The Space Between Us – Book Review

Perhaps, very few forms of writing dare to speak vividly of the lives and miseries of common people in an unjust world than a great novel does. Published in 2003, Thrity Umrigar’s ‘The Space Between Us’ is one such brilliant attempt at explaining the entrenched norm of unbridgeable class difference and the despairs it brings upon the poor in India. And if one were to ponder, this novel can also be an example of true reflection of deep societal fissures in some segments of the present-day Pakistani society. And, likewise, it also speaks to unjust social, cultural, and institutional mores in other societies across the globe.

Set in the modern-day Bombay, Umrigar tells a graphic and devastating tale of Sera Dubash, a woman from an upper-class Parsi family, who hides the failures and shame of her marriage, and a poor outcaste slum Hindu woman Bhima, who works at the former’s house. Bhima is completely heart-broken, and is living a life of loss, pain, and helplessness. Extreme poverty and slum life, rejection by society, and her inability to read and write to better understand life that the Dubash family knows and leads so well, makes her misery unbearable, her loss irreparable, and the worse with no hope in sight of better future. Bhima’s misery is caused, among her family misfortunes, by deep-rooted systemic social and economic inequalities and injustices in the overpopulated developing world where people, and so many of them, at the lowest ebb of society have little or no access at all to better living spaces, jobs, education, and health.

After reading the novel, I also feel like there is no such thing as absolute individual human freedom from, if not one’s own but, the woes of those in relationship. Bhima’s freedom from pain and sadness, of her husband Gopal’s alcoholism, his abandoning home taking their son Amit with him, the deaths of her daughter Pooja and son-in-law Raju from AIDS, and the untimely pregnancy of her granddaughter Maya, the eventual abortion, and her withdrawal from college, just seems impossible. Maya is impregnated by Dinaz’s husband Viraf in an act of venting his sexual desires. When the truth comes out, he, with his unfettered social power and ‘prestige’ and corrupt mind and heart, defends himself, disgracing Maya and Bhima in the eyes of Sera. Bhima surely looses in Sera’s eyes, but in her own eyes she wins. And she knows it well too that deep down Sera’s heart, Viraf’s sin is too dark for forgiveness.

Though deeply connected by common bonds of womanhood and its shared miseries in a patriarchal society, the two women are also world apart from each other, as Sera does not transcend her upper-class skin. Highly respected as she is by Sera and her daughter Dinaz, Bhima, in the Dubash household, still can not use utensils for her food and drinks, and she is not allowed to sit on furniture like rest of the members of Sera’s family do.

What is most worrying and painful though is that the shallowness and hate in their behavior towards people of lower class like Bhima are used as a tool for shielding the ‘dignity’ and ‘highness’ of upper class. Umrigar shows that the setting of this impregnable ‘holy’ wall is a social construct of the upper class. And the idea that the defined ‘space’ between them and Bhima is an endless inevitability for their societal honor and greatness is base and distressing.

‘The Space Between Us’ is also a story of terrific humanism. Like in her other works, here too, it is the ‘human heart that beats at the center’ of the story. Grappling with darkness of griefs and agony in relations in their respective worlds, both Sera and Bhima are trying to find light. For the author, that light and hope come from the transformative power of love. An antidote to hate and anger, love also heals wounds of broken hearts and allows for greater human communication.

 

 

Laundry and Chandra Ji

Still in bed and sleepy, my eyes open up. I pick up the phone lying close to my pillow to check the time. It is nine-thirty in the morning. I have not done my laundry in months. All my clothes are dirty now. My socks are dirtier and smell unbearably foul and disgusting for I have been using a single pair of shoes for longer. I bought these shoes years ago from a flea market in Karachi’s defense town in Pakistan where I went together with my mother and sisters on a sunny and humid Sunday. My mother really liked the shoes and insisted me on buying them but my sisters did not show any particular interest as they are not a big fan of buying used items from a swap meet. The shoes are really old and worn out now. I was wearing them the whole time I went on a trip to England and Scotland to see my family. They saw the rainy wet days of London and Glasgow where they got extremely wet a few times. Now, they smell too badly but, as ill luck would have it, I can not wash them like my socks and underwear, as they ate made of leather. And I don’t want to throw them before I get new ones, which I am thinking to collect some money for. My underwear gives fetid smell too as I have one only. And I have almost no clean clothes left to wear for work. I get off the bed and go down to do my laundry at Chandra Ji’s place, which is the ground floor of the house in a mid-sized town of New Jersey I live in. I call him Uncle Ji but his name is Chandra Ji.

Chandra Ji is the owner of the house and has rented me the room. In the beginning, my room looked very small and creepy. It has a broken bed, a ages-old wooden drawer, a broken lamp, and a steel-made open cupboard with a few bookshelves. The light goes on and off regularly, not because of the blackouts but some kind of technical problem in the buttons. During night times, I hear strange and endless noise of prrr prrr, kasshhh kassshh, and churrrn churrrn of God knows what. I think it may be of birds in a hidden nest I don’t see. Or it may be Chandra Ji’s genies’ watching over me that I don’t know. I feel like every time I move to a new place it seems strange, cruel, and unfeeling: the room, people, the streets, houses, smells, and the community. But gradually I begin to love the place I find myself in.

The very first thing I did when I came to this room months ago was take my books out of my bag, clean the bookshelves with a piece of napkin, and put them nicely up there. At night on the same day, I remember, I was sitting on the floor and looking at my books. I felt those seven books were the only source of hope that kept me moving and spirited in that dark and dingy room. The next and with every passing day, the room began to appear large and beautiful. And I have fallen in love with it now. I feel depressed and fearful thinking of leaving it one day.

