The roots of misery

 

 

Preface

 

This is a book for which I have been collecting material all through my adult life.

The general contents as well as the intensity of my feelings have varied reciprocally to my age, the extent of my experience and the depth of my knowledge of the universe; nevertheless, the central query has remained consistent: Who am I? What is my mutual relation to and with the expansion known to me as the surrounding space and the secrets hidden beyond the horizon? What is wrong with the world I live in? And why?

 

The book is written in three distinct sections.

 

The first section describes me, because the kind of subjects I am dealing with in this book demand certain minimum qualifications – which I claim to possess.

 

In the next section though most of the comments and study is based upon Pakistan, and to a lesser degree upon Sweden, I believe that the contents apply to all countries of the world, and I particular to the countries of the third world. With a few relevant alterations, and excepting a few peculiarities which are unique to every people, it should hold for any place where the religion, the language, the political system and very many of the activities of the daily life are imposed upon the indigenous people by the conquerors or manipulators from other places and their collaborators from within that people.

 

The intention is to establish that the misery prevalent in these areas is as much a work of the local collaborators as that of foreign exploiters. I assert that in all these countries the future of the majority of the individuals is determined before they reach the age of ten.

Excepting some of the more primitive nations where brute force is still used,

this fixation of destiny is done by the subtle use of  `the language´ and ´the religion´, two elements on our life which decisively shape the social structure in a people.

 

I chose to use Pakistan as a model and contrasted it mostly with Sweden because I happen to know these two countries in detail, and by virtue of my personal circumstances which gives me the natural/ naturalized right to criticise the situation in these two places. As the book deals with very many of the evils in society I might appear over pessimistic and critical of these two countries. This will be contrary to my total view of life. Because I believe, and to a large extent know, that the majority of the people anywhere on the earth are positive, social and friendly, but often ill-informed about the situations around them. The villains, though only a minority, are much better organised, intranationally and internationally, and dedicated to their schemes.

A number of issues raised in the book are quite disturbing and in contradiction to the tradition of keeping the secrets of the East undisclosed. Revolting against all of my inhibitions I have bared the sensitive nerves if the Pakistan society because I know it for a fact that no foreign investigator, no matter how thorough his research or acute his observation may be, has ever been, or may be, permitted to reach those strata where most of the filth from the society is hidden under the decorative carpeting. Thus the traitor, and I presume that that is what the guardians of the Eastern Honour shall call me, has to be an inborn.

 

In this attempt I am most obliged to an American citizen who put me on the right path. He was a black deserter who talked much against his country. One evening I questioned his patriotism, when suddenly a special look crept into his eyes. With his stare locked into mine he whispered in his smoky voice “Brother! If some one sticks his finger up my arse hole then I have every right to open my mouth and yell “Stop, it hurts “.

 

With my eyes still locked into his I experienced an instantaneous vision of the naked truth.

 

To say that the Pakistan have a finger stuck up their arse will be putting it too mildly. The present day Pakistani is so ruthlessly screwed on a bed of imported conventions that all his movements are made towards achieving a quick, although temporary, relief from the latest thrust. I departed from the chaotic state some years back and although I shall never cease to be a Punjabi I am willing to take the risk of being labelled as a traitor – which I am not.

 

The third section of the book deals with a global tragedy which I a precipitation of the minds of a certain breed of persons which is found all over the world. I have done my best to capture the foulness of this crime in as few words as possible; being afraid that any unnecessary detail shall ferment dramatization, and thus weaken the impact. I understand that much more insight and detailed investigation is required in the very near future by the Just in the world to fight off this hideous plot; nevertheless, a warning at this stage is not premature and is laid out.

 

The last chapter contains some conclusions and a few suggestions.

 

This book is not aimed exclusively at the scholars and, therefore, I have used a language, in direct communication and in simile, which will be comprehensible to the people from all walks of life. Thus, the language used in shockingly Public, although I could very well have chosen words which dampen the impact to the oversensitive minds. The book is written against the euphemism in life; and that entails, when appropriate, calling the shit as the shit, and a prick as a prick, and not using shock absorbers like the refuse or the generative organ instead.

