Tasneem Hossain | Dhaka

‘You can’t pour from an empty cup. Take care of yourself first.’

The saying suggests that in order to take care of others effectively, we must take care of ourselves first.

How many of us truly take care of ourselves in the true sense of the word?

Normally most people think going to the parlour, having a lavish bath in the bath tub or exercising regularly is self-care. In fact an ideal self-care is an amalgamation of different activities and mindsets which may benefit you-mentally, emotionally, physically and spiritually.

It doesn’t mean that you stop having a beauty regime or stop  taking care of your diet or stop enjoying a late night  movie – these are all part of the self-care routine. Just remember that it’s important to consider many other activities required to maintain a healthy, stable mental, physical and spiritual state.

Sadly, majority of us simply don’t have the time, grit or means to make regular self-care a reality in our daily lives.  Our daily chores, the environment and daily happenings are a hindrance which drains us of our energy to spare some time for self-care. Some of us may face social or cultural barriers; some may not have the access; some might even face criticism as being too luxurious and selfish in taking self-care.

Self-care is not selfish. Self-care allows you function better in order to increase your ability to help care for others. If you cannot expect your car to run continuously for thousands of miles without refueling then how can you expect of taking care of others without rejuvenating yourself?  Catering for the need to individual happiness not only needs to be normalized but celebrated and promoted in society.

Each individual has her/ his own problems to deal with. So you should never feel any shame for looking after your health. Staying in a healthy and happy state of mind, you need to proactively incorporate self-care into your daily routine.

What is self-care?

WHO defines self-care as individuals, families and communities’ promoting and maintaining their own health, preventing disease, and coping with illness and disability, with or without the support of a health worker.

Self-care is so important that a whole day, a week and even a month has been dedicated to raise awareness about the importance of self-care around the globe. International Self-Care Day (ISD) is on July 24 to represent the benefits of self-care experienced 24 hours a day, seven days a week (24/7).

It has its roots in the 1950s Civil Rights Movement, as Black activists and organizers integrated the term meaningfully into their movements. The concept took off in the 1970s, when the Black Panther Party promoted self-care as a revolutionary way for Black and other oppressed citizens to heal from the constant pains of racism, and empower themselves to continue their fight for equality. Women’s rights activists and feminist activists also began adapting their own ideas of what self-care meant for women.

Modern self-care aims to help everyone to overcome the stress that affects millions of people worldwide and to practice self-care proactively for personal wellness.

International Self-Care Day was developed in 2011, by the International Self-Care Foundation (ISF), a UK-based organization to promote self-care as a strong foundation for health. The U.S. Senate designated July 24 as International Self-Care Day in 2014.

ISF’s ultimate aim is for ISD to be formally recognized by the United Nations as an official commemorative day, which would further encourage worldwide participation.

This annual celebration inspires and gives an opportunity to promote self-care for personal wellness and to create awareness and reevaluate your health and lifestyle. Self-care interventions do not replace health systems, they enhance them. This practice can also include collaboration with healthcare professionals when needed. This day also helps organizations and workplaces to focus on self-care routine as a public health concern and implement programs to make self-care more accessible.  It’s part of a holistic approach to improve health care and contributes to universal health coverage.

In a time when millions across the globe are suffering from depression leading to suicides, disoriented families and violence, we need to include self- care on a daily basis. We need to remember that even the smallest actions can lead to initiate progress in recovery.

Let’s look at some of the mindfulness tools that we can practice every day:

• Start your day by stretching. A healthy and happy start to the day makes a lot of difference to the rest of the day. Exercise daily. Taking in fresh air is vital to our holistic wellbeing: go for a 30 minute walk every day in nature; go bird watching or go by the sea shore- whichever instills happiness in you. The air in nature and sunlight works as an antidepressant.
• Do breathing exercises. Practice relaxing activities such as meditation and yoga regularly. This will help you to acquire a positive attitude.
• Stay hydrated by having 3 – 4 liters of water in a day. Have a balanced and healthy diet rich in a healthy mixture of protein, carbohydrates, fibers, vitamins and minerals
• Sleep 6-8 hours to recharge your body. Avoid using your phone or computer during bedtime to have a good sleep.
• Decrease screen time. Detox your social media by un-following accounts that make you feel bad
• Take care of body hygiene.
• Get in touch with loved ones for emotional support or practical advice. Surround yourself with positive minded people.
• Pamper yourself at home or in parlour; buy something (within budget); have a lavish breakfast, lunch or dinner – solo or with loved ones at a restaurant; watch a movie with friends; listen to music or have a dance party at home.
• Keep Journaling about the good things in life. It’s an excellent way to manage anxiety, reduce stress, and cope with depression. Practice gratitude. Be kind-research shows that random little acts of kindness boost happiness and improve empathy levels.
• Solve quizzes and play brain games. Learn a language, a new dish. Learn something new occasionally to keep the mind working.
• Volunteer for charity work. Read motivational stories. Read selected self-help books.
• Take some time out and review your total health plan. Take actions to plan for your health and your future.
• Pay your bills on time and put money into savings for financial self – care.
• Tidy up your home by de-cluttering. A neat and clean home uplifts one and helps in environmental self-care.

Do remember that self-care looks different for each individual. There is no single one-size-fits-all plan that will continue to be effective throughout your entire life. So make a self -care routine accordingly and be ready to incorporate what’s needed.

Make a commitment to yourself for self-care. Make stick on notes with the things you need to do and stick it in places where you can see them at home and office as a reminder.

Practice positive self-care affirmations to help build self-esteem, reduce stress, and increase emotional resilience.  Self-care allows you the opportunity to stay physically, mentally, financially and spiritually healthy. These, in turn, help you to be more productive and successful in all aspects of life.

The importance of self- care is so much that some countries like the UK and Canada have self-care weeks. Since 2011, self-care activities have been organized around the globe in many countries like Australia, Bolivia, Brazil, Canada, China, Iran, Kenya, Mexico, Myanmar, Nepal, South Africa, South Korea, Sri Lanka, Switzerland, Tanzania, the United States, the United Kingdom and Vietnam.

In 2017, America started Self-Care Awareness Month in September. However, the World Health Organization announced a ‘Self-Care Month’ starting on 24 June and ending on 24 July to coincide with International Self-Care Day. This is to promote regional and national level initiatives to practice self-care.

The 2026 theme of International Self-Care Day is “Self-Care puts your health in your hands: Test. Track. Thrive”.

The campaign emphasizes proactive, preventive health measures on the philosophy that informed, daily care both physical and mental improves the overall quality of life.

Focus areas for this year’s observation:

Test: To proactively go for regular health screenings and physical check-ups.

Track: Monitoring daily lifestyle choices like diet, exercise, and sleep patterns.