An octogenarian, Chandra Ji is in a feeble and poor but stable physical health, as he lives alone, walks and jogs, and does other interesting activities on a daily basis. He is still full of zeal and resolve for life. Chandra Ji is a Phd in biology and taught at a college in Virginia for years. Chandra Ji is originally from Amratsar, India, and had migrated to the US in the 1950s. He is sharp, practical, and entertaining. Though his looks, especially at first sight, are boring and terrifying, while speaking, smile appears on his face without any struggle. Chandra Ji’s smiling face presents his cool and calm composure that keeps you at ease and drives you develop a liking for him. This is what happened to me when I first met him. On the whole, Chandra Ji is an interesting character.

I have interesting conversations with him about religion, science, and society. Chandra Ji does not believe in god and any religion. He tells himself to be an atheist, but in private discussions. He is afraid of making it public, as he thinks there are religious extremists everywhere who may harm or kill him. He tells me during our conversations , ‘There is no God but nature, and that we are its creation. We are part of nature. Sometimes, we nurture it. Other times, we held it.’

Chandra Ji believes that religion was created by men to terrify and control other men. But he also believes in its contribution to the evolution of culture and civilization. Regardless, he is convinced now, ‘We don’t need it any more, as with advancements in science and technology, human beings have become capable of overcoming the superstitious world of religion and inventing one of their own.’ He gives me the example of bicycle as an amazing invention of man, which religion did not contribute an ounce to.

However, presenting himself as a staunch critic of religion in general, Chandra Ji does occasionally fall prey to prejudice as he takes the side of Hinduism, which I clearly notice but pardon him for the contradiction in his argument. Chandra Ji tells me, ‘The polytheistic concept of Hinduism is right because there are many gods in the universe, like sun, water, earth, air, and fire, which together give us life, and, therefore, our esteem and worship to them is logical.’ He opines that we can see them all through our eyes and can feel their utility in life. But we can not see God. Honestly, it makes sense to me but I still don’t agree with him as his argument becomes very contradictory at times, and I strongly detest contradictions.

Anyways, Chandra Ji does not like sitting idly. He keeps himself busy with projects. He paints. Makes his own bed. Mends his sixty years old tattered blanket that he had bought in India before coming to the US, and has kept it since then. He says he can buy a new one but that won’t keep him busy. Chandra Ji loves money and is very keen on it. He also sings old punjabi songs. While singing, Chandra Ji swings his head sidewise, shuts his eyes, and keeps his toothless mouth wide open, and he looks so funny. He cooks, washes his clothes and does dishes. Chandra Ji has one daughter who lives in DC. His wife, who is his second, left for DC , a few years ago to see her daughter, and has not returned back, and may never, as Chandra Ji tells me.

I am in front of his quarter now, and knock at the door. He opens it quickly. ‘Good morning uncle Ji.’

‘Good morning! Come on in.’ I enter the room with a pile of dirty clothes in my hands.

‘How are you doing today uncle Ji?’
‘I am good. It is cold outside due to heavy snow that fell last night.’

‘I know uncle Ji. It started at midnight as I was awake last night and could see it through my window. And when I opened the widow again this morning, everything was blanketed white; the cars, the houses, the trees, except for the road in front of the house, which the municipal authorities clear early in the morning before people drive to their offices for work.’

‘Uncle Ji! I want to do my laundry. Can I use your washing machine?’ Suresh told me that you have allowed them doing their laundry for free except for the detergent.

‘Sure thing. You can do it as long as you know how to use the machine because it is old and different from new machines.’

Chandra Ji sits down and offers me a seat on his wife’s bed that, besides his’, lies empty for years now. Chandra Ji does not seem to miss her as he has never shown his feelings for her in our conversations. Or may be he is expert at hiding his deep emotions.

Anyhow, I sit down and keep the pile of clothes besides me on the bed. I can still smell my socks and suspect if Chandra Ji smells them too. But he is too old, I think to my self, to have a sense of it. That leaves me relieved.

‘Uncle Ji! Don’t you feel alone in this house and in life generally?’

‘No. I don’t. Only people who are not creative and have nothing to do feel lonely. I am creative and keep myself busy with things I like to do in life. And I have learned to live alone. I don’t mind it.’

Our conversation continues as Chandra Ji allows me doing laundry for free too. In the mean time, I also look at my phone to make sure I go to work on time. It is nine- fifty-five now.

I request him to show how to use the machine. He agrees and stands up. I also stand up and follow him as he walks through the support system built on chair, table, and bed on either side of the hall way. He tells me it helps him take hold of or sit when he gets tired, as he does very often. At the end of the hall way, he turns left and then right. Chandra Ji stops for a second there and turns on a light. Now he strolls downstairs to the basement, holding both his hands to a rope on one side and a straight piece of wood clung to the wall on the other side. He warns me too as the stairs are very steep.

We are in the basement now. I am not surprised to see, as my grand mother used to do the same, the basement floor filled with all sorts of things from antiquity: old and strange smell that captivates my mind and takes it on a travel to a decades or perhaps centuries old past detached from my present outside the basement, pieces of old clothes, old books, shoes, water gallons, broken chairs and tables, axe and shovel, and you name it. I am lost in my own thoughts of Chandra Ji’s past, his wife, her clothes lying on a table and hanging to the basement roof. Suddenly, I hear Chandra Ji calling my name , ‘Shahid’. I rush towards him. ‘Yes, Uncle Ji.’

‘Here is how you run the machine. Press this button, take the blue needle all the way up, and leave it here, pointing to a ‘start’ sign. This cycle will take forty-five minutes to complete.’

‘ Ok Uncle Ji. Thanks!’
‘Very good. Come after forty-five-minutes and put your clothes in the dryer. The dryer is easy. You just have to press this one button and that will start it for you.’
‘Thank you so much uncle Ji. I appreciate it.’