 

There is one more explanation due; in this book I have discussed and criticised the people who call themselves as the Muslims, Jews, Christians, Hindus or Buddhists and those beliefs which are practised by most of the followers in these systems. If there are a handful of secluded scholars who happen to know the absolute truths contained in the sacred books of these religions and faiths then they are not relevant to this book, because the subject matter here is hat which is known, believed and practised by the majority. Same applies to the various interpretations of the religious beliefs as they are known today. If any of these books contains truths which are endorsed, but yet not known to mankind, then obviously my present criticism does not apply to those apodictic tenets which shall become known one day. At no place I have intended to insult any deity or the absolute sacredness of any true belief; on the other hand I see no reason to refrain from disclosing the deliberate misinterpretations which are current in our days, nor do I profess to accept the beliefs which are definitely false. Thus, any accusation of blasphemy will be irrelevant because either my criticism is justified or the holders of the truth have failed to make their views clear to the majority.    

 

 

 

 

 

I

 

I was declared born on April 12th, 1941 at about 14:00 at Montgomery, India (now Sahiwal, Pakistan).

 

My father is a Punjabi, as was his father and grandfather and…

They were from Lahore- the centre of the Muslim culture In Pakistan and the home of the Punjabi language. Though none of them had a deep understanding of Islam they were, and are, practicing Muslims –as most other Pakistanis claim to be.

 

My mother originally from Lucknow- the centre of the Muslim culture in India and the real home of the Urdu language. She also understood little of religion but believes that she is a Christian.

 

To keep the records straight I might as well clarify here that the conversion to Christianity was made by maternal grandparents. My grandmother was born at Lucknow in a Shia-Muslim family. She was married away very young within the Shia sect. One day when she was sleeping ´siesta´ one of her calves became partially bare. Her mother-and sister-in-law took red hot iron bar to chastise her and burnt her in the bare leg- not even a thirteen years old girl in her sleep. My grandmother and her husband-, who had recently returned from England and, probably, was impressed by the liberalism there, was much shocked by the barbarity of his mother and sister- fled from their home and found a sanctuary in a Christian hotel in a distant part of India. Thus started the short Christian tradition from my mother’s side.

 

In spite of two major languages spoken at home- Punjabi and Urdu- I was sent to an English medium school, till it was set on fire in 1947 as a sign of the burning enthusiasm for our liberation from colonialism. Thus, from my childhood I was brought up split between two religions and tree languages at home and several others outside in the street. Though I was only six and a half years old when India was divided between Bharat and Pakistan, I retain, even today, vivid impressions of Hindu festivals and ceremonies from other religions. The beauty of these memories being so supreme that in spite of all the distortions and malinformation propagated by the agitators, commonly known as the Mullas of Pakistan, in the later years, the images stayed.

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Now

 

The next five chapters deal mainly with Pakistan as a model for the underdeveloped countries in the so called Third World. All my comments apply to Pakistan and Pakistanis of the present days.

 

Although history is an interesting subject for the study of the past and as a guide for the future, it is often used as a hindrance for resolving the exiting problems in a people by those who like to burden the present generations for the faults, real or concocted, of their predecessors.

 

A normal human being has a life span of 55 – 75 years. Events which took place hundreds of years ago have no valid relevance to a person’s right for decent living in his own life time- the masochists among the Christians and Jews, who love to believe that they are still being punished for the sins of their first parents, are an exception to the common wishes of mankind. What possible personal connection can I have with Mr. Adam, the Arabs of the eight century, the Mugals of the sixteenth or the English of the nineteenth century? Yet all my fortunes and misfortunes are related to the rights and wrongs of the generations from the past by those exponents of the history who would like me to believe that I am a product of the careful planning and design of the Almighty God and, therefore, as an individual only a negligible entity in a series of events from the past into the future. What a sadistic way to sooth my pains! If some grim Indian steps over my  toes today then I can neither spit on the face of a Mugal tyrant from the past for the misuse of his power nor blow kisses to the Messiah of the future who shall one day remove the differences between the Hindus and Muslims in the Indian peninsula. My actual problem is to resolve my differences with the antagonists in my life during my life time; and then draw lines for the mutual progress in the future.

 

Similarly the decisions and acts of the ancestors of the present day Pakistanis should have no hold over the deplorable conditions which are now prevalent in their society.

