51.

Every day that I wake up to the broken world, I am not unhappy.
On some days, I am full of beautiful thoughts and compassionate feelings.
On some days, I am irritated by my lack of sleep.
On most days, I am preoccupied by my morning to-do list.
But every day, I am in a war state of mind. In my mind, this war began in 2009, when my consciousness absorbed the brokenness of its surroundings completely, like a baby ingesting food properly the first time.

Burning buses and TV buzz. Rape and arson and twitter updates. Newspapers, checkpoints, gunpoints. The miscellany of our lives being swallowed, but not whole. It travels down my tongue, into my throat, is pushed down my esophagus. It would be poetic to say I can't stomach it, but I can. I do.
Now that I have integrated our ugliest ogres, digested them with my breakfast, I am no longer embarrassed by them. People talk (wail, howl, cry) about how the images that we swallow have come to define us and how this definition shames us. I feel no shame. I look on, curiously, at what is unfolding. National embarrassment has no meaning for me. Neither does national pride. Neither does national. Or nation.
Dirty flavors can be found in every bag of jellybeans. Perhaps we have far too many, but you can only be shamed by what is your own. Rationally speaking, it is impossible to be embarrassed by the actions of your milkman, unless you believe the milkman represents some aspect of yourself. By extension, he can only represent some aspect of yourself if you allow him this representation.
That is why I can not be proud of the Pakistanis who I love and admire, I can only love and admire them as human beings. I can not be ashamed of Pakistanis who murder, I can only despise them as human beings. I can not be ashamed of Pakistan, I can only love it for the value we attach to the motherland. I can not be proud of Pakistan, I can only point out the truth in what I see.
I have no nation.
I have a country.
The only question left to be answered is how far my personal imagined community stretches and how much it is affected by borders, if at all. I'll get there some day.
For now, I am striving to be good and unbreak what is damaged. I want to create a place with a less exhausting state of mind. Not because it is mine, but because it is worth it.

50.

Osama is dead.
Good riddance.
Then again, I don't care one way or another if he's dead or alive. Not because of any moral or political convictions, but because the game is far from over. Osama or no Osama, the stage has been set for Level 2 and as usual, ordinary people with ordinary lives and ordinary concerns will die in ways that have become ordinary. Reaching Level 2 is so exciting because the first part is over-and then you realise there's still a long way to go. I speak from my limited experience with Sega games in the 1990s. I assume the principles of video games, like those of power struggles, have not fundamentally changed in the last couple of decades.
Now that we have killed Osama, on to our other demons.

Let us target dictators who sell their countries for money and power.
Let us throw out democratic presidents who do the same for oil.
Let us condemn the educated who use their intellect to cloud their humanity.
Let us take action against the well-fed feudals who let their farmers go hungry.
Let us not believe what double speaking, power-hungry politicians tell us.
Let us question everything we believe to be true.
Let us not allow semantics to muddy true dialogue.
Let us cry out against the systems that indoctrinate impressionable children.
Let us never complicate what is simple.
Let us remember there are two sides to every story and we'll probably never like one of them.
Let us spend more time getting to know people and less time assuming we know what they are like.
Let us remind people that it is possible to end world hunger.
Let us retain our compassion when the hungry commit crimes.
Let us scrutinise our own decisions and know that they are biased.
Let us remain innocent enough to be surprised.
Let us not forget that we are not as intelligent as we think we are.
Let us not wallow in our apathy.
Let us not congratulate ourselves for being better than our neighbors.
Let us invest in children's futures.
Let us educate.
Let us hope.
Let us give meaning to our hopes.

We already know that one person's choices can bring the world crashing down. By the same logic, it takes one person's choices to change the world. Or, if you're less ambitious, it takes as much to change someone else's world.

The second part of the game might be starting, but only if you believe in the game. After all, if you don't believe in it, it doesn't exist.

49.

The problem with being asked to describe two hours with the greatest man in Pakistan is that it is a bit impossible to do justice to. I was initially excited about the prospect of writing about my interview with Abdul Sattar Edhi. During our session, I made mental notes of all his inspiring quotes and decided I would focus on those alone. About ten minutes in I realized that picking just a few inspiring things he said would be even more difficult than describing him. So here is my sloppy attempt to explain what happened today.

We just walked into the Edhi office in Mithadar. We had no precise address and no phone number we could reach easily, but this didn’t turn out to be a problem at all. Every single person we stopped in the congested streets knew where Edhi sahib’s office was and they were able to direct us so accurately we arrived twenty minutes early. Nobody asked us why we were early or how long we planned to stay. We were ushered into a room decorated with posters from campaigns for a drug free Pakistan, a tolerant Pakistan, a compassionate Pakistan. Several honorary degrees were displayed under the glass top of a table we sat on (a table we learned was “older than this country”). A large red sticker was on the door behind me. “LOVE HUMANITY,” it proclaimed in gaudy yellow lettering. I wondered at the man who had stuffed honorary PhDs under a glass top and chosen to frame and display a sticker like that. That’s all you can do with Edhi. Wonder.