After showing how to do my laundry,he leaves. ‘Uncle Ji, can I use your detergent? I have not got time from work to buy one for myself.’

‘Yes. You can use it. But I am not sure if there is any left in the bottle because I did my laundry yesterday. But next time you should have your
own one.’

Chandra Ji leaves as I put my clothes in the machine. I look for the detergent and find it to a side in the corner close to the machine. I pick up the bottle and shake it to find out if there was some left in it. I was lucky. There was enough in it for cleaning my clothes. Everything is ready now. I fix the cycle and begin to leave the basement.

Before leaving the basement, I turn the lights off, only leaving the one close to the machine on. I eat my breakfast, take some tea, and get ready for work. But before I leave for work, I have to put my clothes in the dryer. I look at my phone again and it is ten-forty-five now. Forty five minutes are over. I rush down to the basement.

The basement looks different and horrible this time. What I see is a flood of water all over the floor. I don’t know how and why but I do get the feeling that my laundry has caused the problem, as it was dry just a while ago. Terrified and embarrassed by what I saw, I rush to Chandra Ji and tell him the story. Chandra Ji, a man of very calm and cool temperament, stands and walks down with me to the basement. As he steps in the water, Chandra Ji says ‘oh boy! What did you do? The water is all over the floor.’ He keeps walking and I follow him to where the machine is. We are in front of the machine now. Chandra Ji says, ‘This is obvious man. The pipe from the machine that is supposed to be in the basin is on the floor, and that is why there is water all over the floor.’ I pick up the pipe and fix it in it’s place.

Now, instead of complaining, Chandra Ji starts searching for the solution to fix the problem. We come up with two solutions. One, I, as I can tell from his slightly and softly implicit but ordering manner of speech, could either do it through a piece of clothe that could suck up water well to squeeze back in the basin. Two, or I could use his machine that soaks water. He strolls to a corner in the basement and pieces together an old water-soaking machine that I would not have figured out and fixed in years. I pick up the machine and start cleaning the mess that I just created. I am receiving call after call from my boss, the manger at the store. He tells me to be there at eleven to watch over the snow cleaning machines.

I am caught up now between the devil and the deep blue sea. I soak and empty a few drums of water with help of the machine. Uncle Ji is still around. Hesitatingly, ‘Uncle, I am having calls from my boss for work,’ I tell him. Can I go and do this later?’
‘This is your problem and you have to fix it. I am not going to do it. Do it when u have free time.’

This leaves me at ease. He leaves and I do a few more but it will take hours to clean the whole mess up. And if I get late for work or won’t go, my close-fisted indian Gujarati Patel boss will not give me the money for the day. Ten minutes later, I also leave and go to work.

I return at eleven at night. Chandra Ji is already asleep. I feel embarrassed for my action. The next morning, I go down to clean the floor. I find Chandra Ji in his bed. ‘Good morning uncle Ji. I am sorry. I came last night but you had already slept.’
‘It is ok. Come and sit. I have to talk to you.’ I was afraid if he will kick me out of the house and my room that I am in love with now for what I did.

‘I cleaned the water. It took me four hours. I knew you would not have time for it after coming so late from work. It would have taken you hours too. If was very tiring.’

‘I am sorry Uncle Ji. I am very ashamed for what happened. And it was my responsibility to clean it.’

‘It is ok. What I wanted to talk to you about is that I did your laundry too. It is lying on the table in the hall. From this time onwards, I will not allow you doing laundry because you created a huge problem for me. I want to make a deal with you. And the deal is that I will do your laundry and will charge you for it. Each time, the charge will be ten dollars. And the deal will also include today’s laundry. And I will charge you fifteen dollars for this one, as I did the extra work of cleaning water too. What do you think?’

‘Uncle Ji. I feel very sorry that you had to clean the water. And I agree to your deal. I think it is great. I am also willing to give you fifteen dollars for this time. I could give you right now but my wallet is up in my room.’

‘It is ok. I trust you. Give me later today. Let me show you your clothes. I follow him as he takes me to his main hall. This is your laundry.’

Chandra finds me a bag to take my laundry but it is too small for it.

‘Thanks uncle Ji. I can take them in my hands.’

‘So next time, whenever you have a pile of dirty clothes and you feel you want to do laundry, bring them to me and keep it on the table near my bed. I will do the laundry for you on the same or the following day. And I will keep your clothes on this same table here. You can come and pick them up anytime you find me inside unless I am asleep. But remember ten dollars. That is part of the deal. Don’t forget them.’

‘Sure uncle Ji. Thank you so much.’

I leave his quarter with my clothes feeling accomplished. And pay him his fifteen dollars the next morning I find him in front of the house cleaning his car in extreme cold. But that does not surprise me. Chandra Ji is a very hard working man.

Chandra Ji does my laundry and I pay him the ten dollars charge. And the deal is on to this day.

The End

Of True Love

You think of love. You think of it to be the most abstruse of phenomena. You think to imagine it. You think to fantasise it. You think to go for it. You think you want to avoid it. You think it is not possible to do it. You think you can do it. You think why you want to love. You think why you suffer in love. You think why you enjoy it. You think of those who do not want you love. You think of its gravity. You think of its beauty. You think of its inevitability. You think of its compatibility. You think of its need and desire in you. You think it is a feeling. You think it is the whole world for you. You think you are incomplete without it. You think you can not live without it. You think you love it. You think you hate it. You think you are confused in it. You think you are happy with it. You think you feel uneasy. You think you are depressed. You think it is adorable. You think it gives you hope and belief for life. You think you want to cry for it. You think you can sacrifice for it. You think it is the most difficult thing to do on earth. You think it is the hardest job to avoid it. You think you are embroiled in it. You think you want to suffer in love. You think love is not without sufferings. You think it is the only thing that worries you. You think it is the only happiness you have in life. You think you can not manage without it.