 

Who said what and where is an interesting factor for a historic reference, but that which can be said and done now ought to be the focal point of attention for finding solutions of the existing problems.

 

Each generation in any society is directly responsible for its own well being, with a certain debt outstanding to the two generations immediately before them for their planning, an investment in the affairs of the two generations immediately afterwards for their prosperity and conscious attitude of looking-after of the planet in which we live. Claims which are drawn either from the books of antiquity or the pronouncements of the departed ancients assert only that the present situation of the contenders does not justify their existing demand; otherwise there would be no need for them to draw their support from the events of the distant past.

 

As my American friend said to me “If there is someone’s finger in your arse hole now, then now is the time to struggle and get rid of it. To sit on it and wait for a better moment is merely to prolong your suffering.

 

My study deals with now, and what can be done now and in the near future. I do not believe in the prophets or messiahs for the distant past or future.

 

The object of the study is to delineate the confusion which prevails in the matters of national identity, national language, national religion and other social relations in Pakistan, and then establish its real current causes as compared to the standard excuses used by the national leaders.

 

The motive of the study is to assert that most of the misery which abounds in Pakistan is not the result of unmanageable circumstances but the outcome of deliberate planning and careful execution of such plans.

 

The study, I hope, is applicable to all those places in the world where the few fortunates extort the many unfortunates.     

 

 

 

 

The land and its People.

 

Pakistan has a total area of  801000 square kilometres, and an estimated current population of 80 million.

 

Racially the Pakistanis are a mixture of the natives and all those people from the north who invaded old India in the last five thousand years. Other than the sea route, the Khyber Pass was from the north the only gate to the road to Delhi; while Pakistan is that area of land which lies between the Indian Ocean, the Khyber Pass, Iran and Delhi. This means that even the most virtuous and faithful wife can give birth to children who may all look like specimens from different stocks and still be the genuine offspring of her only husband. The indirect practise of the Hindu caste system in the Punjabi and Sind, and the tribal traditions in Balochistan and the North-West Frontier Area has contributed to some conformity of the facial features within a certain caste or tribe; but as a nation the Pakistanis come in all shapes, colours and sizes.

 

As if the diversity in the natural looks was not confusing enough many Pakistanis make the issue more complex by claming themselves to be from those fare away places and people which have ceased to be note-worthy in their home grounds but are kept alive and important in the Pakistani mind. The lass massive mixing of foreign blood in Pakistan took place during the Mogal period. Since then the English were the only major rapers of the Pakistani soil. The English did not mix pleasure with business; instead of laying the women the kept their balls rolling in the fields by introducing games like hockey, squash and cricket to men which the locals learnt to play with rising enthusiasm. From this it follows that the people of Pakistan are the residents of this area for at least two hundred years, most of them for a much longer time and a great many are the descendants of the natives of this region.

 

There are several classifications of its people possible if I were to follow the intricate system of Caste and Tribe- a system much over-worked and spurious. Loosely speaking the whole of Pakistan is divisible into four geographical regions, each inhabited by various groups of people who speak related languages and dialects, and follow a life style which is progressively similar in adjacent areas.

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Language

 

Pakistan has one national, one official and one religious language: Urdu, English and Arabic. None of the three has anything to do with the indigenous people. For 98% of the inhabitants the mother tongue is Panjabi, Pushto, Sindhi, Balochi, Kashmiri, Gujrati or one of the other tongues; but not Urdu, English or Arabic. Though intended to bring forth unity and a common medium for communication this very blander of introducing Urdu as the national language and the enforcement of other non-indigenous languages has created the greatest hindrance in the mental development of the nation.

 

There is ample documented evidence that Jinnah was a brilliant lawyer and a shrewd politician; yet there is just as much sound evidence that he was no linguist. His few attempts at addressing the people in their newly selected national language, during speeches made in 1947-48, should have been discouraging enough to convince him that such punishment must not be inflicted upon millions of illiterate followers, he made a very poor show at speaking Urdu; nevertheless, under some disoriented conviction he declared Urdu as the nation’s language, and it has remained so ever since.