I was nervous about meeting him. I’ve wanted to meet him since I was eight years old. I doubt there is a single man alive who commands as much respect, trust and gratitude as Abdul Sattar Edhi. Beggars, dacoits, philanthropists and society aunties alike feel safe depositing their zakat, their sadqas, their khairat, their earnings, their bread into his fund, knowing that it will reach whoever needs it most. Personally, I am not an especially spiritual person, but when I think of prayer I recall being nine years old and trying very hard to send blessings to the mysterious Edhi who seems to be keeping our country afloat singlehandedly. I don’t know what I expected of him today, but I did not expect him to walk into the room while we were all setting up our equipment and hearing him say “Assalam Alaikum” unassumingly, as if he wasn’t Edhi himself but simply a random person strolling into the room.

Once I had recovered from being tongue tied and begun the interview, I learned many things I didn’t know about Edhi, but many more I hadn’t realized about society. I learned that he describes himself as a Sheikh Chilli who never dreams small. I learned that he despises maulanas who choose Islamism over humanity, but equally disparages those who despise criminals without understanding their motives. I learned that his inspiration for placing a cradle outside every welfare center was his experience of picking maggot-ridden babies out of the trash and seeing an illegitimate infant stoned outside a mosque. I learned that he deeply loves his wife, doesn’t understand why people don’t choose to adopt daughters and employs mostly women because he believes they do God’s work better than men. I learned that he has met Gandhi and befriended Bacha Khan in his youth. More than anything, I learned that nothing disgusts him more than people who see humans as anything but humans. “Insaniyat” is the only religion, he told us. I asked him what inspired him to start working for all of us the way he does. “I am a Muslim and I do what God has asked me to do. The only message of religion is that humanity is one. Nowadays, the world has become so big that we find ways to divide it up, but that’s what destroys us-divisions, divisions, divisions.”

I don’t think any of us knew that Edhi has worked for humane causes in no less than 73 countries. I don’t think any of us expected him to well up with sadness when he told us that India, the country of his birth, is one of the only two countries in the world that has denied him a visa for his work. That alone speaks volumes about who and what we are today. A world which denies the champion of transcending divisions a visa to cross the border.

I’m not sure what exactly it was that Edhi radiated in that room as we all sat and listened to him spellbound (until he woke me up with “Ask me more questions, are you tired already?”). It was something like a sense of boundless possibility. If a man of almost ninety who started with nothing can start and run the world’s largest volunteer ambulance organization, rescue 36,000 abandoned babies, feed the hungry every day, give every unclaimed body a decent burial, convince the most bloodthirsty amongst us to choose love over arms and build shelters where injured animals and birds are cared for, he can probably do anything. His humanity doesn’t know any bounds and in the face of all he has done, the photograph of a rather pompous ex-prime minister handing Edhi a little medal made me want to laugh. It was so grotesquely inadequate.

While even the most well-meaning of us execute our vision for humanity cynically-by crying ourselves hoarse about misgovernance, angrily criticizing the idiots who don’t do a better job and howling with fury at the corruption and crime we face daily, there are others in Pakistan who achieve greatness with complete trust that people will choose to do the right thing.

Edhi recounted a time when he was accosted by bandits on his way to Quetta. They recognized him for who he was, safely escorted him to his destination and on his arrival, presented him with two crore rupees. Other hardened criminals have been known to put down their guns in the middle of street battles when the Edhi ambulance arrived on the scene. Beggars who spend their days collecting ten rupees at a time have dropped five hundred rupee notes into Edhi collection boxes. What is it about his personality that makes us want to keep on giving? “You call these people bandits, dacoits, thieves. But think about the society that has produced a system where some remain wealthy forever while others have to shoot for bread and then tell me who is wrong. If you’re letting this happen, tell me who the thief is.”

I suppose that’s the answer to my question. Here is a man who will give us everything-who has already given us everything-simply because we are all human, whether we are criminals of one kind or another. It would be a challenge to find a single person in Pakistan who hasn’t been connected with the Edhi Foundation in some way. Everybody knows someone who has donated their money, called an ambulance, adopted a baby or had their Eid meat distributed by Edhi. There is a reason his number is pre-saved in the most basic models of cell phones under “Emergency contacts.” The truth is that the only emergency threatening to destroy us is that we can’t distinguish this common thread of humanity-and need-that runs in all of us. We all give to and take from the Edhi Foundation. We all need his services and yet our principal activity is pointing fingers at who landed us in this mess. Divisions, divisions, divisions.