Thrive: Reaping the long-term benefits of sustained preventive habits and to help you stay   ahead of potential health complications.

Whatever type of self-care one practices, one is bound to have positive benefits. Self-care concept may seem pointless to some, but it’s undoubtedly vital for having an ideal healthy lifestyle. Most of us try to find positivity in this world. If we truly want to achieve it, it’s imperative to start with ourselves.

Small steps will take you closer to achieve happiness. Your individual little steps together with others will bring happiness in this world.

This year, from July 24th onwards, start practicing self-care. Transform yourselves into a new version of you – a better and happier you.

Be the change to accomplish your happiness for a beautiful tomorrow.

References:

1. International Self-Care Day, 24 July 2023 – Importance, Theme & History, Pace Hospitals.
2. Lifestyle desk, International Self-Care Day 2022: Daily morning habits to inculcate in your lifestyle, The Indian Express, July 24, 2022.
3. INTERNATIONAL SELF-CARE DAY, ISF International self-care foundation.

Read: Thoughts of a Cancer Patient

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Tasneem Hossain is a multilingual poet, columnist, op-ed and fiction writer, educator, translator, and training consultant. She writes poems in English, Urdu, and Bengali. As an op-ed writer, she has authored over 130 articles.

The post Self- Care: A Holistic Approach first appeared on Sindh Courier.

Ali Lashari          

Happiness has remained one of humanity’s oldest and most enduring pursuits. Across cultures, religions, and philosophical traditions, people have sought answers to a fundamental question: What does it mean to live a happy life?

Despite unprecedented technological progress, material prosperity, and scientific advancement, contemporary societies appear to be struggling more than ever with stress, anxiety, loneliness, and emotional dissatisfaction.

A remarkable example frequently cited in discussions on happiness is that of Matthieu Ricard, a French author, artist, and Buddhist monk. Researchers at the University of Wisconsin conducted extensive neurological studies on Ricard, attaching more than 250 sensors to monitor his brain activity. The results revealed exceptionally high levels of gamma wave activity—brain patterns associated with positive emotions, compassion, and well-being. Consequently, Ricard was popularly described as “the happiest man in the world.”

Ricard, who originally earned a doctorate in Molecular Genetics, left a promising scientific career in search of deeper meaning and fulfillment. His journey led him to India, where he studied under Buddhist teachers and embraced a life devoted to meditation, compassion, and spiritual practice. According to Ricard, one of humanity’s greatest mistakes is seeking happiness exclusively in external circumstances. Genuine happiness, he argues, originates not in possessions, status, or worldly achievements, but within the human mind and heart.

The growing global interest in happiness studies reflects an important reality. In recent years, thousands of books have been published on the subject, while researchers from psychology, neuroscience, philosophy, and sociology continue to investigate the nature of human well-being. Several factors explain this phenomenon.

First, modern life has become increasingly fast-paced and demanding. Social media, constant connectivity, economic pressures, and uncertainty have created unprecedented levels of mental strain. Second, psychological disorders such as anxiety, depression, and stress-related illnesses have increased significantly across many societies, prompting individuals to search for effective ways to achieve emotional balance. Third, the emergence of Positive Psychology has shifted academic attention from merely treating mental illness to understanding and promoting human flourishing.

Western philosophical traditions offer diverse perspectives on happiness. The philosophy of Hedonism, associated with thinkers such as Epicurus, defines happiness as the pursuit of pleasure and the avoidance of pain. Modern consumer societies often reflect this approach by encouraging individuals to seek satisfaction through consumption, entertainment, and material acquisition.

In contrast, the Aristotelian concept of Eudaimonia presents a more profound understanding of happiness. Aristotle argued that true happiness cannot be reduced to momentary pleasures. Rather, it is achieved through living a meaningful, virtuous, and purposeful life. Human beings flourish when they develop their abilities, cultivate moral character, and contribute positively to society.

Similarly, contemporary interest in mindfulness and Stoic philosophy has highlighted the importance of inner peace. Mindfulness encourages individuals to remain present, reducing unnecessary worries about the past and future. Stoicism teaches that happiness depends primarily upon one’s response to circumstances rather than the circumstances themselves. Inner resilience, emotional self-control, and acceptance are therefore central to a fulfilled life.

Modern Positive Psychology, pioneered by scholars such as Martin Seligman, further identifies several essential components of well-being, including positive emotions, engagement, meaningful relationships, purpose, accomplishment, and contribution to the collective good. Likewise, philosophers Jeremy Bentham and John Stuart Mill emphasized that genuine happiness should extend beyond the individual and contribute to the welfare of society as a whole.

Human well-being may be understood through four interconnected dimensions: the heart, the mind, the body, and the soul. Neglecting any one of these dimensions often results in imbalance and dissatisfaction.

The heart represents the center of emotions, compassion, and relationships. Healthy, sincere relationships foster emotional resilience, while forgiveness, empathy, and acts of kindness strengthen inner peace. Emotional health is further nurtured through gratitude, generosity, and meaningful human connections.

The mind serves as the seat of thought, memory, creativity, and judgment. Mental well-being can be enhanced through gratitude, positive thinking, lifelong learning, and engagement in creative activities such as writing, art, and music. A disciplined and optimistic mind is better equipped to navigate life’s inevitable challenges.

The body, too, plays a vital role in happiness. Balanced nutrition, regular exercise, sufficient sleep, hydration, and time spent in natural environments contribute significantly to physical and psychological well-being. Maintaining moderation and avoiding harmful substances are equally essential for a healthy life.

Finally, the soul constitutes the deepest dimension of human existence. Spiritual traditions throughout history have emphasized the importance of prayer, meditation, contemplation, truthfulness, simplicity, and service to others. Spiritual well-being provides individuals with meaning, purpose, and a sense of connection that transcends material concerns.

In an age characterized by immediacy and instant gratification, people often confuse pleasure with happiness. Pleasure is temporary and fleeting; happiness, by contrast, possesses depth, stability, and enduring significance. Even more profound than happiness is the state of inner contentment—a condition marked by patience, gratitude, resilience, and peace.

A truly content individual neither remains imprisoned by regrets about the past nor becomes overwhelmed by anxieties concerning the future. Instead, such a person lives with acceptance, hope, and trust. Perhaps this state of inner contentment is among the greatest blessings a human being can attain.

Ultimately, the search for happiness is not a journey outward but inward. It is found not merely in what we possess, but in who we become.

Read: Apology, Love, and the Prayer

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Ali Lashari is Assistant Director (Excavation & Exploration), Directorate of Archaeology & Antiquities Wing, Culture, Tourism, Antiquities & Archives Department, Government of Sindh.

The post Psychology: The Pursuit of Happiness first appeared on Sindh Courier.

The true strength of leadership lies in being among the people and listening to their grievances.