Then you hear that love is counterfeit. You hear it does not exist. You hear of love as means. You hear of hanky-panky to be its end. You hear of love to be intimacy. You hear of love to be marriage. You hear of selfishness in love. You hear of it to be a moment only. You hear it withers as soon as that moment does. You hear it does not live long. You hear of failure in it. You hear of broken promises in it. You hear of untold realities in it. You also hear of spiritual love. You hear of material love. You hear of physical love.  You hear of love with God.  You hear of love with science. You hear of love with money. You hear of love with the world. You hear of love with religion. You hear of love with heaven. You hear of love with humanity. You hear of love with a father. You hear of love with a mother. You hear of love with a sister. You hear of love with a brother. You hear of love with a friend. You hear of love with children. You hear of love with a man. You hear of love with a woman. You hear of love of two men. You hear of love of two women. You hear of love with nature. You hear of love with animals. You hear of love with edibles. You hear of love with drinkables. You hear of love with things uncountable.

You ask which is the strongest of love. You ask which is the purest. You ask which one you need more. You ask which one you strongly feel for. Then you feel thoroughly safe with the affectionate hug of your father. You feel touched by your mother’s tenderness. You also feel pride in her care for you. You feel your brother’s brotherly love. You feel your sister’s caring and comforting attitude. You feel your child’s adorable kiss. You feel the sweetness of tears in your heart for the one who cries for you. You feel gratified when your lover kisses you with finesse. You feel the maximum pleasure out of its ecstatic kissing. You feel its pleasing effect. You feel excited. You feel new and refreshed.

            

You see love in all forms now. You see all of them are unique in form and beauty. You see they are grand and glorious in their kind.  You see you can not accept one and ignore others. You see you do not find all of it in you. You see you still believe in all forms of love. You see you like some part of it. You see you respect the rest of it. You see you are still obsessed with only one form of love. You see you do not want to know the truth of love.   

When I Think of Them

I see them going to bed after ironing their clothes. The alarm is set on their phones. They have exams tomorrow. They must be terribly tired for they just came from one such today. Exams’ days are really hard for them. They can not sleep well out of anxiety. They think of the questions they have not prepared. This thought worries them. They think of failure in the exam. They also think of the competition with their class mates. Then, comes the thought about their future. The dark prospects of a bright future further worry them. The place they will hold in society. They also think of their marriage. They also have plans for shopping at the end of the exams. Some of them have even plans for shopping at the weekend, in the mid of their exams. Some have plans to attend a marriage ceremony at a nearby friend’s house. Many look forward to revealing a lot of secrets to their beloved ones. The idea of shopping relaxes them for a while. But they are soon embroiled in the tomorrow’s fear. The fear from the exam. They feel like distressed and worn-out. Their uneasiness is not without headaches.  They are young in early twenties or younger. Very few among them have learned to live. Many have yet to know to live.

It is very late into night when they feel like sleeping. And it hardly gets two hours to pass before they open their eyes. Their eyes feel burdened from the last night’s experiences. They are still sleepy. Within a minute, they rush to the bathroom to get ready for the exam. At their very last sight into the mirror, every one’s focus is so very deep. They come to take breakfast in hurry. Many of them begin contacting others through text messages. They are ready for the university now. Their parents see them off for the exam. They have headed for the university. None among them knows about their safe return. Their fate is going to trick them today, they do not know. They will not get to see their loving parents again. They will not get another chance to visit their home. These girls will not get one more opportunity to look for their clothes in their cupboards. Neither will they get to go in their bed and look into their mirror. They do not know that their dreams will be shattered very soon. They do not know yet.

The girls are in the bus now. It is bound for the university. They are discussing about today’s exam. The nearer the bus gets to the university, the more their pressure builds up. And the closer the time comes for the exam, the faster they learn things. Then comes the remorse episode for the time they think they wasted in vain. They believe they could have learnt a lot, had they been a little systematic, precise and consistent in their preparation. Very quickly, they turn up to the real thing ahead.

Very soon, they find themselves in the examination hall with question papers and answer sheet in their hands. Things look difficult at the very first sight. They can do with it, they believe, when they take their time by looking into the stuff. Some feel back pain in three-hour long paper. Others quiver in the middle. They never know about the pain that is yet to come. They are done with the exam now. The hall is empty soon after the exam.

They would not have come for the exam. Their parents would not have let them do that either. They would have risked failure for today’s exam. They would have lain longer in their bed. They would have been with their siblings and parents the whole time today. If they knew. If they knew, they would not have come. It is the deceit of their fate.

The hardest moments of their life await them. Those painful moments are in and around their bus. It is 1 p.m. in the afternoon. The heat is in full form now. The bus is ready to take them back home. It will not happen, they do not know. Happily, all the same girls rush towards the bus escaping the heat out there. Who knows the terrible heat inside the bus ready and willing to burn their bodies to ashes? The terrific explosion that will tear them apart in uncountable and unrecognizable pieces awaited them, they never knew. The forceful eruption of a cruel bomb will spread their blood and flesh out of the bus in the immediate vicinity, they had never ever thought about it. It was not even in the distant corners of their memory and in their pessimistic store consciousness that they will be maimed some day. It was totally unthinkable for them. I can think of the single inescapable second that did not give a chance to some to cry even. That single second is the most horrifying moment which forced them on an unwilling surrender to death. That is terrible. 

Now, I see their burnt-to-ashes and mutilated bodies. There are scars on their faces. I see their tattered shoes and bags around. Their mobile phones are all around the destroyed bus. I could hear some among them crying for life out of irresistible pain. I could clearly imagine others looking unbelievably at their crippled body organs. I can think of others trying to remember the faces of their parents for the last time. I could also feel some burning in the hell. To some this hellish moment is beyond imagination. I could envision some having stories of life which were yet to begin.