 

In a country where 80% of the people cannot read or write, and the general public communication system is still alarmingly poor, the imposition of learning a new language is a very foolish endeavour. The language is the most important ingredient in the development of the mental capacity, and its subsequent application. To enjoy speaking a language it does not suffice to memorise a vast number of words and then utter them in a grammatical order. It is a process far more intricate and demanding than what is generally understood by the people. The words we learn in our mother tongue- the language we learn from our childhood- are impregnated with psychological nuances, which connote straight word-object meanings and invoke feelings. To an Urdu speaking child the word Chapatti not only conveys the information about a baked mixture of flour, water and salt, but also, very probably, includes a sensation of warmth, proximity of the mother and perhaps induces a feeling of hunger. Words like Bread, Pan, Bröd, Khubz, even if he understood their implication, shall pass the idea of an eatable product but no more. The same is true for most nouns and adjectives in any language. Very many of them are quite interchangeable with their dictionary equivalent in various other languages, yet the words and expressions which are associated emotionally with a person have no reciprocals. The word Yar in Panjabi- lexical meaning- friend- lacks its emotional equivalent in words like Dost, Amigo, Pal, Vän and Friend for a person whose mother tongue is Panjabi. All of the other words in the preceding sentence meant to stand for Yar shall, is the Panjabi under consideration learnt the other languages, only convey the similarity of relationship between individuals but not the depth of relationship. It is the sensual pleasure, in prose or poetry, of a mother tongue which stimulates a person’s mind- it is not the conscious and analytical understanding of a sentence but the subconscious gratifications by the emotional content which determines the nearness between a person and the language he uses. 

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Religion

 

Officially 97% of the Pakistanis are Muslims. In reality, and on closer scrutiny, less than 1% are acquainted at some length with the religion Islam.

 

In Pakistan 80% of the total population is illiterate and, therefore, unable to read any script. Of the remaining 20% who can read, the group which may read the Arabic script less is about 5%. Of these 5% who can read the Arabic script less then 1% are able to understand the meanings of the words in a sentence separately, and then the meaning of the whole sentence as a unit of though. Even this less than 1% comprehends mainly the dictionary meanings of the words, which are often void of the emotional content for them. All the above given statements are applicable to the Arabic words in a sentence in Arabic. There are many Arabic words in the current use in Punjabi, Sindhi, Pushto, Balochi and Urdu which have quite similar meanings to those in Arabic but often with different emotional content.

 

I might as well deal here with all those who are likely to protest that reading Arabic is not the absolute condition to be a Muslim; but the ability to speak it and, thus, knowing the Quran. This is true. But then the requirement is speaking and knowing the language not the mechanical incantation of the Arabic words and verses without understanding the contents of the recitations. As a matter of fact here lies the different between a person who is a Muslim because he reads and recites the Quran and after understanding the meanings of what is read and contemplation believes in the religion, and a person who claims to be a Muslim because he believes that his act of reading or reciting of the Quran, without understanding the meanings of what is read, as a mere reproduction of some unintelligible sounds qualifies him to be a Muslim. That habit to recite the Quran as a kind of sound projection is directly comparable to the ability of certain birds which imitate human sounds. The faith of the majority of the Muslims in Pakistan, and for that reason in most non-Arabic speaking Muslims in the Islamic countries, is based not in knowing the contents of their recitations but in having an enormous memory which enables them to reproduce the relevant sound frequencies for the purpose of recitation. Evidently every cassette recorder playing a recorded tape of an Egyptian Quran recitor (Hafiz) shall qualify to be at least as good, if not much better, a Muslim as the 99% of the Pakistani Muslims are.

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Leadership

 

Pakistan was born infected with a sickness which I shall call as “India-Phobia”. That there were many valid reasons to diagnose the sickness, in the beginning, is irrefutable, but the prolongation of the sickness is deliberate and its implied dangers are overblown by the leadership- civilian as well military. Strictly speaking, the only place where India and Pakistan may be put against each other is on a map in geography books. Besides that all other comparisons of equilibrium are either based upon wilful misguidance or drawn out wishful thinking.