48 (posted one day too late)

There's a woman who left her home in her early twenties to run a school. She didn't want to be someone's daughter-in-law when there was work to be done and children to be educated. So for sixty years, she has worked. Worked and worked and worked till her bones could no longer carry the weight of her burden and her real name was forgotten in favour of respectful titles her awestruck employees bestowed on her. Her bedroom-which is on campus, directly across the computer lab that offers free technological training to young women-is furnished like the room of any other octogenarian. A walking stick, a few cushions, a framed photograph of someone's daughter and son-in-law. A television set and a locked box full of newspaper clippings about educational programs. A menthol smell and a gaudy blanket. A stash of books under her pillow. She told me she wrote them. I am sure she did.
There's a woman who left formal education hanging like a question mark when she decided to start a family. She raised several children and taught hundreds more, picking up wisdom and experience along the way. She marks school books with generous tick marks and smiley faces, leaves notes in loopy cursive for the parents of wayward students. Listens admiringly when others talk about accomplished women, women with real jobs, women who balance children with full-time careers, women who complete PhDs. She reminds herself that she has done no less, but sometimes forgets. Sometimes she questions and sometimes she believes them when they say she never achieved much.
There's a woman who lives in her own world of books and authors, in an intellectual utopia of her own making. She is constantly surprised to find that others don't know the things she does, or that the trivia she considers terribly important is considered less so by others. People look down on trivial trivia. They laugh at it, laugh at her bewilderment that the world is not more learned. Her horror at their ignorance is never condescension. She always thinks that people who don't swallow encyclopedias are in a minority and her faith in humanity never truly wavers.
There's an angry woman who is happiest when protesting the injustices of the world. She quotes revolutionary poetry, saves trees from being bulldozed and supports grassroots campaigns for the oppressed. She is as disgusted by drawing room debaters as she is sympathetic to the underprivileged. Her twinge of guilt at avoiding her family to spend time with fellow activists is defensively explained away for the greater good.
There's a nanny who loves other people's children to support her own. She left her country soon after her husband proved to be an alcoholic and chose to make the most of her homeland's reputation for grooming excellent caregivers. So she gives care, for a small price. She bathes and rocks and feeds for the money, but counsels and fiercely loves because she can't help it. Her own children grow into strangers as she keeps telling herself she'll go back one day, but she finds herself weeping at the idea of being separated from her wards, who will never love her back quite the same way.
There's a woman who works as a nurse because her parents asked her to. She was never inclined to study much and would have preferred to have married into a comfortable life, but she knows her education has afforded her something her mother and grandmother did not have. Kind, well-meaning people tell her it's important to learn, to be different, to know her rights. Less kind people taunt her on buses, stand a little too close in crowded public spaces and occasionally seriously frighten her. She considers it part of the package, part of being a modern woman. She remembers her married sister is not much happier, anyway.
There's a woman who loves to dress up. She loves jewelry, loves makeup, loves feeling beautiful. She scoffs at people who say women buy into brand-sponsored ideals of beauty, because she knows people always turn around to look at her. She also knows she is more than that, because back in her day, girls were taught how to speak and when to argue, how to cook and entertain. The idea of looking ungroomed-or worse, undignified-repulses her. She doesn't wear tacky clothes or switch to ugly shoes as she grows old. She moves into it with unexpected grace, retaining her diva-esque charm long until the day she dies, knowing she will be remembered as beautiful forever.
They will be remembered, if only once a year, if only by some, if only by us.
Happy Women's Day everyone.

47.

There was a woman who worked in the kitchen at the campus center in college. Her name was Denise, and she was old, with white hair under the navy blue Dining Services cap we both wore. She was assigned to train me for the 10pm-1am shift washing dishes. On my first day, she let me wear a real apron, instead of the plastic bag with cut-out armholes that I later adopted. I always associate those days of dining services with repetitive Christmas music, even though it was only October when I began.
The regular workers, the ones who weren't students, the ones like Denise, who laboured there from morning till late night, spent that last shift looking forward to going home. I spent it dreading the part where I would have to clean out "the grease trap"-a piece of machinery as charming as its name. I sang songs under my breath while I waited for the last few dishes and pots to come in and picked some kind of beans out of the drain with my yellow gloves. "You can sing out loud here, honey, I like music," was what Denise had told me, but I've never had a good singing-out-loud voice. Occasionally, someone I knew would return a dish at the window and wave to me before they recycled their glass and plastic. I thought it wasn't a bad place to work, for seven dollars an hour.
Towards the end of the night, the cooking surfaces were dismantled and sent to me to be scrubbed down and run through the dishwasher. I hated this bit from the start. The longest board was taller than me and I thought it ridiculously cumbersome to stand on my tiptoes and stagger backwards to get it vertically into the sink to be scrubbed down. I felt even more ridiculous when I realised there was no way to avoid getting sloshed with water when I tried pushing it through the sanitising machine (that was when the wisdom behind the plastic aprons became apparent). Three boards later, I was in a foul mood, that first time. Then the last one came. We called it the baby white surface. It was mercifully shorter than me, lighter than the rest and still smooth enough to be wiped down easily. I didn't notice any of these things, if truth be told. It was Denise who looked delighted to introduce me to the piece of equipment and say, "This is my favourite part of the night! Isn't this one all nice and clean? I just look forward to it all day," as she hoisted it into the dishwasher with me.
Denise must have been at least sixty five and that was a generous estimate, for someone so small and wrinkled. She told me she lived alone. I read her name in an article three years after that night, commemorating college staff who had served for decades. I wondered what she had done before she became the cheerful trainer of disgruntled work-study students in a dining hall kitchen. I wondered a lot of things.
I suppose nobody expects to be sixty five and looking forward to washing a five-foot long cutting board at midnight. No child will ever dream of growing up-or growing old- to know about all the secrets of getting a drain unclogged, or the fastest way to scrape burnt cheese off a pizza pan. At the time, it broke my heart a little to know that somebody who had so tenderly advised me on how to get through my daily shift as easily as possible saw dishwashing as the best part of her day. I'm wiser now, because I know that if a time ever comes when life throws soggy beans floating in sink foam at you, there will always be things to celebrate.