I can not help thinking of the deceased with no life stories any more. They are gone forever. Thinking about those with seriously damaged bodies is also not amongst the easiest of things for me. It is hard and painful. It is about sufferings. I suffer When I Think of Them.                                             

The Tale of an Anguished City

It is an early morning with its arid chill of December in the small city of Quetta. A cool breeze is shaking the leaves and tiny branches of the trees along the road. The birds up the trees are making chirpy sounds. Everyone seems quite chirpy too. The roads are clean and paved. People are sipping hot tea in mini cups from the roadside tea stalls. A host of children, with sparkling eyes and smiling faces, are going to schools. People of all classes and groups are coming to the city to set in their businesses for the day. The whole city is giving a smile and a pleasant look.

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But a sudden yet powerful explosion erupts. It sends a horrifying sound through the air around the city. Horror prevails everywhere. The area in the immediate vicinity of the detonation is littered with human flesh, blood and severely damaged organs. Many people are dead now. The birds are dead too. A stampede breaks out amid the cacophonies of agony, life and death.  Ambulances arrive with their discordant yet incessant sirens in the background. The gory figures, trembling in between life and death, are being taken to hospitals. Innocent eyes are shedding terrible and heartrending tears of grief. The buildings nearby are dashed to the ground while the windowpanes of the ones at some distance crumbled.

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The clock has ticked twelve in the afternoon. The sun is up right in the middle of the sky. Horror never stops and turns into a nightmare, which creates a reign of terror. The morning’s serenity is disrupted. A mass murder wave runs through the city. Some are killed because they go to mosques, others are murdered for they do not go there and still some others are killed who go to schools. Confusion spreads. Neither the killer understands why he kills nor do they who are killed. The powerless and defenseless are contemptuously stampeded.  Those with power and money are kidnapped and killed. Schools are turned into ghostly places where children irritate to go. Truth gives injury or death or, at minimum, their threat in return. Notoriety wins one ‘good’ name, power, money and security.  Good names top of the list in academia are being erased and sent down the ground. Man’s created nature for love is suppressed.

Until now, the nightmarish hours of the day have wrought havoc to the city. The forces of evil are in full swing at this time of the day. Roads are blocked and broken. Shops are looted. Markets are burned.   Education is suspended. The innocent are killed. Some are maimed. Some go missing during the day’s horror and are never found while others return with torn jaws and broken arms and legs.  Possessions are snatched away. True and honest tongues are locked. Possessive impulse dominates over creative that contaminates the mind. Hopes are dashed to the ground. A glass has begun to be liked half empty than half full of water. Smiles go largely missing on human faces. Creases have replaced them. A young of twenty has begun to look like an old man of fifty.  Change-promoting mentality is resisted in all possible ways.

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It is amid this hue and cry that a prodigious number of peace-seekers appear marching toward the ‘justice house’ of the city. Depressed widows, aggrieved sisters and mothers and terror-stricken fatherless children are in the front. The pictures of the dead and the lost are seen tightly hugged to their chests. Others are holding placards that say ‘Muzh aman ghwaru (we want peace)’; ‘Mullahgardi murdabad (we condemn religious pundithism) ’; ‘Man zandagi may kunand (let us live)’; ‘Mara warag beday na k teer (send us food not bullets)’; ‘Muzh ta khpal haqooq rakai (give us our rights)’; ‘May gaar kanok an wapas byaret (return us our lost ones)’ and ‘Kushtan tark kin (stop killing)’. They are shouting blue murder against the politicians, the police, the judges and against every evil perpetrator and silent spectator. They are now close to the gate of the ‘justice house.’ It takes no longer than a minute that bullets are rained right into the middle of the peaceful demonstrators. Some Women and children are killed and others seriously injured. Crowd dispersal sets in. The gate is closed and justice denied.

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The night spreads over. It is dark now, and still getting darker or perhaps the darkest during late hours. Hush and horror prevails everywhere. Chill passes through the spine like an electric current. A sshssh soundof a plastic bag or a tree’s leaves around takes one’s breath out. The tap tap of steps or the ghor ghor of a motorbike brings one to a complete standstill. The aggrieved parents lie awake with sad eyes for their little ones who may not return home safely the next morning. All and sundry are longing for the morning that just passed. There are no signs of dawn. That morning never comes. The night continues in the throes of horror, wailing and despair.

ImageAslam Khan

He is a pensive short story and prose writer and can be reached at aslam_422@yahoo.com.

Flying out of the Flock (Incomplete)

We live in a world of more than 180 million people. You would find a few among them who do not believe in religious, sectarian or any other form of bias, very few who do not mind sharing their meal with a non-believer “as they call them”. There are still fewer who believe that a man can imagine and create things beyond the limited world of religion and superstition. But there are very many who staunchly believe in what the “mullah” describes to them. They live on the stream that waters the tree of thought and imagination flowing from the mouths of nonsensical religious leaders. Having been trained in the canons of religious orthodoxy and 

You would come across many empty skulls and thoughtless minds, yet stuffed/filled with cheap, useless and awkward ideas, incapacitating a thinking mind to work creatively.

  • Rigid and Orthodox lessons cease to generate a liberal and change-promoting mentality
  • The acceptance of new ideas and the creation of their own ones has become a very novel activity today
  • The rigidity of their behavior has affected even their neurons which refuse to carry new information to the mind
  • Mind, which has the ability to work diversely, is now habituated to work singly and in a rigidly defined framework of thought

Steeped in moral and social vices, biases, possessive impulses, jealousies, overdue attention to the role of the hidden hand

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While coming from university the other day, I ran into a friend in front of his house at the end of the street. The street is crowded with petty merchants and day-vendors. They sell, gossip and look with prying eyes at women passing down the street.