 

Physically India is a giant 4 times the size of Pakistan, population-wise a monster with a ratio of 7:1 and a recognised industrial power in today’s world. In spite of its present day’s political instability is has the good fortune of being led by the leaders who are, and were, sincere to India, and being inhabited by a people who really believe that they are Indians. I do not contend that whatever politics were conducted by the Indian leaders were also correct; but they made their efforts for the benefit of India and sometimes for most of the Indians. On the contrary, Pakistan, with the exception of Ayub Khan, was led by people who were either egoists, incompetent, racialists, megalomaniacs, short-sighted or plainly anti-Pakistanis.

 

While the sickness consuming Pakistan is labelled as “India-Phobia” the carriers of the ailment are three parasites- namely the Mulla, the Capitalists and the Armed Forces. The Mulla infests the mind with premeditated misinterpretations of Islam and Hinduism; the Capitalists have done their best to squeeze every penny out from the labour of poor workers and the Armed forces intentionally and in cold blood deranged the Pakistani morale by studied false propaganda and deleted its budget by mischievous endeavours. The Bangladeshi are lucky that after paying a price, although a very high price indeed, they have escaped these British trained dumb-headed sadists.

Pakistanis are not so lucky, at least not so far. The Armed forces, the Mulla and the Capitalists require detailed study, but first I shall discuss a few civilian leaders of Pakistan.

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Foreigners, Foreign powers, Foreign Relations and the Pakistanis.

 

 

I pointed out earlier that the Stare of Pakistan was born sick, suffering from India-Phobia. The whole life of Pakistan as a nation is marked and marred by this sickness. To gain protection against India, which happens to have more social and economical problems than Pakistan, the politicians of the newly born nation, who lacked experience in international relations, rushed and committed the country into most harmful defence pacts, causing unwarranted rifts with their neighbour and coming under the foot of their real enemies.

 

To the people who are not in direct contact with Pakistan, the Pakistanis remain a sub-class of the Indians. What these people often do not realise is that Bharat, Pakistan and Bangladesh together are almost equal to Europe (excluding USSR) in area and have over 800 million people as their inhabits. These people speak over 220 languages; have Hinduism, Islam, Buddhism, Sikhism, Christianity and Marxism as the leading philosophies in life and several others as the undercurrent in their flow of thought. This area has never functioned as a unit in its history. Many enthusiasts have tried their hand to squeeze the magnitude of these people under the title ‘One Country- One Nation’; but without success.

 

The English – who still can not see the difference between a Punjabi, Rajasthani, Bengali and Hyderabadi, although they insist that the Welsh, Irish and Scots are essentially people from other stocks – put the whole area under the collective name India for the administrative purpose. I presume that two hundred years are long enough to efface the realities from the past and make fiction a fact. When the English left their India it was divided into Bharat and Pakistan. Trough the enormity of its size Bharat continued to be accepted as India; although it is Pakistan which should be subtitled as India-India’ is the land where the river Indus flows, as agreed by the old Persians, Greek and Arabs.

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The  Conspiracy

 

 

FINALLY I have come to the chapter which is one of the main reasons for writing this book. In it is discussed my hypothesis with which I attempt to disclose, what I believe it to be, one of the most cruel, ruthless and complicated conspiracies in human history. I shall call the propagators of the conspiracy as ‘The Fear Sellers’.

 

Just after the World War II all the industrial nations, along with their past and present colonies, were in a state of trauma. General public as well as the professional soldiers were confused, hurt, ashamed and, above all, unprepared for the resumption of renewed hostilities. During that atmosphere of international vulnerability some of the financiers and political technicians of the great powers put their minds together and webbed out the filthiest of traps to misguide, intimidate and control the people of the Earth.

 

The plan was based upon eventual international elitism and the subjugation of the working people. Two major conditions were, probably, set:

 

(1)   The plan will be executed internationally- no one shall escape it anywhere.

 

 

(2)   It will be executed upon the working class- the workers of the world will be encouraged to unite and form swarms of operating hands, but will be kept as workers.

 

The conspirators were divided loosely between the Capitalist and the Communist blocks, each headed by USA and USSR respectively. The two pretending antagonists also had a gentleman’s agreement to play the rogue against each other on other people’s soil.

 

Any country or nation which was forsaken by God, gods or whatever spiritual source they believed in was to be approached by either of the two bog brothers and comforted, enticed and then engulfed in the ensuing mass confusion which was to be spread in and around it.