46.

Every day, I meet people. People who are intriguing, inspiring, strange, ordinary, humble, pompous, awe-inspiring, beautiful, revolting. People who make me wish I was a better storyteller, if only to preserve them somewhere safer than memory. So many people, so many stories I don't know and can't tell.
There's a twelve year old girl in a class I teach. I don't know her name, because in my class of fifty she is not one of the few who speaks up or lingers after class to make conversation. She has enormous green eyes, like a cat. She told me her father works in China. She doesn't know what he does or what part of China he does it in, but she knew he was going to come home after three years, two hours after I dismiss class. She didn't know where China was. She wasn't sure what Asia was, either. None of my girls know about continents yet; as much as I try to stretch their geographic imaginations to encompass the entire subcontinent, we rarely make it beyond Sultanabad.
There's a woman who sweeps floors in my old school. She always remembers my name and asks after my mother. Every now and then, she asks me if my mother has an old sari for her. She's Hindu. I never thought about it when I was in school, but I wonder now. I wonder if she lives in Lyari or Ranchore Lines or somewhere else entirely and how she makes it to Phase 8 every morning. By bus? In a sari? Under a burqa? I wonder if she takes off for Diwali.
There's a eunuch by the railway lines in Clifton. I hadn't realised Clifton even had railway lines. He was sitting, with his scarlet mouth, with three decidedly unfeminine men, perched next to a container of diesel, smoking and talking and gesticulating. They looked like they might be friends. I realised I've never seen a eunuch sitting in the company of men, the way someone would with old acquaintances. He didn't clap or beg or promise me twin sons. He was engrossed in his conversation, his cigarette.
There's a teacher who works at a school run by a nonprofit. The school is in a squatter colony bang in the center of one of the richest parts of the city. I could have lived there my whole life and never turned the corner and known it exists. I suppose it was an accident that we met. She's never turned the corner, either. She proudly told me she's finished twelve years of school. Her father doesn't believe in girls leaving the neighborhood, but he's very open-minded about education, she asserted repeatedly. She knew a great deal about things beyond the colony. She told me she reads whatever she can find in the library and is on the third Harry Potter book. We talked about minority rights. I said there aren't any in this country, she disagreed. Then she deferred to my opinion, saying I must know better, because I've been outside the neighborhood, all the way to America, and she's never known a Pakistani Hindu. I feel small and silly. We change the subject and talk about our mutual passion for education.
There's a boy who I run into in the bazaar at least once a week. He does different things on different days. Sometimes he sells tissues or pencils, other times he might wash windows or fetch cigarettes and mobile credit for people waiting in their cars. I bought him bread, milk and juice at a grocery store once and since then, he's managed to recognize my car every time I'm in the area. He has a younger brother who he talks of sometimes. On days when I'm in a hurry, I guiltily avoid him. There are days when I don't want to buy useless things from him just to be friendly, but I wouldn't want to offend him with money. I have a growing collection of pencils topped with Dora the Explorer erasers, cheap yoyos and scented Chinese tissues in my purse.
There's a group of girls in another one of my classes. They sit in the same corner of the classroom every time, where they chatter throughout my lesson. It amazes me when they regurgitate information I present to them, because I have no idea when they listen to me. Inevitably, one of them pokes the other with a pencil every time we have a writing activity. They call each other Nehru, Gandhi, Quaid-e-Azam and Allama Iqbal. As a joke, they tell me. I feel proud to have taught them material they are using in inside jokes. Later, I tell them off for misbehaving in class when one hisses at the other "You just wear a stupid loincloth, because that's what Gandhiji wore," but it's difficult not to laugh. They offer me various kinds of biscuits and dubious looking packets of Balle Balle paan masala. They are offended if I refuse, so I line my stomach with their snacks in breaktime.
There's a man who works at a government library. His clothes are nearly always stained, one bare foot on his chair, the other leg lazily sprawling across the dirty floor. He slurps his tea noisily and always asks me if he can fix my problem. I always tell him I have no problem, I'm just here to work, followed by whatever request I have for archival information. He looks bored and tells me that is a problem, that's what he meant. I'm told I'm free to look through the trash in the attic for my "archives," but they really can't guarantee I'll find anything. This is nearly always followed by a talk extolling the many virtues of his extensive library records. He has reminded me the last six times I met him that one time when our organisation came with their 'problem,' he was very accommodating. He reminds me that there are even women in my organisation and he even offered them chairs once. I generally avoid him, as I have learned to do most government employees.
To borrow from Vonnegut, so it goes. So it goes.

