By: Cyril Almeida
IT began with the flag. A strip of white slapped on, but separate and away from the sea of green — the problem was there from the very outset: one group cast aside from the rest.
A more prescient mind would have thought to put the white in the middle, enscon-ced in a sea of green, a symbolic embrace of the other.
But why blame the flag?
It began with the founding theory.
A country created for Muslims but not in the name of Islam. Try selling that distinction to your average Pakistani in 2012. 1947 was another country and it still found few takers.
Pakistan’s dirty little secret isn’t its treatment of non-Muslims or Shias or the sundry other groups who find themselves in the cross-hairs of the rabid and the religious. Pakistan’s dirty little secret is that everyone is a minority.
It begins with Muslim and non-Muslim: 97 per cent and the hapless and helpless three. But soon enough, the sectarian divide kicks in: Shia and Sunni. There’s another 20 per cent erased from the majority.
Next, the intra-Sunni divisions: Hanafi and the Ahl-e-Hadith. Seventy per cent of Pakistan may be Hanafi, five per cent Ahl-e-Hadith.
Then the intra-intra-Sunni divisions: Hanafis split between the growing Deobandis and the more static Barelvis.
And finally, within the 40 per cent or so that comprise Barelvis in Pakistan, there’s the different orders: the numerous Chishtis, the more conservative Naqshbandis and the microscopic Qadris.
In Pakistan, there is no majority.
There’s the terror that every minority lives in: non-Muslim from Muslim, Shia from Sunni, Barelvi from Wahabi, secular Sunni from rabid Barelvi — the future is now and it is bleak.
Some mourn the passing of Jinnah’s vision and seek solace in his Aug 11 speech. But there never was an Aug 11 version of Pakistan: it was stillborn, killed off by the religious right as soon as it was articulated.
By IQBAL JAFAR
No two countries in the world are so close in their experience as a young nation and yet so far apart in their political compulsions as Israel and Pakistan.
To a lesser degree of uniqueness, these two countries have much to do with the questions of war and peace in the vast landmass from the Nile Valley to the Indus Valley, that once was a cradle of civilization, and could next be its graveyard. What happens in these two countries and between them and their neighbors should be of great interest for the international community.
Born only a few months apart, both on a Friday, Israel and Pakistan share an incredibly long list of other remarkable, even uncanny, commonalities.
Consider: both were carved out of a British colony; both were created in the name of religion by leaders who were secularists at heart; both were born as geographical oddities, Israel in three blocs and Pakistan in two; both saw large-scale exodus and immigration in the first year of their existence; both got involved in territorial disputes with their neighbors immediately after birth; both have borders that have yet to stabilize after more than six decades of existence.
If Muhammad Ali Jinnah happened to be on the Quetta-bound bus of Shia pilgrims on June 28, the self-proclaimed custodians of Islam would have killed him, along with 13 others. They would do so because Jinnah was a Shia and that would have been reason enough.
Jinnah, for most Pakistanis today, is the Quaid-e-Azam — the man above any sect in the Islamic Republic. As the Republic he founded increasingly becomes a place where minorities feel vulnerable, it would be remiss to forget that the founder of the country was a Shia. Born into an Ismaili family, he later converted to the Twelver (isna ashri) branch of Shia Islam. He died in 1948 and his sister, Miss Fatima Jinnah, filed an affidavit in the Sindh High Court stating that her brother was a “Shia Khoja Mohamedan”. Liaquat Ali Khan, the first prime minister of Pakistan, jointly signed the affidavit. Khaled Ahmed, in his book Sectarian War, documents in detail how the last rites of the Quaid were performed according to Shia stipulations. Jinnah’s Shia colleagues such as Yusuf Haroon and Hashim Raza attended the namaz-e-janaza (funeral prayer) at the Governor General’s House, while prime minister Liaquat Ali Khan waited outside in the adjacent room. After the Shia funeral prayer, the nascent state took the body for Sunni last rites at the grounds where now stands the Quaid’s mausoleum in Karachi. Miss Fatima Jinnah passed away in 1967 and in her case, too, private last rites were performed according to Shia guidelines and the state-sponsored namaz-e-janaza followed it.
Sunni militant outfits portray Shias as lesser Muslims and thus, lesser Pakistanis. This commandeering of state discourse on Islam from the 1980s onward has emboldened the militants to take up arms against their coreligionists in select parts of Pakistan.
