the main transmission backbone. While foreign nations in South Asia trade thousands of megawatts in real time across sovereign borders, Pakistan’s own northern frontier cannot draw a single kilowatt from the national thermal and solar reserves down south during the freezing winter months. This policy neglect is even more absurd considering that mere miles from where local populations freeze, one of the greatest engineering feats in South Asian history is taking shape. The Diamer Basha Dam Project, currently under construction near Chilas on the River Indus, boasts an astounding installed generation capacity of 4,500 megawatts and an expected annual output of over eighteen billion units of clean, renewable energy. The dam will transform Pakistan’s national economy, but it raises a fundamental moral and legal question: will it transform the lives of the people living in its shadow, or will the power simply pass over their heads to serve distant urban centers while local towns remain dark? To correct a structural imbalance that has persisted since 1947, the Federal Government of Pakistan and the Water and Power Development Authority (WAPDA) must formally dedicate a guaranteed quota of 500 megawatts of power from the Diamer Basha Dam directly to Gilgit-Baltistan. This allocation is not an act of federal charity; it is a pragmatic, economically transformative, and ethically mandatory policy that aligns local resource rights with national progress. To understand why a 500-megawatt direct allocation is essential, one must look at the region’s fragile, isolated micro-hydel infrastructure. Historically, Gilgit-Baltistan has relied on small-scale localized plants built on seasonal mountain streams. While these plants function adequately during the summer melt, they are acutely vulnerable to climate shifts and freeze cycles. When winter arrives and glacial run-offs plummet, local power generation drops by over eighty percent. Because the region is not connected to the main transmission grid, it cannot import balancing power, leaving the local economy frozen. Despite possessing immense potential as an international hub for eco-tourism, organic agriculture, high-altitude software hubs, and gemstone processing, serious industrial investors routinely stay away due to acute energy insecurity. The cost of doing business is artificially inflated by reliance on imported fossil fuels, creating a cycle of underdevelopment that forces educated, talented youth to migrate to major cities downcountry in search of basic livelihoods. Allocating 500 megawatts out of Diamer Basha’s 4,500-megawatt capacity represents just eleven percent of the dam’s total output. For the national power sector, absorbing this slight allocation is negligible. For Gilgit-Baltistan, however, this capacity is transformative. It represents complete regional energy self-sufficiency, year-round grid stability, and surplus capacity to fuel industrial growth for generations. To execute this vision cleanly and equitably, a structured cost-sharing implementation model must be established between the federal center and the region. The federal government and WAPDA must formally ring-fence a 500-megawatt generation quota from the powerhouse specifically for the region at concessional local tariffs. In return, the regional government of Gilgit-Baltistan must take complete ownership of downstream execution. The regional government must build high-voltage transmission lines connecting the powerhouse at Chilas to major regional load centers like Gilgit, Skardu, Hunza, and Ghizer, while overhauling local grid stations and distribution lines. By dividing responsibility—federal generation matched by regional distribution—both parties build a long-overdue partnership rooted in shared accountability. An allocation of this scale does far more than illuminate living rooms; it fundamentally reshapes the socio-economic trajectory of the entire northern frontier. With a dependable baseload, Gilgit-Baltistan can transition from a subsistence economy to a value-added manufacturing and processing hub. Local mineral wealth—including high-grade marble, granite, and precious gemstones—can be processed

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