45.

Exhausted. Exhausted so my teeth and tongue ache as badly as my legs and arms. Exhausted so that my brain hurts with the effort of defending what I believe in and my mind is alternately on fire and numb. Exhaustion like a fever, fatigue like a toothache that won't let you sleep. Like thoughts that won't switch off and a forehead which is conscious of furrows. Like toes that move with nervous energy and joints that must be cracked. Like talking to cover up the feeling of impending collapse. Sounds like working at an NGO, sounds like Pakistan. Sounds like a hundred and seventy million souls screaming themselves hoarse and feeling like victims and conquerors.
Listen to me, I'm yelling out for God's sake. Listen, listen, wait I have something to say but don't interrupt me, interrupt, interrupt. Feels like work, feels like home.
At some point the debates, the rationale, the idealism starts fading into an automatic stream of thought, a never switched off conversation of justifying, qualifying, quantifying to prove yourself. Screaming, screaming, screaming to be heard-literally. Switching on the mic, fiddling with the controls, absorbing yourself in lectures and handing out erasers. Write down the answer for me, should we love or should we hate? Was Jinnah right or wrong? Can we protest without killing? Just tell me what you think, there is no right or wrong, there's no correct answer in this abyss, just express, express, express yourself and no copying please.
Folded into a car with seven other tired souls, coming back and logging entries into archives and wondering when they'll be used, dreaming of a day when happy researchers say a prayer for your soul every time they find exactly what you have painstakingly spent an hour typing up. Wondering if the kids forgot what you taught. Telling the reporters no, we are not from the CIA. Telling people not to speak to reporters. Pleasing and thank youing and salaaming to get around roadblocks so that angry parents and principals don't suspect you're from the wrong side of some warped ideology they believe exists. Trying not to be a caricature of your own social class, trying not to fall into the neat little categories the press loves to use. Signing in and out. Twelve hours today, nine tomorrow.
Tomorrow, tomorrow. Tomorrow we'll try again. Tomorrow we'll wait for someone to say hey, maybe you are just trying to do the right thing, maybe you're doing it because you love your country, maybe you're doing it for the kids, maybe you just need to clock a 9-5, maybe you do what you're told, maybe you want to educate, maybe you want to stop shouting shouting shouting shouting shouting shouting shouting shouting shouting shouting shouting shouting shouting shouting
Please, please, be quiet, I'm exhausted.

44.

The faculty of critical thinking is one that expired long ago in Pakistan. While the country may be peppered with individuals who attempt to question everything, they remain individuals and not representatives of a greater movement. In some ways, this is true of all societies; if critical thinking were encouraged on a mass level anywhere, the mechanisms of the nation-state would fail. However, no society can be as intellectually impoverished as one that forgets its history and ours is such a society: one that lacks the ability to put anything in context.
The study of history, I have been told many times, is among other things, a waste of time, redundant, irrelevant, useless, self-indulgent and-this is my favourite-"ladylike". For the macho stalwarts of progress, the custodians of religious law and flag-waving urbanites, remembering where we have come from is unimportant, because being Pakistani means rising above history. Being Pakistani means letting go of our shackled past. Being Pakistani means forgetting.
Those who advocate questioning the framework of our nation-state or the shaky foundation upon which it was built are treated as starry-eyed, soft-hearted "liberals" who need to cultivate some true patriotism. At worst, they are considered heretics. The conflation of religion and nationalism is disturbing on so many levels that it amazes me that it is still allowed to occur. As our country goes up in flames, nothing could possibly be more important than understanding how and why this is happening. It is like trying to hear sound in a vacuum, or analysing a language without having studied linguistics.
I have recently begun teaching at low-income schools and can attest to the fact that some of the most disturbing trends in Pakistani thought are the products of our national snobbery towards the subject of history. Students who advocate murdering Shias because Jinnah intended Pakistan to be a true Muslim state are unaware that Jinnah himself was a Shia. Students who believe their mother tongues will never be official languages have no knowledge of the language movement in the 1950s. Students who believe that Mohammed bin Qasim’s arrival in Sindh centuries ago was somehow directly linked to the creation of Pakistan have no knowledge of how the European construct of the nation-state was invented in the twentieth century.
In an ideal Pakistan, we would study, understand, criticize and accept our history-even those bits that wound our school textbook sanctioned national pride. We would move forward with the knowledge and understanding that our country needs to be defended not because we desperately need to justify its existence, but because safeguarding human lives and property is intrinsically worthy. Only then could be abandon our collective myopia, moral bankruptcy and downward spiral. For the love of our country, for the love of sanity, we need to crack open history books more often.