Ahmad Rashid is naïve in his expectations from the youth. Youth holds a mixture of strange contradictory thoughts. Fed with textbook propaganda, Hindu hatred provides basis for nationalism. Removing this hatred will create a severe identity crisis for the already confused youth. Their Paknationalism conflicts with their ummah hood, which they seldom realize. They are more concerned with deaths of Muslims in Palestine or Kashmir than inside the country. Youth are, to borrow Tarek Fateh’s book title, chasing a mirage of a perfect Islamic system that never existed. Youth has developed a strange paranoid mindset which sees conspiracies everywhere. One can get labeled a CIA agent or Zionist stooge on mere twitter/Facebook/blog comments. They seriously think that foreign agencies hire ordinary people to shake the moral/ideological foundations of Pakistan. They see politicians as corrupt and Generals as saviors. They see ethnicity and cultural diversity as threat to the state. Regarding terrorism, mostly live in state of denial. Anti-Americanism is on its peak. People hate the West; even Pakistanis living in West see no contradiction in hating the country where they live. Youth has little idea about economy and capitalism. And most of their views on foreign policy revolves around ghairat. Their idiot savior Imran khan has played a major role in de-intellectualizing the internal debate on foreign policy, economy, politics, civil military imbalance, terrorism. If youth is the last hope, then we are doomed.
Read more » Brown Pundits
By Haider Nizamani
….. The lone source Ajmal sahib has cited is not a thoroughly researched book but a ‘polemical brochure’ written by the then-secretary of the Sindh Assembly Congress Party, PV Tahalramani, in November 1947 to persuade the Indian state to intervene in Sindh. Let’s look at the role the Sindhi leadership in the days immediately following Partition and compare it with the role of some key figures of the central government on the matter of anti-Hindu riots. Because of space constraints I will only briefly refer to the political leanings and the role of the Sindhi Hindu leadership of that time in facilitating the migration of Hindus from Sindh. The exodus of Hindus from Sindh cannot be seen in isolation from the influx of refugees in Sindh and the setting up of the central government of the newly-founded state of Pakistan in Karachi, Sindh.
Sindh’s governor, Francis Mundie, described Sindh in the days leading up to Partition as a place which “characteristically carries on almost as if nothing had happened or was about to happen”. It changed when, according to Hamida Khuhro, Karachi rapidly became “a vast refugee camp”, making Jinnah “extremely worried about the mass exchange of population which was taking place and the bloodshed that accompanied it…. In fact Jinnah told Ayub Khuhro, premier of Sindh, categorically that he expected to retain the minority communities in Pakistan. Khuhro fully agreed with Jinnah. Hindus, he felt, ‘were an essential part of the society and economy of the province’. The events took an ugly turn in Karachi and Hyderabad (where) the new arrivals were entering and occupying houses where the owners, particularly Hindus, were still living, and throwing out the owners”.
Congress leaders advised Hindus to leave Sindh which was viewed by the Sindhi Muslim leadership as a ploy to deprive Sindh of its merchants, bankers, and sanitation workers. According to Brown University’s associate professor of history Vazira Zamindar’s book The Long Partition and the Making of Modern South Asia (Columbia University Press, 2007): “Ayub Khuhro, the premier of Sindh, and other Sindhi leaders also attempted to retain Sindh’s minorities, for they also feared a loss of cultural identity with the Hindu exodus.” The Sindh government “attempted to use force to stem” the exodus “by passing the Sindh Maintenance of Public Safety Ordinance” in September 1947. On September 4, 1947 curfew had to be imposed in Nawabshah because of communal violence. It turned out that the policies of a local collector resulted in the exodus of a large Sikh community of Nawabshah to make room for an overflow of refugees from East Punjab. The Sindh government took stern action to suppress the violence.
The Sindh government set up a Peace Board comprising Hindu and Muslim members to maintain order in the troubled province. PV Tahilramani was secretary of the Peace Board. He is the one who rushed to Khuhro’s office on January 6, 1948, at around 11 am to inform the chief minister that the Sikhs in Guru Mandir areas of Karachi were being killed. According to Khuhro, senior bureaucrats and police officials were nowhere to be found and he rushed to the scene at around 12.30 pm where he saw “mobs of refugees armed with knives and sticks storming the temples”. Khuhro tried to stem the violence and Jinnah was pleased with his efforts.