By Abdullah Usman Morai | Sweden

Leadership in a democracy is not measured solely by the number of development projects inaugurated, official meetings attended, or speeches delivered. Rather, it is judged by how closely a leader remains connected with the people whose trust has placed him in office. The greatest leaders are those who leave the comfort of their offices and walk among ordinary citizens, listening to their hopes, frustrations, and struggles.

Sindh is far more than Karachi. It is a province of immense geographical, cultural, and social diversity stretching from the deserts of Tharparkar to the mountains of Kohistan, from the coastal communities of Thatta and Sujawal to the fertile plains of Larkana, Khairpur, Sanghar, Ghotki, Sukkur, Jacobabad, Kashmore, Dadu, Jamshoro, Mirpurkhas, Umerkot, Badin, Shikarpur, Qambar Shahdadkot, Naushahro Feroze, Matiari, Tando Allahyar, Tando Muhammad Khan, Sehwan, Mithi, Islamkot, Nagarparkar, Diplo, Chachro, Johi, Mehar, Rohri, Pano Aqil, Kot Diji, Kandhkot, Moro, Sakrand, Dhoronaro, Ubauro, and thousands of villages scattered across the province.

The Chief Minister is not elected to govern only Karachi. Constitutionally and morally, he represents every citizen of Sindh regardless of whether they live in a metropolitan city or a remote desert village.

As the current Chief Minister approaches nearly a decade in office, one cannot help but wonder: how many times has he sat in an open public gathering, a traditional kachehri in Tharparkar, Kohistan, Kashmore, Johi, Diplo, Nagarparkar, Keti Bandar, Shah Bandar, or other neglected regions simply to listen to ordinary people?

How many farmers, fishermen, teachers, women, labourers, and students have had the opportunity to speak directly to him without bureaucratic filters or political protocols?

Has he personally asked why literacy rates remain low in certain districts? Has he sat with parents to encourage education, especially for girls? Has he initiated public dialogues against honour killings, commonly known as karo-kari, child marriages, tribal conflicts, drug abuse, or the alarming dropout rates in rural schools?

Government reports and official briefings can provide statistics, but they cannot fully reveal the realities of daily life. The true condition of a province is discovered when a leader visits a government school without prior notice, walks through a village where clean drinking water is scarce, listens to a widow struggling for healthcare, or sits with a farmer whose crops depend on uncertain irrigation.

Many of Sindh’s challenges are social as much as administrative. Increasing literacy, promoting women’s education, discouraging harmful customs, improving healthcare awareness, strengthening local governance, and creating opportunities for young people require continuous public engagement. Such transformation cannot be achieved through files alone; it demands human interaction.

Karachi undoubtedly serves as the economic heart of Sindh and deserves significant administrative attention. However, if a Chief Minister spends the overwhelming majority of his tenure there, many citizens naturally begin to feel that the government is physically and emotionally distant from the rest of the province.

Regular visits to districts, monthly public hearings, surprise inspections of schools and hospitals, and direct conversations with local communities would not only expose governance gaps but also strengthen public confidence in democratic institutions.

Advisers often recommend high-profile events, project inaugurations, and political rallies. Yet history remembers those leaders who preferred dusty village roads over red carpets, who valued public dialogue over ceremonial protocol, and who measured success by the trust of ordinary citizens rather than media headlines.

The office of Chief Minister carries immense responsibility. Its dignity is enhanced not by the walls of the Secretariat but by the distance a leader is willing to travel to reach the forgotten corners of his province.

There is still time. Frequent visits to the rural districts of Sindh, open public forums, educational campaigns, and direct engagement with communities could create a lasting legacy of inclusive governance.

Power is temporary. Public affection and respect endure far longer. In the end, history honours not those who ruled from a capital city but those who walked among their people and made every citizen feel seen, heard, and valued.

Read: Trapped in a World of Codes

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Abdullah Soomro, penname Abdullah Usman Morai, hailing from Moro town of Sindh, province of Pakistan, is based in Stockholm Sweden. Currently he is working as Groundwater Engineer in Stockholm Sweden. He did BE (Agriculture) from Sindh Agriculture University Tando Jam and MSc water systems technology from KTH Stockholm Sweden as well as MSc Management from Stockholm University. Beside this he also did masters in journalism and economics from Shah Abdul Latif University Khairpur Mirs, Sindh. He is author of a travelogue book named ‘Musafatoon’. His second book is in process. He writes articles from time to time. A frequent traveler, he also does podcast on YouTube with channel name: VASJE Podcast.

The post Be a Chief Minister, not a Mayor first appeared on Sindh Courier.

Abdullah Usman Morai | Sweden

There was a time when, before leaving home in the morning, the only thing a person worried about was carrying the house key. If they could feel it in their pocket, they considered themselves fully prepared for the day. There was no need to memorize a string of secret numbers, no requirement to log into an app, and no obligation to prove their identity to a machine every few steps. But the world has changed.

In today’s modern age, it seems that a person’s name is no longer the most important part of his identity. Instead, it is the code that defines him. We now live in a forest of numbers, where every door, every machine, every system, and every service demands yet another code.

If you live in a developed country, you probably use dozens of different codes from the moment you wake up until you go to bed. The amusing part is that you hardly even notice how many you use.

To leave your home, you unlock the front door with a key or an access code. Then comes the garage code or an electronic key. If you drive, your car may have a digital key. Upon arriving at work, you need another code or electronic access card to enter the building. The elevator may require a separate code. The office door has another one. Your computer needs a password. Logging into the company’s network requires another password. Your email has its own credentials, your work system another, your bank account another, your mobile banking ID another, and identity verification yet another security code.

Sometimes it feels as though modern humans have become walking password managers.

The funniest moments, however, occur when the brain grows tired and all these codes begin to blur together. Imagine arriving at your office, standing confidently in front of the elevator, and entering four digits. Nothing happens. You try again. Still nothing. A few moments later, you suddenly realize that you’ve been entering your bank card PIN instead of the elevator access code!

There is one thing technology has never been able to replace: genuine human compassion and love. There is no code for kindness and no app for empathy. Trust still has no password. Honesty cannot be implanted through a microchip, and no company has yet invented two-factor authentication for humanity itself.

At times, you find yourself trying the office code at your apartment entrance, and the home code at the office door. Some people become so automated that they attempt to scan their public transport card inside their residential elevator or pull out their bank card when standing in front of the office coffee machine. Then, after returning home, they instinctively take out their office access card and try to unlock the front door, as if their home were company property.

Occasionally, we even find ourselves entering our bank card PIN to unlock our mobile phone until the phone flashes a warning:

“One final attempt remaining.”

At that very moment, even our own memory begins to feel unreliable.

Our grandparents probably only needed to remember two things: the way home and the key to the house. Today’s generation seems to remember more passwords than birthdays.