43: The KC chronicles, part 1

It started with the Kinnaird College admission test my future roommates and I took "for fun". Going abroad had proved to be an expensive idea, LUMS had disappointed and the Karachi University promised us a few bullet wounds and bomb threats along with our B.A. degrees, which disturbed our gentle souls. Noor traded in her thin pure Urdu accent for Punjabi songs, Maryam momentarily gave up hope of art school and I convinced myself that the famous English program must really be worth it. Thus started our adventure in the alternate universe of Kinnaird College for Women Punjab, which has given us enough stories to entertain our grandchildren with for most of their lives.

The first mistake was probably wearing a polo shirt and cargos to the admission test. The second was not wearing matching bangles with the shirt. The third was finding my pen had run out of ink and asking a student for a pencil, only to be snottily told "This isn't LUMS, where we just hand out free stationery."

Fast forward about six days and there I was, not in LUMS with free stationery (I had until the test been unaware of this virtue of the other institution), but in the dorm room that I would live in until the following April. "It's very big!" said Maryam. "The building is very nice," said my aunt. "Hai! Is this what they meant by 'cot'?" exclaimed poor honest Noor, pointing to the three chairpais arranged around the room. Yes, it was what they had meant. We also had a rickety table and a closet partitioned into three. Like real troopers, the three of us set about making our room feel like home.

With the beds made, floor swept and a gigantic mattress precariously balanced on Noor's tiny chairpai ("I don't like the idea of bedbugs crawling into this ropey stuff"), we were officially KC hostelites. It's sweet how innocent we were that day, unaware of the experiences we would share over the next few months-or minutes. The hostel meeting that night cleared up any hope that may have lingered in our fluffy little heads about our college experience. We were summoned to "the fountain", where our warden would be briefing us about hostel rules.

"Karachi say ayee hain!" was the first thing I heard, from the girl standing behind me. I wondered whether to politely introduce myself. The next sentence decided that for me. "Karachi girls are very mod-squad" was the whisper to my left. "Alam Channa was from Karachi. Was he mod-squad too?" someone's friend queried. I resisted the urge to ask her if Alam Channa was the only thing she associated with Karachi. Besides mod-squad behaviour, that is. I quickly learned there were in fact many other things associated with Karachi: "fast" girls, hot weather, Muhajirs who didn't understand Punjabi, being spoilt, A Levels. Somehow the fast girls, hot summers, parallel education system and Urdu speaking population in Lahore was above censure, or off the radar. Oh, well.

The warden's lecture was even more interesting than the conversation taking place behind me. We were briefed about "blue cards" which would determine which female visitors we have permission to receive, gate passes, which would only be issued on Wednesday and Thursday nights at 9pm, bedtime (which we were told was 10pm but we learned in about five minutes nobody cared about) and the dress code, which led me to make a panicky phone call home and shelf my jeans and kurtis away for a year. Meanwhile, Noor made long, weepy calls to her mother and Maryam despairingly dove under her blankets, where she remained for the rest of the year. It was a promising start to a ridiculous year.

42.

Every time Karachi bleeds, people scramble around looking for something to believe in. Once again, with almost 70 people dead in three days of violence, there are articles insisting that Karachi’s spirit, tolerance, pride and resilience will carry it through. Insisting that it will survive. Insisting that it will come out stronger.

I like to read hopeful pieces as much as the next person, but as much as I appreciate the feeling behind them, I’m getting tired of the sentimentalisation of Karachi and all its problems. People here aren’t resilient because of their fierce pride in their city. They’re resilient because they don’t have a choice. They are proud because they feel defensive about a part of the country whose problems are too often treated like they don’t belong to the rest of Pakistan. They are spirited because if you abuse and batter anybody’s home for long enough, they will eventually fight back. As for the tolerance-I don’t really see who can honestly call this city tolerant. It is tolerant of many things, but considering that most of the metropolis has been soaked crimson in ethnically-inspired killings, I wouldn’t ever call Karachi a place where we welcome outsiders with open arms.

There are beautiful things about this city, yes. Love for Karachi is love in spite of everything else. You will want to come home to Karachi simply because it is home, even though you know you won’t have electricity, running water or security at any given moment of the day. I’m beginning to wonder whether this is good enough anymore. Is it enough to be hopelessly, helplessly attached to a place while you watch it go up in flames? Do the people on the other side of the city, the ones whose children are being murdered and homes are being looted on an almost daily basis, feel this love? Or do they simply feel gut-wrenching, all-consuming grief?