The prime minister, Liaquat Ali Khan, was angry with Khuhro when he went to see him on January 9 or 10. Liaquat said to Khuhro: “What sort of Muslim are you that you protect Hindus here when Muslims are being killed in India. Aren’t you ashamed of yourself!” In the third week of January 1948, Liaquat Ali Khan said the Sindh government must move out of Karachi and told Khuhro to “go make your capital in Hyderabad or somewhere else”. Liaquat said this during a cabinet meeting while Jinnah quietly listened. The Sindh Assembly passed a resolution on February 10, 1948, against the Centre’s impending move to annex Karachi. The central government had already taken over the power to allotment houses in Karachi. Khuhro was forced to quit and Karachi was handed over to the Centre in April 1948.
The above facts made me write that the violence against Sindhi Hindus and their mass migration to India was a tragic loss scripted, orchestrated and implemented by non-Sindhis in Sindh. I will happily withdraw my claim when furnished with the evidence to the contrary.
Courtesy: The Express Tribune, June 5th, 2012.
The Punjabi hegemony
By Raza Habib Raja
The selective way of presenting history in Pakistan conveniently ignores the fact that at its creation, there were two large sometimes contrasting and sometimes overlapping movements. The first was primarily centred around Muslim identity and tried to actually bargain a better position for its bearers. This movement though ended up in carving a separate homeland for the Muslims, nevertheless did not have that strong separatist thrust at least in the beginning.
By Dilip Tekchandani, India
Please write a post card to the Prime Minister of India to demand for the DD SINDHI channel, the text for the letter is given below;
Dr. Man Mohan Singh,
Honorable Prime Minister of India
South Block, Raisina Hill, New Delhi, 11 00 01
Dear Sir, I am a SINDHI speaking Citizen of India. We sacrificed our motherland SINDH for the Independence of India.
Help us to preserve our Language, Culture & Identity through TV. Give us 24 Hours DD SINDHI channel to preserve our Identity.
Sindhi Citizens of India
By Khalid Hashmani
There is a discussion on Sindhi e-lists! It is quite eloquent. However, much of what is being stated has very little to do whether or not Sindhis should vote for Imran Khan and his Taheek-e-Insaf party. The arguments about love, fear, freedom, and slavery are mere generalities that could support or oppose the subject. Although, the manifesto of Tahreek has been substantially generalized as it now appears on their website, I had written a note after visiting their website in May 2007.
I ask the proponents of the suggestion that is arguing that Sindhis should support Imran Khan to provide arguments as to how Tahreek-e-Insaf and Imran Khan have changed since May 2007 except that there now only talk in generalities and foster Pakistani identity. We should recognize the fact that his political party Pakistan Trek-i-Unsafe (PIT) does not have a Sindh-friendly manifesto and it doesn’t recognize historical rights of Sindhis within their existing national territory.
Courtesy » Sindhi e-lists/ e-groups, December 13, 2011
It is not only Sindhi-speaking people who are participating but also Pashto-speaking Sindhis, Urdu-speaking Sindhis, and Punjabi-speaking Sindhis, who live in Sindh are demonstrating their love for Sindh.
By Khalid Hashmani
The Sindhis who live in and around the Washington DC area joined festivities of the annual “Sindhi Culture Celebration Day”. The event was organized by Mrs. Nasreen and Mr. Iqbal Tareen at their residence in McLean suburb on the night between Saturday, November 19 and November 20, 2011. Several local Sindhis joined Tareens in this event to make it a memorable celebration of Sindhi culture, language and identity.
- Heroic Tale of Holocaust, With a Twist
By ELAINE SCIOLINO
PARIS — The stories of the Holocaust have been documented, distorted, clarified and filtered through memory. Yet new stories keep coming, occasionally altering the grand, incomplete mosaic of Holocaust history.
One of them, dramatized in a French film released here last week, focuses on an unlikely savior of Jews during the Nazi occupation of France: the rector of a Paris mosque.
Muslims, it seems, rescued Jews from the Nazis.
“Les Hommes Libres” (“Free Men”) is a tale of courage not found in French textbooks. According to the story, Si Kaddour Benghabrit, the founder and rector of the Grand Mosque of Paris, provided refuge and certificates of Muslim identity to a small number of Jews to allow them to evade arrest and deportation.