This raises an important question: Are all these codes simply inconvenient?

Perhaps not.

In reality, every one of these codes exists to protect us. They safeguard our money, personal information, offices, homes, companies, and identities. If anyone could enter anywhere without verification, the world would undoubtedly become a far more dangerous place. The daily inconvenience we experience is, in truth, the price we pay for security.

Yet human nature is fascinating. The very things designed to protect us often become a source of comedy as well.

Nowadays, if a friend says, “I can’t remember my code,” the first question is no longer which code they mean: Is it the bank PIN? The phone passcode? The office access code? The elevator code? The garage code? The computer password? Or the Wi-Fi password?

Sometimes it even seems that, in the future, people might ask each other before getting married,

“So… how many passwords do you have?”

Judging by the pace of technological progress, it’s quite possible that within the next twenty or thirty years, even these numerical codes will disappear. We may all carry a tiny microchip implanted in our bodies that simultaneously handles our identity, banking, workplace access, home entry, vehicle, healthcare, travel, and countless other services.

Perhaps such technology already exists in one form or another.

Maybe simply standing in front of your door will unlock it automatically. The elevator may already know which floor you intend to go to visit. Your car might recognize you and start on its own. Banks could identify you through your iris or facial recognition alone.

And perhaps one day, people will no longer need to remember a single password.

But then a new problem may arise. What if that one tiny chip fails? What if artificial intelligence refuses to recognize you? What if the system politely informs you, “We’re sorry – Your identity could not be verified.”

At that moment, a person may find themselves standing outside a locked door while the machine refuses to let them in.

Every step forward in technology inevitably raises new questions.

Our world is gradually moving from physical keys to digital codes, from codes to biometrics, and from biometrics to artificial intelligence. The human being of the future may be identified more by data than by words.

Yet there is one thing technology has never been able to replace: genuine human compassion and love. There is no code for kindness and no app for empathy. Trust still has no password. Honesty cannot be implanted through a microchip, and no company has yet invented two-factor authentication for humanity itself.

Perhaps the greatest achievement of the future will not be creating even more sophisticated security codes. Rather, it will be learning to open the doors of our hearts with the same care and responsibility with which we open our digital doors today.

Because, in the end, it is not codes alone that keep us safe.

Our character, our integrity, our trustworthiness, and our humanity protect us far more than any password ever can.

Read: Tunnel Farming: Sindh’s Agricultural Future

_________________

Abdullah Soomro, penname Abdullah Usman Morai, hailing from Moro town of Sindh, province of Pakistan, is based in Stockholm Sweden. Currently he is working as Groundwater Engineer in Stockholm Sweden. He did BE (Agriculture) from Sindh Agriculture University Tando Jam and MSc water systems technology from KTH Stockholm Sweden as well as MSc Management from Stockholm University. Beside this he also did masters in journalism and economics from Shah Abdul Latif University Khairpur Mirs, Sindh. He is author of a travelogue book named ‘Musafatoon’. His second book is in process. He writes articles from time to time. A frequent traveler, he also does podcast on YouTube with channel name: VASJE Podcast.

The post Trapped in a World of Codes first appeared on Sindh Courier.

Dr. Jernail Singh Anand

In literature, every event has a 3D personality. The first dimension of an event is what really happens, if it is based on reality. Stories and events that are found in literature are not reality, but based on reality.  Suppose a murder takes place. It has a creative structure around it. Someone kills somebody for reasons best known to him. But a murdered body is lying on the road. People look at the body, talk in different ways, police arrives, and then, there are inquiries and investigations. These are things that have happened in real time.

Now, a novelist tries to bring this murder into his writing. First of all, he has no first hand of knowledge of what has happened, and how it has happened. Just as police reconstruct the scene of murder, the novelist too reconstructs the murder in his novel. What will be the difference between the real time murder and the reconstituted event?  The subtext of the real time murder is entirely different from the over text that the novelist will bring to it. The novelist takes this event into the furnace of his imagination, where so many past memories are on a permanent visa. This new item is added into the cauldron and baked in his imagination. Now, what he comes up with is the over-text [essentially it is bio-text] because to the event, so much of his own personality has been added. The event is the same, a murder, but the novelist has added his own vision to it. The novelist brings it to life in his fictional world. The people who see this murder and the dead body build their own texts, but they soon evaporate because they have no appetite for putting them down into stories. The murder becomes the headlines for a few days, the subject of gossip and then, everything whispers down. So, we have two personalities of the same event, the one which goes into police investigation. And the second that becomes a chapter in a novelist’s fiction.

The story does not end here.

When this novel is read by a reader, a new over text will be created, because the story as it is told by the author will further act and react with the reader’s imagination. And in his mind, a new structure will be created, which will be the amalgam of three personalities: the real murder, the reconstructed story of the novelist, and the reflexes of his own mind, adding something off his own imagination. In this way, an ‘innocent’ event [murder] has been treated to two more personalities. Who is justifying whom, who is at fault, the novelist debates, which the reader too debates in his own mind, finally, there is a story which is entirely different from the original event.

How literature becomes a kaleidoscope?

Things don’t end here. When another reader picks up the novel, the same story will appear in a different persona. And still, if we imagine a million people read the novel, a million stories will be architextured from the text.  It will be a mega amalgam of imagination, and a time will come, when it will be very difficult to extricate the real and the unreal, and the supra-real. This is the spectacle that literature offers, a thousand versions, which is the real stuff of human life.

What we live, and what we come across, are only version. We too are version, realized in a momentary state. We are always in a state of flux. Our consciousness is flowing. If we stand on the bank of a river, it is not the river alone that is flowing, our vision too is flowing.  Are our thoughts fixed at any time at anything for long? No. it is a flow. We are just moments, fleeting moments, and we are not more than snap-shots taken from a running car, which cannot be repeated even after a split second.

Read: Beyond Heaven Beyond Hell

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 Dr. Jernail S. Anand, with 200 books to his credit [18 epics] is a Chandigarh-based top ranking author, whose seminal work ‘Lustus: The Prince of Darkness’ challenges the moral complacency of our era. He is founding President of the International Academy of Ethics, and Laureate of Charter of Morava [Serbia], Seneca [Italy], Franz Kafka [Germany, Ukraine, Czeck Rep] and Maxim Gorky [Russia] Soka Ikeda and Mahakavi Bharati (India) Awards, his name is inscribed on the Poets’ Rock in Serbia. Email: anandjs55@yahoo.com.

The post A Kaleidoscopic View of Life first appeared on Sindh Courier.

By Nisar Banbhan

As summer vacations begin, the atmosphere in our homes changes. The rush of early mornings for school disappears, uniforms are neatly hung away, school bags are pushed into a corner, and children enjoy a sense of freedom.