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This friend of mine was Kabir. He is a young man in his twenties. He is tall in stature and has fair complexion apparent with wide black eyes and long and tall nose. His hair is black and is parted in between on the extreme left up to the right. He is usually found with a clean-shaven face and is elegantly dressed in black. In his spare time, he reads, writes and thinks of charting out his plans about career which, at times, keeps him awake in bed till very late into nights. He feels an utmost pleasure when he thinks in the morning of reading or writing something in the night, and the pleasure doubles indeed when he wakes up with a new thought and concept the next morning. More often than not, he finds himself immersed in studies and pensive in mood the providence for which is testified by his grave and sober face. He loves to read Bertrand Russell and Arundhati Roy and prefers penning down a critical note on any of the society’s epidemics than sitting idle or taking coffee in the Gloria Jeans.

 Having been trained in the canons of religious orthodoxy in childhood, Kabir is strongly influenced by modern education in liberal arts and philosophy and thinks diversely from how his family and other individuals in society do.

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Looking at his sad eyes and grave and sober complexion, I enquired, “May I have the honour to know the reason for your pensive mood?”

He was reluctant to say anything in the first place. After much insistence, he uttered a few meaningless words in two or more disjointed sentences. They did not make any sense to me. His apparent reluctance and my insistence made me more curious to know the truth of the matter/ made me feel deeply interested.

I got off my bike, moved it a few steps away and parked it at an empty place in a corner. In the aftermath, I went towards him and sat by his side on a paved chair.

He asked me the time by my watch, that I had bought from America. I looked down at the hour and minute hands, while ignoring the second one, in its black dial. I could not see the time clearly in the dusk of the evening. To check it exactly, I lifted my right hand and held my watch with left hand in front of my eyes. Both hands of it had ticked eight in the evening.

It was the month of July. The days were scorching/sizzling hot during which the sun badly hit cerebellum that affected movement and balance of the body…….

Kabir moved his head down and was now looking down at his fingers that were playing with the thick hair on his arms.

“How is your university going?” He asked me.

“It is going well.” I said. “But you know one has to make things go well.” I maintained. He expressed his agreement by moving his head two times up and down. I lifted my right arm and placed it dow n the back of his head around shoulders.

“What is it that makes you so sad?” I asked him. Even after much deliberation, he could not explain his problem to me lucidly. He stopped in between the thought in his mind and the words on his tongue.

I judged two things out of his inability or perhaps unwillingness to describe to me what kept him worried/perplexed. Either the cause of his worry was not that simple that he could have explained to me in a single word or sentence or perhaps he was not willing to trust me and share with me everything that had worried him.

I looked away at buses and cars running on the road that I could see in dim light through the far end of the street. It was a temporary excursion from the confusion/uneasiness that had developed there. I returned my face and set eyes on his face. We kept silence for a moment.

We both were now looking up and down the walls of the houses on the street. Surprisingly/to my surprise, he spoke a few words very lucidly. “What is the purpose of education?” he asked me a question.

Before I could have developed a thought fox about it, my memory suddenly reminded me about the definition of education that I had studied in two different books. One was in the Essays of a Humanist by Julian Huxley and the other in Freedom: Celebrating the UN Charter of Human Rights, a collection of short stories which had illustrated very clearly the importance of human rights in the light of articles of UN Declaration. I remembered Huxley writing “Education is a process which trains our mind to take care of not only ourselves but the entire eco-system.” While in one of the stories in the second book, I remembered two children saying in response to what their teacher had put to them about education “Education is the most powerful medicine that cures violence and strengthens and reawakens our mind to resist terror.”

I wavered between the two, and, in the end, came with my mix to the combination of those two.

I began, “Education is an agency that trains and transforms our minds. It opens our eyes and reawakens our minds to accept new ideas and knowledge. It helps us throw away/waste/shun/dispose of rigid old ideas, conventional biases and superstitious beliefs not approved by reason and wisdom. It modifies people’s behavior not only about themselves and society but humanity and ecology at large as Huxley believes. All this flows down to one thing    ——- progress. And progress is a rational change and development.” I did not add to it what my brother usually said about education “Education does not teach you how to learn but how to behave to others” though it was on my mind.    

 

 

           

 

 

Every time he sits down watching a large flat screen TV up on a wall in the hall, his ears are ringed by the news of sect and faith-based violence in the country. This disgruntles him and leaves him restless for the whole day.

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Kabir is told to offer the prayer every time the time comes for it. He is admonished to strictly abide by religious rituals and traditions. Any of his ideas that are out of the domain of religious-cum-traditional affairs are strongly abhorred by his friends and members of his family. Any talk that challenges the established traditions (no matter how useless they may be) is strongly contested by them. Even his dress code, hairstyle and completely shaven face are looked down upon with suspicious eyes. He struggles to come up to, though without any genuine reverence, what his mother and the society needlessly expects him to do. Kabir does not like to live within and around the boundaries of these age-old norms some of which seem to have been made out of no reason, but are simply a product of practice of certain things over life-long period.

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Humanity is his family and the universe his home. It gives him peace and tranquility when he reads the unfailingly kind philanthropist, Sattar Aidi, saying, “There is no religion gr eater than humanity.” But it equally upsets and disgruntles him when he sees the wall chalking in big cities like Lahore and Karachi saying “India sa rishta kya? khoon ka intiqam ka (what is the relation with India? Of blood and revenge) claimed by some organizations/Jumat-e-Dawa.” Kabir likes any talk aimed at promoting humanity regardless of the fact of its relation to any race, region, religion, nationality, or country. He shares it with everyone around him how Arundhati Roy, a modern Indian human rights activist, lambastes the discriminatory attitude of the Indian government in Gujrat and Ahmedabad to Muslims. Roy breaks down every barrier, whether of religion, race, geography, or nationalism, for the sheer sake of humanity. Roy compels him on thinking how beautiful that heart is out of which springs that much love and care for humanity.        