It was simpler than it sounds. In the early 1940s France was home to a large population of North Africans, including thousands of Sephardic Jews. The Jews spoke Arabic and shared many of the same traditions and everyday habits as the Arabs. Neither Muslims nor Jews ate pork. Both Muslim and Jewish men were circumcised. Muslim and Jewish names were often similar.
The mosque, a tiled, walled fortress the size of a city block on the Left Bank, served as a place to pray, certainly, but also as an oasis of calm where visitors were fed and clothed and could bathe, and where they could talk freely and rest in the garden. …
Read more → The New York Times
….. The said televangelist, speaking on his current television show, has since impugned the authenticity of the video and has claimed that the clip had been fabricated by way of editing and dubbing to malign him by other channels and jealous people. Maybe so. Moreover, in biometrics, voice authentication is already an established tool, along the lines of fingerprinting, available to forensic scientists to confirm identity.
The video was removed from YouTube due to a copyrights claim. But before that many users of contemporary media had reportedly downloaded it already. The new balance of power is apparently still lost on the media honchos giving space and airtime to hypocrisy, lies and slanted truths. Death by a thousand cuts has decimated superpowers. If they do not heed the audience, death by 140 characters (on Twitter) is the equaliser that could seal the fate of the traditional media dinosaurs running the show.
To read complete article → Daily Times
by Dr. Manzur Ejaz
First of all let me state a disqualifier: All Urdu Speaking are not associated with MQM or religious parties of this ethnic group. The very fact that PPP candidates give a hard time to non-PPP/religious/ethnic politicians show that a large section of Urdu speaking population is progressive, forward looking and identifies itself with other Pakistani people. Great Urdu speaking intellectuals have done a lot for mother tongues and enlightenment of the country. Therefore, Urdu speaking term is generically used in the narrative below for the ones who associate themselves with MQM or UP religious parties. It is a chauvinistic mindset that we are analyzing not a community which is as diverse as Punjabi, Sindhi or other Pakistanis.
MQM has made a lot of hoopla against Zulifqar Mirza’s statement in which he indicated that:
(i) MQM, led by Altaf, is more criminal than its nemesis Afaq Ahmed against whom no criminal case has been proved in the court. On the contrary, many cases are proved and guilty punished by courts belonging to Altaf group. Altaf has caused more mothers to lose their sons than Afaq, claims Mr. Mirza.
(ii) MQM’s dream of creating a separate province of Karachi-Hyderabad can only materialize on the Sindhis’ dead body. Sindh provide food and shelter to migrant Urdu speaking and will never give them a right to cut it from Sindh.
(iii) Afaq of MQM (Haqiqi) is a political prisoner not a criminal that Altaf wants us to believe.
After scaring the PPP government and other ‘for-rent’ politicians of Punjab, Altaf has called off the protests. He believes he has successfully pushed the truth under carpet that Mirza told the world. However, in doing so, Altaf has taken a familiar position that Mirza has maligned the ‘Pakistan founders.” In other words Urdu speaking Muhajirs are the only founders of Pakistan. In a way he is right and Pakistan’s ongoing mess is created by its acclaimed founders that Altaf is talking about.
Conference on Partition – Past and Present, on Saturday, October 15, 2011
Sub topics: 1947 Indian Subcontinent Partition, past and present; Partitions of Bengal; Partitions of Punjab, Kashmir and Assam; Partition studies in the Indian Subcontinent; Effects of partition on Assam, Tripura and Sindh; Bangladesh War of Independence; Reconciliation and forgiveness; Unity; Identity; History; Divided peoples of Africa, Asia, Europe and the Former Soviet Union; Narratives of refugees, survivors and protectors; Division’s long-term effect; Effects of displaced peoples on host population; Minority issues in divided lands; Indigenous peoples, their language, culture and religion; Longing for home. Date: Saturday, October 15, 2011, Time: 8:30 AM, Place: Politics, Economics & Law Department, State University of New York, Old Westbury, Long Island, New York 11568.