Yet, within a few days, a familiar phrase starts echoing in almost every household:

“Mom! Dad! We’re bored. What should we do?”

At first glance, it seems like a simple question. In reality, however, it raises an important concern about how we educate and prepare our children for life. More often than not, the answer comes in the form of a smartphone, a tablet, YouTube, Netflix, or video games. The children become occupied, the parents feel relieved, and peace returns to the household. But in that temporary silence, we often fail to notice how many valuable opportunities for learning and personal growth are being lost.

The truth is that many of today’s children live in an ocean of information but a desert of practical skills. They can navigate countless online platforms, watch videos from around the world, and spend hours on social media, yet many cannot prepare a simple cup of tea, change a light bulb, manage their personal finances, or confidently communicate their thoughts in real-life situations.

This raises a critical question:

Are we preparing our children for examinations, or are we preparing them for life?

Education is far more than grades, report cards, and academic achievements. True education equips individuals with the ability to think independently, solve problems, take responsibility, work collaboratively, and navigate the uncertainties of life with confidence.

Unfortunately, our educational culture often places overwhelming emphasis on academic performance while giving little attention to practical life skills. As a result, many young people graduate with impressive qualifications but remain dependent on others for even the most basic aspects of daily living.

Summer vacations present a unique opportunity to change this narrative.

This is a period when children are free from examination pressure. They have time, energy, curiosity, and a greater willingness to explore new experiences. If parents dedicate just two or three hours a day to purposeful skill development, the transformation can be remarkable.

Imagine a fourteen-year-old who can prepare a simple meal, grow vegetables in a small garden, create a professional presentation on a computer, manage a personal budget, provide basic first aid, and remain calm enough to make sensible decisions during emergencies. Such a child is not merely a student; he or she is becoming a responsible, capable, and self-reliant individual.

Equally important are soft skills, whose value has never been greater than it is today.

The future will belong not only to those who possess knowledge, but also to those who can communicate effectively, think critically, collaborate with others, embrace change, and demonstrate emotional maturity. Leadership, adaptability, creativity, teamwork, and problem-solving are no longer optional qualities; they are essential competencies for success in the twenty-first century.

In an age shaped by artificial intelligence, automation, and rapidly evolving industries, information alone is no longer enough. Information can be accessed instantly with the click of a button. Character, however, cannot be downloaded. Leadership cannot be searched for online. Emotional intelligence cannot be generated by an algorithm.

These qualities are developed through guidance, practice, responsibility, and real-life experiences.

This is why summer vacations should be viewed as more than a break from school. They should be seen as an opportunity for character building, leadership development, and lifelong learning.

Parents must ask themselves an important question:

Do we merely want to keep our children occupied, or do we want to prepare them for the realities of life?

The child of today will become tomorrow’s doctor, engineer, teacher, entrepreneur, administrator, or leader. If we want our children to become confident, responsible, and resilient adults, we must teach them more than textbooks. We must teach them life itself.

Summer vacations are a precious investment of time. When used wisely, they can contribute significantly to a child’s personal growth, confidence, independence, and future success.

Ultimately, a parent’s greatest achievement is not measured by the grades their child earns, but by the kind of person that child becomes.

Because degrees may open doors, but it is character, competence, resilience, and self-confidence that enable individuals to walk through them and thrive.

Read: Ignored habits gradually weigh down lives

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Hailing from Village Mir Muhammad Banbhan, Taluka Mirwah, District Khaipurpur and based in Karachi, the capital of Sindh, Nisar Banbhan is a seasoned professional with nearly 25 years of multifaceted experience, encompassing 3 years in journalism and over two decades of service in a public sector organization. His extensive expertise spans content creation, scriptwriting, screenwriting, lyrics, poetry, and storytelling across multiple languages, including Sindhi, Urdu, and English. Nisar has honed his skills in writing articles, columns, and short stories, contributing to various national and regional media outlets.

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• The future of a young person cannot be determined by a single institution, a single punishment, or a single authority figure.

Dr. Nisar Ahmed Solangi

“Across lands and kingdoms, the Black Bull of Authority still bellows.”

During the 1980s, while pursuing our medical education, an incident occurred that profoundly shaped the lives of six young students. It not only disrupted our academic journey but also transformed my understanding of institutional power, moral leadership, and the nature of justice itself.

The incident was our rustication from Liaquat Medical College.

The Principal at the time was a renowned professor—may God grant peace to his soul. History, however, carries its own ironies. During his own student years, he had once faced a similar disciplinary action and rustication. Yet fate had been kinder to him; he and a fellow student were allowed to continue their education through a transfer to a college in another province.

Our ordeal began with a seemingly minor grievance. A practical record book belonging to one of our colleagues had been damaged, giving rise to a dispute. During the ensuing exchange, a companion who was not a student of the college discharged a firearm into the air in a moment of heightened emotion.

No one was injured.

No property was damaged.

No life was endangered.

Yet the sound of that gunshot awakened the machinery of institutional authority, and swift punitive action followed, just to please big bosses of the time.

None of us had any prior record of misconduct. Senior faculty members, departmental heads, and respected figures from society attempted to mediate and resolve the matter amicably. Their efforts, however, proved futile. However, in order to please higher ups of those days, the Principal remained unwavering, and all six of us were rusticated.

During those difficult days, when our educational and professional futures hung in uncertainty, the most profound guidance I received came not from institutions, professors, or administrators, but from my father.

When I returned to my village burdened with disappointment and anxiety, my father met me with a rare combination of empathy, courage, and wisdom. He understood my suffering. He gave me complete freedom to change my career if the environment became unbearable. Yet at the same time, he urged me to remain steadfast in the defiance of truth, justice, and the rights of the oppressed.

Invoking the eternal example of Imam Hussain (peace be upon him), he reminded me that the path of truth often demands sacrifice, but ultimately becomes the foundation upon which human dignity rests.

His compassion and moral clarity stood in striking contrast to the rigidity and punitive spirit of the college administration.

His words also raise a timeless question:

If our children find themselves trapped in an unbearable environment, do we possess the wisdom and courage to help them choose a different path, rather than forcing them to endure suffering for the sake of convention?

When the matter reached the High Court of Sindh, the fragility of the administration’s decision became evident. The Court granted me a stay order, observing that there was neither a police report nor a public complaint, and that the individual responsible for the firing was not even a student of the institution.

Under judicial scrutiny, the administration eventually withdrew the rustication orders against the other five students, provided they offered formal apologies.

“There is an old saying that courts do not speak; their judgments speak for them”.

“One cannot help but wonder whether that wisdom still holds true in our own times”.

Yet even after judicial intervention, the pressure did not entirely cease. Attempts were allegedly made to influence examination outcomes in order to ensure my academic failure.