Our sadness and our sentimentality will only take us so far. I say this as someone who has been sheltered on the “safe side” of this city. As someone who always maintained that the city will indeed bounce back. No, it won’t-I realize this now. It won’t bounce back, because it is too broken and too battered. Half of the city has been affected by the violence, while the other half have convinced themselves it is part and parcel of life in Karachi. The divide remains, between those who are hopeful and those who can’t afford to be. There is no great change coming unless the entire class structure-both literal and geographical, in this city-is altered. Until then, the best we can do is acknowledge how Karachiites who lost loved ones and protest on the streets every day are hurting-and acknowledge our privilege in not experiencing the same.  

41.

In all nation-states, history is distorted to create convenient narratives. Our country is suffering not only from the usual propagandisation of the past, but also because its fiction is being ignored as a source of both art and inquiry. The truth in the works of Faiz or Manto might be uncomfortable for us to face, but responsible education should be structured around seeking truth rather than obscuring it; understanding history rather than ignoring it.

Saadat Hasan Manto is one of the best-known fiction writers from the turbulent period during which the subcontinent gained independence and was partitioned. His stories focus on the sense of dislocation caused by the Partition, were popular in his time, and remain so today, although rarely at an institutional level. “Mere Sahib”, a comparatively little-read short story by the author, raises questions about something that many Pakistanis have asked themselves-who was Jinnah? Based on conversations with Jinnah’s ex-chauffeur, the story provides food for thought about 1940s India, a period we frequently shelf away as the “before”.

Alternately funny and moving, the story is a refreshingly honest appraisal of Jinnah the man, rather than Jinnah the politician. Azad, the chauffeur, offers bits of his own psychoanalysis as well as glimpses into the everyday quirks of the man. It is perhaps as much a description of Jinnah as it is a portrait of the fan following politicians had the potential to attract, as well as an extremely honest picture of the interests and passions that moved individuals to participate in the Pakistan movement on a personal level. While Manto bases his story on an interview, it is through his literary lens that we meet its characters. The chauffeur’s viewpoint, while intriguing in its own right, is ultimately a literary device which the author uses to illustrate his own feelings about Jinnah and his legacy.

Manto describes Azad’s support for the Muslim League as enthusiastic and youthful and driven by his age more than anything else: he was young and wanted a revolution, he enjoyed the thrill of marches and protests. But as he mentioned himself, “it was a time when Hindus did not try to kill anyone who uttered the word ‘Quaid-e-Azam’” He candidly describes his obsession with seeing the Quaid in person as well as the reason he believes he was selected to be chauffeur: Jinnah liked healthy, good-looking men, he said, perhaps because of his own physical weakness.

Some points that raised the most important questions were the ones about Jinnah’s connection (or lack thereof) with the average Indian Muslim. Manto provides comic scenes where Azad imitates Jinnah’s attempts to speak Urdu, which are astonishingly terrible for a man who insisted on championing the language as a uniting factor for all Indian Muslims. His legal acuity, which is never questioned, is depicted through his pool game: “He would spend a long time in his analysis. From this angle. From that angle…but if another angle come to his mind, he would stop, think, make sure.” Manto also allows Azad to throw in his own opinions generously; how Jinnah was as careful in the game of politics as he was on the pool table, how he loved his shoes “because they were always at his feet and moved according to him.” He paints a three dimensional picture of his sahib: intelligent, generous, disinclined towards small talk, bitter, lonely, removed, admiring of physical strength and beauty. What stands out most for the author in his conversation with Azad is the last question he asks him: “Did you ever hear Quaid-e-Azam say I’m sorry?”, and the answer he received: that if such a thing did ever happen, Jinnah would have removed those words from the dictionary forever. For the author, this “sums up the entire character of Quaid-e-Azam Mohammad Ali Jinnah” as far as he was concerned.

This bitterness is emblematic of Manto’s work about Partition, but its popularity in the 1940s and 1950s illustrates that it was a bitterness that many readers empathized with. Though I am aware that historical inferences through literature can be risky, I believe that “fiction…has provided an intense window on the personal experiences of 1947,” in the words of historian David Gilmartin. Fiction such as Manto’s cannot be taken for its factual value, but its popularity underscores the psyche of those who appreciated it. In a time when history, literature and art are all crying for their fair share of attention in Pakistan, Manto is only one example of an author who is largely ignored in formal education. If we really want to create a society where people are encouraged to think, inquire and above all, read, reclaiming authors who write in the vernacular languages would be a wise step to take.

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40.