PUNJAB, Punjabi and URDU, The Question of Displaced Identity…A Historical Appraisal
by Tahir Kamran
Colonialism was an all-pervasive phenomenon, subjugating 87 percent of the globe by 1914 and the Sub-Continent off course was no exception. It signified colossal change in the realms of economy and polity as well as administration, which attracted sufficient attention of the historians markedly from nationalist persuasion. …
Read more : Wichaar
A place to call home
Pakistani-born immigrant credits Canada for helping him explore his identity
by Tayyab Rashid
When I came to North America some 15 years ago, I thought that most of us are migratory beings, or some part of our constitution is. Living in Canada has changed or perhaps expanded my thinking — we are also sedentary souls. …
States formed on the basis of religion can never survive a peaceful future (Bertrand Russell) e.g; Pakistan and Israel!
By Saleem H Ali
What does it mean to be an Islamic state? Was there ever such an entity? Can modernity, as it pertains to developing a functional society in a globalised world, be realised within the context of a theocracy? These are fundamental questions which Pakistanis need to resolve, within this generation, in order for Pakistan to develop and reach its potential.
Pakistan shares the distinction, along with Israel, as being one of only two states to have been crafted, in the post-colonial worlds, on the basis of religion. In both cases enormous migrations were involved with questionable legitimacy for the migrants. The ‘muhajir’ identity continues to be perpetuated, as such, on this basis. The creation of both Israel and Pakistan present a perplexing paradox: Created on the basis of religion, their champions were largely secular individuals. The founders of Zionism as a political force, such as Israel’s first prime minister, David Ben Gurion, were secular. So too were Pakistan’s founders, most notably the Quaid-i-Azam. I would argue that Ben Gurion and Jinnah made a dangerous bargain when it came to conflating cultural identity on the basis of religious adherence.
Pakistan and Israel — two states which don’t recognise each other diplomatically — are facing a similar radicalisation because of that initial crisis of identity which was never fully resolved. Theocratic forces are gaining power in both countries. …
Read more : The Express Tribune
Mubashir Luqman is exposing bogus voting in electoral system of Pakistan. That’s why the same ruling elite is re-elected every time. Actually these are Bogus votes but they call it “Sola/ Satra Crore Awaam ka Mandate”.
Courtesy: Dunya TV News (Kharri Baat with Luqman ke Saath – 9th March 2011 – guests Shaikh Rasheed & Imran Khan)
It was Awami National Party, led by Wali Khan, that declared Urdu as an official language in Baluchistan and Khyber Pakhtunkhwa. Even the Punjab has never formally made such a move ……
….. Mother tongue is a right of every human being, recognized as such by the UNO. It is also a question of identity: that is why Punjabis are called Punjabis and Sindhis are called Sindhis. The Urdu-speaking dominant population, which migrated to Sindhi cities, imposed its language at the expense of Sindhi language which was in use at all levels –from education to government institution—since 1852-54. When Bhutto recognized the right of Sindhi people for their mother tongue, the Muhajirs felt threatened and issued statements like “Urdu ka janaza he zara dhoom se nikle.” Muhajirs were threatened by the rise of Sindhis not only in linguistic field but in other spheres as well. It was a common complaint among Muhajirs that Sindhis were even showing up at Clifton Karachi. Despite recognition of mother tongue, Sindhis did not demand a ban on Urdu in Sindh. Therefore, for Muhajirs it was not a question of losing identity; it was fear of others gaining identity. ….
-WITHOUT DEVELOPING A SECULAR AND TOLERANT STATE IDENTITY THAT CAN PROVIDE EQUAL PROTECTION TO ALL ITS CITIZENS REGARDLESS OF THEIR BACKGROUND, INCIDENTS LIKE THE ASSASSINATION OF GOV. TASEER WILL BECOME COMMON-PLACE.
-However, the inability of the general public to see the nakedness of Pakistan is due to the inter-generational brainwashing towards conservative orthodoxy.
The heinous murder of Governor Taseer was shocking, but one should consider the reactions in support of his assassin amongst some Pakistanis as a sign that the society is at a crossroads. Governor Taseer’s life was stolen from him because he rejected a blasphemy law based on a narrow-minded view of Islam that subjects the nation’s minorities to discrimination. Laws such as these reveal the increasingly conflicting view of Pakistan’s future: either as a nation that is able to adapt to modern times and protect the rights of all its citizens or one destined for devolution into chaos through a medieval view of Islam and the state. …
Read more : SOVEREIGN MINDS
By: Abdul Khalique Junejo.