 

At that moment the financiers of the industrial nations had enormous quantities of weapons at their disposal which lay wasted since May 1945. At the same time the atom bombs thrown at the human guinea pigs at Nagasaki and Hiroshima had confirmed that the conventional armament shall soon be obsolete and redundant, as far as the pleasure of the holocaust loving nations were concerned. A catalyst was needed to activate interest in that lethal junk, which would not only allow huge profits at that moment but also guarantee future control over the unsuspecting buyers.

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The human problem.

 

What kind of future, then, can a nation like Pakistan expect when judged in context to its internal and external problems? Any people who have an illiteracy rate exceeding 78% and are forced to a public conformity to a religion which they do not understand personally, are compelled to use three languages without fully comprehending the implications of what they say or hear, are led to emulate their told spiritual guides- the Arabs- who are utilising the best of manpower of their followers as beast of burden on temporary lease, are enticed to trust their best material friends- the Americans- who believe in the total exploitation of the workers inside or outside USA, are currently controlled by two groups – the Amy and the Mullahs –who are gangs of thugs committed to interests which are detrimental to every Pakistani in the street, are swindled by their new business community which considers the violation of their countrymen as their prime target, are victims of a trade in which the life promoters grown at home are exchanged for the death promoters made abroad, are continuously reminded that two of their three adjacent neighbours are an impending danger, and have half of their total population- the females- either already coerced to a life of semi-idiocy  or on their way to be are not likely to have a respectable future unless a radical change in their social life in introduced and made effective.

 

The total situation is not as desperate as it may appear from the above given picture. The land which is know as Pakistan is a new entry in the books of history, but the people of Pakistan are an old familiar face to the students of history. For these people the accidents in life, although undesirable and uncomfortable, are neither unexpected nor unmanageable. A human being needs two kinds of shelters against the hazards in life- places for the physical refuge and protective beliefs against mental shocks. A people who have a span of culture traditions which extends over thousands of years must have a reasonable provision of both kinds of shelters. Although there have been many adulterations in the culture of the Pakistan by the intruders who visited old northern India, there remain many proven solid supports from the old days which give strength to the structure of subconscious beliefs of these peoples – those beliefs which really steer a person’s courser in life.

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Epilogue I

 

The lamb looked at the wolf and said “But, Sir, the flow of the blood is from you to me, and then I do not even consume blood”.

 

The wolf smirked and said, “I did not say that you consume blood”.

“But then what is my fault? Why do you wish to kill me?” asked the lamb.

 

The smirked again and added “Because your very existence proves that you have not contributed the blood, the sight of which gives me pleasure and the taste of which I relish.”

 

The lamb looked a bit confused and then asked “Do you need more blood? Already you and your pack have taken the blood of tens of thousand Palestinians and hundreds of thousand Bangladeshis. Is the addition of Sindhi, Balochi, Pathan and Punjabi blood a must?”

 

Zia smirked for the third time and stated “There is no such thing as the Palestinian, Bangladeshi, Sindhi or Punjabi blood. Blood is blood, and thou shall we consume”.

 

 

 

Epilogue II

 

I shall neither criticise India’s current political situation nor the abject poverty of many of its people, because that requires a much longer study of it than six weeks which I spent here allowed me. What I do find commendable it that, as compared to Pakistan, India is so close to launch itself as a modern nation, which in spite of its social problems has evolved the basic structure required to build a better future.

 

Pakistan, on the country, has become a nation made of people which behave like eunuchs who- excepting a few dissidents- just like the characters from “Thousand and One Nights”

Are willing to perform anything from arse-liking to cock-sucking so long as their Sultan rewards them reasonably well and permits them to live and spend their time with other inmates of the harem.

 

Whereas I found the Women if India- all over India- as equal participants with their men in building up their nation and other walks of life, the Women of Pakistan appear to be content to be used mainly as objects of exhibition on ceremonial occasions but otherwise they are discarded lot with no identity of their own.

 

Is the Sultan and his aristocrats really indisposable? Are these behavioural eunuchs rally impotent? Do not the Pakistani women really want an identity of their own as independent individuals?

 

If only they could talk to each other and if only they could understand and believe that their destiny is merely an extension of their own will.   

 

July 25thOctober 6th, 1983, INDIA