A Mount Holyoke College brochure arrived in the mail today. For once, a college envelope was for my sister, not me. I admit I stole it-for a while. I took it to my room and stared at every page for a long time.
It was strange to think that I held a version of the same booklet a few years ago. It was strange to flip through it and see familiar faces, familiar places. It was strange to see a place you consider home being advertised to you. The whole experience of half an hour (yes, I spent that long on it) was a bit surreal.
There was a photograph of a group of students sitting around a professor in a politics class. I stared at that one for a long time. The round room, the long windows, the professor's face, the bottles of vitamin water on someone's desk-it was all so real. So rememberable. So rememberous. But it felt a million years away. It was the first time I thought "wow, that was a long time ago" even though it's barely been half a year.
Karachi has a quicksand quality about it. You fall in and you can't get out. I don't mean this as a bad thing, but once you're in it, you're hardly going to worry about what's outside it. It doesn't allow you to. I wonder if a few years from now, I'll look at photographs of Karachi and stare at them, because they are advertisements for a place I call home. I wonder if I'll recall the smell of gasoline, salt and warm air and long for it, the way I suddenly recalled the smell of falling leaves and my dorm room. When will I see something from my home right now and think-that was a million years ago?

39.

It seems that for every step we take forward, we take two steps back. Pakistan has been unsuccessfully struggling with the concept of land reform for decades. As other Muslim societies move forward, ours is still debating whether or not the concept is Islamic.

The Jamiat Ulema-e-Pakistan’s recent condemnation of the MQM land reform bill is unsurprising, but frustrating.

Keeping in mind that our constitution is not secular and religious hurdles to legislation will always be present, religious debates over certain issues have outlasted our tolerance for them. As long as our religious parties are populated mostly by political stakeholders, rather than Islamic scholars, their statements will be difficult to swallow.

It may well be true that Islam - narrowly defined as what was practiced during the lifetime of the prophet and ignoring all the religious scholarship that has been undertaken since - does not put a cap on how much wealth an individual can own. However, in the same vein, “Islam” in such a narrow context also does not have an opinion on modern farming practices. Or the MQM. Or feudalism in South Asia.

The list of things that Islam does not expressly forbid simply because they may not have existed 1,500 years ago is endless. It is vital for the JUP, or any political party for that matter, to advance beyond their present rhetoric and allow for deeper and broader interpretations of religious law. Simply saying that a law does not exist is not enough; certainly not when millions of Pakistanis are bonded labourers or languishing in the personal prisons of wealthy landowners.

Unfortunately, a resistance to either the bill or its detractors is likely to be turned into a brawl with bias and name-calling from both sides. The debate about whether Pakistan was intended as a secular or Islamic state rarely progresses beyond the simplistic allegations of “what Jinnah wanted” and turns ugly far too quickly.

With our (lack of) land reforms preventing economy or society from progressing, it is high time that creative dialogue is initiated on the subject. Until then, it is likely that the discussion about vitally important developments, such as breaking the backbone of feudalism, will remain mired in accusations of being either extremist or godless.

back.

I FINALLY HAVE INTERNET AT HOME.
For anyone who still bothers reading this, I haven't been able to upload a thing for weeks. Now to get to the actual writing (and uploading stuff that's been getting published elsewhere in the blogosphere).

38.

The Ayodhya verdict that was delivered yesterday showcased considerable maturity on the part of the Indian judiciary. I won't get into the specifics of how justice could be achieved on the issue of Babri Mosque, simply because that requires a discourse on Indian domestic politics from the 1980s onwards. Politically speaking, however, the decision to divide the land, and the manner of division, made absolute sense. Had the courts made a decision in favour of either side, there would have been violence and rioting, to say the least. A pro-Muslim decision would have been like gift wrapping more votes for the BJP, while a pro-Hindu decision would have spoiled the Congress' supposedly left-of-centre image and caused riots across the subcontinent.

My only objection to the verdict is the some of the issues on which it was based. The first question the court considered was whether Ayodhya was truly the birthplace of Ram. What business is it of the judiciary to be making statements about whether or not someplace was the birthplace of a god? It firstly assumes a belief in the divine, which strictly speaking, a secular state can not do. Secondly, it presupposes that such a divine figure had a physical birth place. Even if the court was making this decision based on theological advice from religious authorities, there is still no absolute way to prove where anybody was born, least of all for a court of law.

Secondly, it asked whether the Babri Masjid was built according to the tenets of Islam. Islam forbids the building of mosques on desecrated religious sites, which the spot in Ayodhya may indeed have been in the fifteenth century. On that count, the mosque might have been un-Islamic. However, the motivations of the Sangh Parivar in wanting to tear it down were certainly not the preservation of the true Islamic character of the mosque, so the issue should not have been treated as such. Also, it plunges the present Indian judiciary into the murky territory of litigating issues that arose literally centuries before the birth of the modern Indian state. How far back can one possibly litigate? Does this mean crimes committed in the colonial era are also for the Indian and Pakistani courts to decide on today?

The issue of Babri Masjid was deeply symbolic, and the judges in Lucknow did a good job of providing a reasonable verdict keeping mind the charged nature of the problem. However, if it had been treated like a case of disputed territory from the very beginning, rather than the ideologically-based struggle the RSS had hoped it would become, a great deal of communal tension might have been defused years ago.