Kabir strongly abhors the age-old habits and practices of people which have become their routine. To him they do not seem to be based on spiritual sanctity. A war takes place in his mind which is why people ‘practice what they actually do not believe in or why they believe in what they actually do not act upon.’ Here starts an ideological confrontation or a war of ideas in Kabir’s mind. Kabir is in topsy-turvy state, and does not understand whether to completely give in to a society which is but an amalgamation of confused and selfish lot. Kabir always controverts what his people around him suggest, especially when it is a case of useless socio-cultural traditions. He invariably goes against the idea of fixed and unchangeable values which are not based on human good. He thinks ‘Is sticking to such useless cultural norms the only criterion to judge the humanness of a person? What if somebody does not conform to such practices? What if somebody does not offer a prayer, but is consummate at fulfilling all his responsibilities as a human being. Why somebody is called ‘Kafir’ or excommunicated from Islam on account of their non-practicing attitude. Kabir, a person of liberal and secular mindest amongst his friend and family members, thinks religion to be a purely internal affair. To him, it is something private or personal which should not be displayed publicly, or imposed upon others. He is a person of positive and creative impulse and does not stick to things which are private and internal.

Creativity…. Springs from openness, freedom…… of thought, mind, ideas, expression, where reason grows without bounds…… where individuals are free to think in whatever way they wish… where a son can speak his mind in front of his father……

Individualism… the right of asserting the value of one’s own being in the world….   ( Dasein)

Kabir is in search of a world where everyone talks about the commonality of human interest, and where everyone works to complete the realization of human goals. Making home in a society where lies are valued most frequently over truth; corruption over honesty; power over strength, wealth over humility and sincerity, Kabir feels completely dejected at the sight of all these happenings. It is a society where you earn respect by money and power, not by loyalty and simplicity. Here one’s life becomes contingent upon Mark Spencer theory of the ‘survival of the fittest’ which says that one has to be fit in terms of money, power, and much more to make a successful living. 

  • Construct a plot
  • At the end of the story you try to reveal something through the action of the protagonist
  •               

The most horrible scene is the talk of people justifying the death of people on religious grounds.

 

His heart goes out to the victims of racial discrimination, war, hunger, ignorance, poverty, etc. without giving notice to what race, nation, religion, language, or country they belong to. It affects him equally when he sees, a citizen killed in his home country in the name of religion; a downtrodden Indian died out of starvation in the slums of Delhi; a malnourished kid of an extremely poor African country of Somalia; or for that matter, an innocent denizen of Iraq or Afghanistan killed in the name of so-called war on terror. He feels haunted by the inequality of wealth amongst nations, the dominance of a few over many, and the exploitation of the most marginalized at the hands of the most powerful.

He does not count himself separate from rest of the world. He staunchly convicts that he is an inherent part of the international world, and holds himself responsible for what happens around him, both domestically and internationally. To him, all nations and all countries around the globe have equal importance, but have of course a special care and love for his own homeland. He believes that all people have some rights which should be respected, and people from all countries should be encouraged to work for peace and cooperation. Each individual is required to contribute their share to the establishment of peace and prosperity in their own capacity in the world. The much enlightened and versatile individuals are, the loftier their ideals will be, and thereby their contribution to the peace and tranquility of the world.”

 ….. CONTINUED

The Media Effect of the Watergate Scandal

 

 

Introduction:

It is almost to everyone’s knowledge that the media has remained a significant part of every day’s business in the United States. Owing to its active, investigative, and responsible role, it has been termed as the “Fourth Estate”, or the fourth pillar, the other three being the Executive, Legislature, and Judiciary, of the American government. It is also never an exaggeration to say that the American news media are one of the country’s most powerful institutions. Journalism is so powerful an institution that the newsmen and media personnel are considered as more influential than members of the U.S. Congress or Supreme Court. Journalism, as a profession is not the product of modern age, but it seems to have played its part very far back into the history of the United States, though possibly under different guise. The essays of Paine and the jeremiads of Coughlin in 7170s parallel the opinions published in today’s New York Times or the Washington Post. Though these writings were not objectively journalistic in nature but they doubtlessly did provide the American public with new ideas to form an opinion. It is unhesitatingly an acceptable fact that the tide of American journalism starts from the late eighteenth century, passes through the nineteenth century, and reaches its climax in the late twentieth century. Most interestingly, during the two centuries of U.S. history, the ground-shaking events such as the American civil War, the Vietnam War, the Watergate Scandal, the Iran-Contra Affair, etc., have caught the eye of American press. And it is most probably in response to these important episodes that journalism industry has evolved as an important, free, independent, and powerful institution in American political system. One of such shocking episodes is the Watergate Scandal in 1970s under the presidency of Richard Nixon. What is the media effect of the Watergate scandal in American politics? Did the media bring any changes in reporting extraordinary events? Was the Post-Watergate press more free and responsible one? These are indeed some challenging but interesting questions to answer. The reason for having this aspect of the implications of the Watergate opted for research is that the scandal brought about a considerable change in the role and importance of media. Woodward and Bernstein became the household names in the United States. Everyone wanted to become Woodward or Bernstein. Journalism became the dream of almost every young American. No one wanted to miss the coverage of a story or event such as the Watergate. The most important and noticeable change that the media marked soon after the Watergate affair, was its focus on the character and private life of the candidates and the official figures. What interests me the more, are the remarkable changes in the role of American media and its (media) impact on the subsequent scandals. In fact, the latter presents an interesting case for analysis, as to what extent the media succeeded in preventing more scandals to happen. These questions will be addressed in the light of existing literature and with the support of critical arguments. Moreover, an elaborate account of scholarship regarding the outcomes of media role in the Watergate Scandal will be presented. This research paper will also endeavor to highlight the revival of journalistic principles and new techniques introduced during the Watergate and in the post-Watergate press. Some critics contradict the argument that media in the post-Watergate period was more likely to assume it pre-Watergate role. Thus finally, it becomes our most interesting task to prove that; did the post-Watergate press really become aggressive and independent? 