Holding of general elections and subsequent formation of government, some times coalitions, is just a routine matter and a normal course of life in the countries of Western Europe. But not so in the case of Belgium, the country considered and called to be the ‘Capital of Europe’ since it provides headquarters for European Union and the NATO. The recently held general elections in this tiny country of about 10 millions people made bigger and eye-catching head-lines in the world media; not for any ‘Landside Victory’ but because of a split mandate, a mandate that threatens to split the country. For example the news paper carried the headlines; “Separatists claim victory in Belgian election”. These developments have generated extraordinary interest in this part of the world as many regions /peoples here are encountering the problems of similar nature.
Belgium, being situated between France and Holland, is a bi-lingual country comprising the French-speaking Wallonia people and Flemish-speaking Flanders. For many years the emphasis on the linguistic identity has been on the rise and recently quite vociferous voices have been heard for the dissolution of Belgium and creation of a separate country for the Flemish-speaking people of Dutch origin. New Flemish Alliance, the party advocating for separate country, has emerged as the largest party, not only among the Flanders but in the country as a whole. This has given an exceeding impetus to the demands for the parting of ways between the Flanders and the Wallonia.
Pakistan was created by conjoining of different peoples with their own distinct identity based on history, language and culture. After creation of the new country, these peoples (Bengalis, Sindhis, Balochs etc) started demanding recognition of their identity and asking for the promotion of their culture and language. In response the state-organs used the force of gun and the state-intellectuals used the force of pen to suppress such demands and, instead, promote and impose ‘single identity, single language and single culture’. This ‘strategy’ created strong reaction which manifested itself in the shape of mass movements for the ‘restoration’ of different identities.
One of these movements, Bengali, culminated in the ‘split’ of Pakistan and creation of a new country. Bangladesh while Sindhi and Baloch movements are getting fiercer by the time.
The conference on South Asia was organized by International Center for Peace & Democracy (ICFPD) in collaboration with Baloch Human Rights Council (Canada). The conference took place at Hotel Radisson Toronto, Canada on December 11, 2010.
SOUTH ASIAN PERSPETIVE ON REGIONAL STABILITY THE ROLE OF THE STATE: DEMOCRACY, DICTATORSHIP, AND EXTREMISM
Following is the speech delivered by Dr. Zafar Baloch, president of Baloch Human Rights council (Canada) in the conference.
I do not understand why pieces of apparel have to be given the status of cultural symbols; only those countries and nations that are culturally bankrupt need to impose them as symbols. This symbolism also reveals the inherent feeling of inferiority and the consequent need to make them appear as important and necessary.
Since last year, at the behest of a commercial television station in Sindh, a so-called ‘Cultural Day’ is being observed in the province. The two media groups that now want to own it celebrate it on two different days. This supposedly Cultural Day is observed by people wearing a Sindhi topi (cap) and an ajrak (shawl). These are being turned into symbols of Sindh; on this day, with a lot of fanfare and enthusiasm, many people adorn themselves with these symbols and the youth dance. Some political, cultural and social outfits wholeheartedly participate in it and, sadly, all believe that, with this, they are reinforcing Sindhi identity, which I think they are not. Sindhi identity is much larger and more varied than two pieces of attire. This Cultural Day is nothing but the commercialisation of culture and a means for raking in profits for television stations and the makers of topis and ajraks.
Advocating spurious cultural symbols helps exploiters distract people from the real threats to their identity and rights. The Sindhis participating in this frivolous celebration return home thinking that they have done enough for Sindh and their annual ritual, which it will now become, is adequate to protect the rights of Sindhis. The rights of Sindh demand sacrifices, dedication and struggle, not dancing and frivolity.
The true symbols of Sindh are its valiant sons who sacrificed their lives without hesitation. Makhdoom Bilawal Bin Jam Hassan Sammo (1451 AD/ 856 AH to 30th Safar 1523 AD/929AH) preferred to be ground in the grinder used to extract oil from seeds than to accept the fiat of the Afghan Arghun rulers. He needs to be emulated; his teachings are the cultural symbol needed to awaken the Sindhis. The poetry of Shah Abdul Latif should be made a cultural symbol and the Sindhis should be encouraged to read and memorise his enchanting verses to promote Sindh and its culture and history. His poetry will give them an insight into Sindhi history, geography and culture. …
Read more : Daily Times
I strongly condemns a “media group” who is often using anti-Sindh term as “Karachi aur Sindh” in their news. It is an abasement and a volley on Sindh’s identity. Karachi is a part of Sindh not apart from Sindh.
June 10, 2010