What prevented such efforts from succeeding was the integrity of a number of my professors. Their commitment to professional ethics, intellectual honesty, and principled conduct proved stronger than administrative pressure. Because they refused to compromise their conscience, I was able to complete my medical education.

Years later, life presented a remarkable irony.

The same former Principal had become Secretary of the Health Department. At an academic cum public gathering, while criticizing the medical profession and younger doctors, he referred to our decades-old rustication as well as frequent visits of junior doctors to his secretariat as an example.

Rather than allowing the moment to pass in silence, I chose to clarify the truth.

Addressing the gathering, I posed a simple yet fundamental question:

What is the true meaning of a mentorship and leadership?

I argued that the responsibility of a leader, mentor, teacher, or an administrator is not to “wield authority” as a weapon against those entrusted to their care. Rather, leadership should resemble parenthood: guiding, encouraging, nurturing, and viewing mistakes not as grounds for punishment but as opportunities for growth and learning.

Yet what can one say?

Even today, across institutions and nations the “Black Bull of Authority” continues to roam, feared and obeyed, often unchecked.

This story is therefore more than a personal memory. It is an invitation to reflect upon the essence of leadership and mentorship itself.

Whether within the corridors of a medical college, the offices of public institutions, or the chambers of government, authority acquires legitimacy only when tempered by justice, compassion, patience, and humanity.

The foundations of my professional and ethical philosophy were not laid by textbooks or official titles. They were laid by my father’s wisdom.

I remain convinced that leadership does not emerge suddenly when one acquires power. The seeds of leadership are planted much earlier—in childhood during formative years and beyond —through the moral guidance of parents, the mentorship of teachers, and the companionship of principled colleagues.

Perhaps the most remarkable aspect of this story is what became of the six young students once deemed unworthy of remaining in medical school.

Time did not turn us into symbols of failure.

Quite the opposite.

Each of us eventually achieved distinction in our respective fields. Some became renowned medical specialists. Others rose to serve as national secretary level, senior administrators, and the directors-general. Some built successful businesses, while others went on to contribute their expertise within the United Nations and other international organizations.

The lesson is both simple and profound:

The future of a young person cannot be determined by a single institution, a single punishment, or a single authority figure.

When an individual possesses courage, moral conviction, and access to enlightened guidance, even adversity can become a staircase leading toward achievement.

These reflections are offered as a humble tribute to my late father, whose wisdom, compassion, and moral courage remain the guiding light of my thoughts and actions.

And yet, despite all that history teaches us, one reality remains stubbornly familiar:

Across lands and kingdoms, the Black Bull of Authority still bellows.

Read: Lessons from the Indus Valley Civilization

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Dr. Nisar Ahmed Ali Nawaz Solangi is a distinguished Public Health Specialist with over 28 years of experience in primary healthcare, health management, and policy development. Throughout his career, he has served in leadership capacities, He holds MBBS from the University of Sindh and a Master of Public Health from Griffith University, Australia. He is a dedicated polymath committed to the intersection of ancient civilization and emerging technology. He is deeply engaged in the study of the Indus Valley Civilization—focusing on its maritime history, trade networks, and egalitarian governance. Currently based in Saudi Arabia, Dr. Solangi is a tireless advocate for the digital preservation and global dissemination of the Sindhi language and culture. He is actively involved in pioneering initiatives on social media” Our Digital World”. By bridging the gap between historical heritage and digital innovation, he aims to create a new paradigm for cultural representation in the AI era.

The post The Black Bull of Authority first appeared on Sindh Courier.

• Beyond its literal definition, the Sindhi word “Wando” reflects a deeper social crisis—the tragedy of a life consumed by empty noise. Discover why true greatness lies in quiet competence rather than the exhausting pursuit of public validation.

AbdullahUsman Morai | Sweden

In Sindhi, the word “Wando” generally means empty, idle, vacant, or unemployed. However, if we reflect on its social meaning, it becomes clear that a “Wando” is not merely someone who lacks a job. A truly “Wando” person is one who lacks purpose in life, whose days are consumed by meaningless engagements, and whose existence contributes neither to personal growth nor to society.

In our society, many people appear extraordinarily busy. From morning until evening, they can be seen sitting with different groups of people in offices, hotels, restaurants, political gatherings, social events, or friendly meetings. Their social media profiles are filled with photographs alongside government officials, businessmen, and famous personalities. To an observer, such a person appears highly influential and socially important.

Yet, if one examines their actual achievements, a different reality emerges. Years may have passed without them learning a new skill, contributing to social welfare, starting a meaningful business, conducting research, mentoring young people, or accomplishing anything that could withstand the test of time.

There is a huge difference between being unemployed and being idle. Thousands of young people are unable to find jobs, yet they do not waste their time. They learn new languages, develop computer skills, read books, enroll in online courses, volunteer for social causes, or dream of starting small businesses. Such people may be unemployed, but they are certainly not “Wando/a,” because their minds remain engaged in learning, thinking, and building a better future.

On the other hand, some individuals possess jobs, resources, and social connections, yet spend their entire lives chasing appearances, attending endless meetings, and trying to prove their own importance.

Our society has developed a new social illness that may be called “the performance of busyness.” Some people constantly project the image of being indispensable, that everyone is waiting for them, that every issue requires their intervention, and that every important decision depends on their opinion. In reality, this carefully constructed image often exists merely to impress others.

Psychology suggests that many individuals try to conceal their inner emptiness through outward display. When a person cannot earn respect through character, knowledge, or competence, they often seek validation through relationships, photographs, exaggerated stories, and visible social activity. Sometimes such behavior reflects narcissistic tendencies, where admiration, attention, and acceptance become emotional necessities. It would be unfair to label every image-conscious person as psychologically narcissistic, but when someone’s entire identity rests upon public display, the behavior certainly raises important questions.

Social media has significantly accelerated this trend. Today, many people are observed or judged not by what they create but by whom they appear with in photographs. The more pictures someone shares alongside influential personalities, the more influential they try to appear.

Unfortunately, many young people become fascinated by these superficial symbols. They begin to believe that success depends less on education, hard work, and competence and more on attending gatherings, taking photographs with powerful people, and maintaining constant social visibility.

This trend is particularly dangerous because not every young person can afford such a purposeless lifestyle. Many belong to middle-class or struggling families where every hour invested in learning shapes their future. If they too become absorbed in a culture of appearances, they risk sacrificing their education, careers, and dreams.

Another harmful consequence of idleness receives far less attention. Idle individuals often interfere unnecessarily in the lives of others. They spread rumors, engage in gossip, create misunderstandings, make baseless judgments, and spend their spare time disturbing the peace of others. Many family disputes, broken friendships, and community conflicts are fueled by people who have no constructive purpose of their own.

Time is the most valuable asset in human life. Whoever wastes time is, in reality, wasting life itself. In developed societies, people use their free time for education, research, exercise, family, or community service. In contrast, many proudly say, “We spent the whole day sitting with friends.” The real question is whether those lost hours will ever return.

We must teach our children and youth that true greatness lies in silent effort rather than public visibility. Genuine respect belongs to the teacher who transforms lives, the doctor who saves lives, the worker who honestly supports a family, the farmer who cultivates the land, and the young person who contributes to national development through knowledge and skill. Sitting endlessly in gatherings, posing with influential figures, and constantly reminding people of one’s presence do not make anyone truly great.

Interestingly, genuinely accomplished people are often so deeply engaged in meaningful work that they feel no need to announce their own greatness. A fruit-bearing tree bends with humility, while empty branches make the loudest noise in the wind. Human beings are much the same. Those who possess knowledge, character, and competence usually speak less and achieve more, whereas those who are empty within often try to fill that void through noise, publicity, and endless self-promotion.

At the end of life, no one will be asked how many banquets they attended, how many ceremonies they joined, or how many famous people they knew or who knew them. The real question will be, what did you do with your time? How did you use your abilities? What difference did your existence make in the lives of others?

Being “Wando” is not a flaw if one uses that time to learn, reflect, and build oneself. However, a life devoid of purpose, consumed by appearances and meaningless activity, is a tragic loss whose cost often becomes apparent only after the finest years of life have slipped away.

Every young person should therefore ask themselves one honest question every day: “Am I truly busy, or am I merely trying to appear busy?”

The sincere answer to that question may well determine the direction of their entire future.

Read: Cities Built Upon Invisible Water

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Abdullah Soomro, penname Abdullah Usman Morai, hailing from Moro town of Sindh, province of Pakistan, is based in Stockholm Sweden. Currently he is working as Groundwater Engineer in Stockholm Sweden. He did BE (Agriculture) from Sindh Agriculture University Tando Jam and MSc water systems technology from KTH Stockholm Sweden as well as MSc Management from Stockholm University. Beside this he also did masters in journalism and economics from Shah Abdul Latif University Khairpur Mirs, Sindh. He is author of a travelogue book named ‘Musafatoon’. His second book is in process. He writes articles from time to time. A frequent traveler, he also does podcast on YouTube with channel name: VASJE Podcast.

The post Busy Bodies with Empty Lives first appeared on Sindh Courier.

• A society that worships order while suppressing freedom may preserve stability but lose its soul. The wisdom of statesmanship lies in maintaining a balance between these competing forces. That balance may differ from one society to another society.

By Noor Muhammad Marri Advocate |Islamabad

As I observe contemporary political debates, I often feel that humanity is engaged in a strange and unfinished conversation. Everywhere we hear the language of liberty, rights, democracy, equality, empowerment, and freedom of expression. Yet far less attention is given to the institutions, responsibilities, and collective discipline that make these ideals sustainable. It is as if modern societies have become fascinated with the fruits while forgetting the roots that nourish the tree. This imbalance compels us to return again and again to one of the oldest and most difficult questions in political philosophy: what is the relationship between individual liberty and collective order?

In my view, this question cannot even be properly addressed without first understanding the nature of the state itself. The state is not merely an apparatus of power; it is one of humanity’s most significant collective achievements. It emerged not because human beings naturally desired authority over one another, but because they recognized that survival, security, and social cooperation required organization. From early tribal formations to modern nation-states, the evolution of political authority reflects a continuous attempt to manage conflict, regulate behavior, and create conditions in which human life can be sustained with dignity.

Every state, regardless of its ideological orientation, carries certain fundamental responsibilities. It must ensure security, administer justice, protect property, regulate conflict, build infrastructure, and maintain public order. These are not abstract functions; they are practical necessities without which societies quickly descend into disorder. In this sense, rights are not floating concepts existing independently of institutions. They are dependent upon a functioning state capable of enforcing them. Liberty, therefore, is not the absence of structure but its careful design.

Different societies have developed different political systems to achieve these goals. Geography, history, culture, economic conditions, and social organization shape the nature of governance. A small city-state does not face the same challenges as a large continental empire; a tribal society does not require the same institutional complexity as a modern industrial nation. This is why political systems vary across civilizations. There is no universal model that can be applied without adaptation. The effectiveness of any system depends upon its compatibility with the society it governs.

This is precisely why political philosophy has never produced a single consensus on the ideal form of government. The debate is not simply between liberty and order, but between different interpretations of how they should be balanced.

Socrates, for instance, was deeply skeptical of democratic governance in Athens. He questioned whether political authority should be based on popular opinion rather than knowledge and competence. His famous analogy of the ship suggests that governing a state requires expertise, just as navigation requires a skilled captain. In his view, political leadership should not be left to chance or popularity, but to wisdom.

Plato expanded this critique in The Republic, where he expressed concern that democracy, if left unchecked, could descend into disorder. He believed that excessive freedom might weaken authority and open the door to demagoguery. His proposed solution—the rule of philosopher-kings—was an attempt to anchor political power in reason and virtue rather than mass opinion.

Aristotle offered a more balanced perspective. He recognized that both tyranny and mob rule were dangerous extremes. His ideal constitution was a mixed system combining elements of monarchy, aristocracy, and democracy. For Aristotle, the purpose of politics was not to maximize liberty in isolation, but to achieve stability, justice, and the common good through moderation.

The ancient Greek world provides a striking illustration of these competing principles. Athens is often celebrated as the cradle of democracy, philosophy, and intellectual freedom. It encouraged debate, participation, and artistic expression. Yet it was also politically unstable, frequently influenced by shifting public opinion and factional conflict. The same democratic system that celebrated freedom ultimately condemned Socrates to death, revealing the tension between liberty and collective judgment.

Sparta, by contrast, represented a society structured around discipline, order, and collective responsibility. Its political system was designed to preserve cohesion and military strength. Interestingly, Spartan women enjoyed comparatively greater rights than their Athenian counterparts, including property ownership and physical education. Sparta achieved remarkable internal stability and military dominance, yet it did so at the cost of intellectual diversity and cultural development. Athens produced philosophers and artists; Sparta produced soldiers. Each reflected a different prioritization of values.

History provides further evidence of how liberty, when detached from institutional balance, can produce instability. The French Revolution began with powerful ideals: liberty, equality, and fraternity. It sought to dismantle monarchy and privilege and establish a new political order based on popular sovereignty. Yet as revolutionary fervor intensified, internal divisions deepened. The Reign of Terror witnessed mass executions and political purges carried out in the name of protecting liberty itself. What began as a movement for freedom gradually transformed into a system of fear and coercion. Ultimately, the instability contributed to the rise of Napoleon Bonaparte, whose centralized authority restored order but limited many of the revolution’s original freedoms.

This historical pattern suggests a recurring truth: societies rarely collapse because they have too much liberty or too much order alone. They collapse when the balance between the two is destroyed.

In the modern era, this tension has taken new forms. Concepts such as democracy, human rights, equality, and women’s empowerment have become central to global political discourse. These ideas have undoubtedly expanded human dignity and challenged historical injustices. Yet they are often treated as universal abstractions, detached from the cultural and institutional realities of individual societies. I do not question their value, but I do question the assumption that they can function effectively without considering social context and collective stability.

Nowhere is this tension more visible than in the age of social media. What was once celebrated as a tool for communication and education has increasingly become a space of fragmentation and volatility. I often reflect on how quickly a single irresponsible message can spread across societies, inflaming emotions, deepening divisions, and sometimes triggering real-world crises. In deeply divided environments, digital platforms can amplify hatred more effectively than they spread understanding.

Yet whenever the question of regulation arises, it is often immediately framed as an attack on liberty. This creates a dangerous binary: either absolute freedom of expression or alleged censorship. In reality, no society can survive without some form of responsibility in communication. Freedom of expression cannot logically include the unrestricted right to spread deliberate falsehoods or incite violence without consequences. Liberty without accountability becomes self-destructive.

A similar complexity exists within civil society and non-governmental organizations. Civil society plays an essential role in holding governments accountable and protecting vulnerable communities. However, it is also true that not all organizations necessarily operate in the interest of social harmony. Some may promote divisive narratives, ideological agendas, or external interests that contribute to polarization. When states attempt to regulate or investigate such activities, the response is often immediate and organized protest, framed as resistance against authoritarianism. Yet the deeper question remains whether accountability itself is being misinterpreted as repression.

This brings us back to a fundamental philosophical question: can liberty exist without obligation? Every right carries a corresponding duty. Freedom of speech requires truthfulness and restraint. Freedom of association requires respect for social peace. Political participation requires commitment to institutional stability. When rights are separated from responsibilities, they risk undermining the very structure that makes them possible.

Thinkers such as Edmund Burke emphasized that society is not merely a collection of individuals but a partnership between generations. It is sustained by traditions, institutions, and shared moral understandings. Similarly, many communitarian philosophers argue that excessive focus on individual autonomy can weaken the bonds that hold society together. Without shared values, liberty becomes fragmented into competing personal interests rather than a collective achievement.

Ultimately, I am increasingly convinced that the success of any political system depends less on its formal structure and more on its compatibility with the society it governs. Democracy, monarchy, or any other system cannot be evaluated in isolation. Each society must find the form of governance that reflects its history, culture, geography, and social cohesion. Political systems are not universal prescriptions; they are social adaptations.

As I reflect upon history—from Athens and Sparta to the French Revolution and the digital age—I am increasingly persuaded that the survival of civilization depends not upon choosing between liberty and order but upon reconciling them. A society that worships liberty while neglecting responsibility may eventually lose both. A society that worships order while suppressing freedom may preserve stability but lose its soul. The wisdom of statesmanship lies in maintaining a balance between these competing forces. That balance may differ from one society to another society.

Read: Plato on Change and the Stability

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Noor Muhammad Marri Advocate & Mediator is based in Islamabad

The post Order Without Liberty Becomes Tyranny first appeared on Sindh Courier.

Dr. Lalit Mohan Sharma

One man generating a nation- wide neurosis. That sounds absurd. Many have been tilling land, sowing seeds, nursing plants in hibernation. Almost a hundred years. Racial integrity unfurled every evening. Invoking Nazi infrastructure. No generous compromises. National accommodation to adjust with discordant trends. Alien rulers fought with kid gloves. Aliens are questions of being and non- being, to be or never to be. Battles are lost even as warring parties partake of minor gains and play safe for the ultimate triumph.

Why flog a dead animal. No matter if it is accident or conspiracy. Dozens die, the dead bleed in a procession down the streets, walk into houses in hobnailed boots with knives drawn, fire engulfs, swords screaming through the night. Camps give refuge, rescue people from dying at home and butchered in public squares. Peace marches through daytime city roads. Tremors shiver across the vast spread of far off provinces. Frenzied mobs scared by their deeds look for a savior in the heroic utterances of hatred. The top court intervenes and calls a halt to rioting and arson, armed forces move into streets, disorder sinks into oblivion, people stirred from a collective nightmare.

Rioting identifies friends and foes, the formidable muscles exert, the communal eyes blink, the racial recurrence invites dreams to damn the other. Crowds outnumber the last time’s gathering, outpace the racial rhetoric currently held in check, envenomed tongues talk in tea shops, small social gatherings,  neurosis spreads like an epidemic, social distancing is the norm, everyone begins to work from home.

Once convinced, there’s a reckless chase.  Playing blind man’s bluff. There are soft targets everywhere. The soft and gentle are perturbed, distracted from the ongoing tug of war, but malicious aren’t afraid, are taken lightly, there are confirmed losers on both sides, the worst take the upper hand. The world is like a family, but the family isn’t the world, it’s dark with dense clouds at the dusky hour, recognize no faces, identify through clothes they wear, language they speak, gods they worship, not the content but script of their history which matters.

Failure is a word not to be found in the dictionary of rulers. Everything in plenty, nothing in shortage, not a single lapse in their time, no sign of corruption, nothing remotely of seditious character, intelligence is superb, can preempt bad times, avert disasters, but any calamity is a curse of time or nature. Any mishap sighted has to be inevitable leftovers consequent to misdeeds of previous regimes.

Repetitions, day-in and day- out, year after year, painted on hoardings, flashed on television screens, racing through the daily headlines of print media, verbatim in the mouths of municipal commissioners, the meandering queues at ration shops, in mouths of citizens who need no daring conviction to speak their minds but are contented to repeat what they hear.

Read: Inclusive Voids (Poetry) by Dr. Lalit Mohan Sharma

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Hailing from Himachal Pradesh, India, Dr. Lalit Mohan Sharma, born in 1952, has published ten books of English poetry which include ‘Man with A Horn’, ‘Eyes of Silence’ and ‘There’s No Death’.  His book, A Three- Step Journey, is English translation of Zahid’s Urdu poems. ‘Icicles of Time’ is the latest in 2024. Sharma was conferred with ‘Master of Creative Impulse’ at World Poetry Conference in 2019. A former Principal, Government College, Dharamshala, he has been anthologized in several books of poetry, stories and such books of academic interest as 21st Century Critical Thought: A Dialogue with Post-Modern Voices Vol I, (2020), A Handbook of Contemporary Ethics, (2024), Ed by Molly Joseph and JS Anand

The post A Political Allegory: Blind Man’s Bluff first appeared on Sindh Courier.