 

The Watergate Scandal and the Media: A brief Historical Touch

The Watergate is a shocking case of political corruption in American political history. The scandal was revealed when five burglars were caught by Washington police in the Democratic National Committee’s office on Jun 17th, 1972, and ended with the resignation of President Nixon in 1974. Richard Nixon was the first American president who felt compelled to resign because of the severity of the situation. The interesting part of the story was the role of the press beside the legislative and judicial organs of the government, which it played to bring down the President. In the beginning, the Washington Post played a courageous part in reporting facts about the Watergate Scandal. It was the first news agency which published the scandal on the front page. The role of the television channels except the CBS was quite disappointing and abysmal in the beginning. Only 52% of Americans could recognize the term Watergate. The Washington Post demonstrated a phenomenal service in early six months after the Watergate. The credit of such sensational and responsible role of the Washington Post must go the Editor, Katherine Graham, and the Co-editor, Ben Bradlee. We can not ignore the role played by Woodward and Bernstein for their brave and courageous reporting. These two journalists risked every threat to their lives and their families in revealing truth to the public and bringing the perpetrators of this grave crime to the book. The president and his staff in the White House made every possible effort to resist and downgrade the true news stories of the reporters. The Nixon staff had threatened the journalists with verbal attacks. It had created the Washington Star to counter the Washington Post and anti-government reporting. The Nixon administration had ordered the filing of charges against two TV channels viz. the WJTX-TV in Jacksonville and the WPLG-TV in Miami, which did not work out (Streitmatter, 1997, P. 214). Nixon had also sought the help of Federal Communication Commission to ban two TV channels in Florida. He is reported to have shown an extreme hatred for the Post. Haldeman has quoted Nixon in his personal diary saying, “The Post is going to have damnable-damnable-problem out of this one…” (Streitmatter, 1997, P. 214). The presidential administration had devised such plans that the government officials began to avoid meeting Woodward and Bernstein. But the journalistic inquiry into the misdeeds of the Nixon administration persisted. The Washington Post with Bob Woodward and Carl Bernstein joined hands with the journalists from other news agencies and struggled against the stiff resistance shown by the president and his boys. This role of the media also encouraged the role of the other branches of the government. The legislative and judicial bodies of government created independent legislative and judicial committees to probe into the case of the Watergate. Thus, the media along with the other branches of the government stood firm in the face of the president and brought him down along with his nears and dears, and set a classic precedent of free and powerful press for the first time in American political history.

The Revival of Journalistic Principles:

After looking into the role of media in the collapse of the White House, we must attend the part in which Woodsteins and news agencies played in the revival of journalistic principles throughout this period. Woodward and Bernstein were never afraid to revive the motto of News Organizations to set an agenda (Streitmatter, 1997, P. 235). The Woodsteins courageously avoided the notes issued by the president and his key players to lead the journalists and public astray. Rather, they with the help of Washington Post set their own agenda of carrying out inquiry into the wrongdoings of the Nixon administration. The Washington Post revived the principle of standing tall means standing alone. It never sided with the wrong, no matter how dangerous and problematic the situation was. It sided with the truth, and finally succeeded in rallying around the strength of other news agencies and journalists. Another important principle of pure journalism that seems to have been enlivened is the economic one. The journalists involved in reporting against the president had favored truth over economic gains (Streitmatter, 1997, P. 235). They never stopped reporting truth to the public for the sake of money. This is undoubtedly an important aspect of a free press, and might have influenced the post-Watergate news patterns. Yet, another important principle was that the Washington Post reported the immorality of the Nixon administration keeping in view the limitations on media (Streitmatter, 1997, P. 239). It worked out its part, the Justice Department investigated the charges, the Supreme Court required the tapes from the president, the Congress voted the articles of impeachment, and the president resigned.

 

Introduction to New Journalistic Techniques:

Another interesting segment of the changes in press is the introduction of new techniques in journalism by Bob Woodward and Carl Bernstein. The first technique was the keeping of names and addresses of important government officials who worked for CREEP. According to an estimate, they had a list of the names with the addresses of 300 important official figures. They knew that it was quite difficult to meet or interview a government official about the case in the White House, and most of the time they will not have let them meet any body in such situation. These shrewd journalists, one can say, began to practice journalism with psychology. They believed that they might be rejected though finally let in if they go meeting somebody at their house. Streitmatter, while quoting Woodward says in his book that once they went to interview a person who had a party at his house. They went to a nearby Subway, ate hamburger, returned, and interviewed that person when the party was over. Secondly, they came to rely on the Deep Throat, the most famous anonymous source in the history of American journalism. The Deep Throat was a good friend of Woodward before the Watergate break-in. He never shared new information with Woodward and Bernstein, but verified many facts which they felt dubious at. Moreover, the Deep Throat also kept them away from the false directions. They also developed a system of signals out of spy novel. For instance, when the reporter wanted to initiate a meeting, he moved a flowerpot with a red flag in it to the rear of his apartment balcony, meaning the two men would meet at 2 A.M. in a specific underground parking garage (Streitmatter, 1997, P. 210). These techniques also help us in understanding that journalism was adopting important changes.

The Post-Watergate Media:

The honest and public-spirited role of media in the Watergate Scandal introduced a significant number of changes in press in the post-Watergate period. Media was widely appreciated and lauded for its contribution to bringing the President Nixon and his aides to the book. Woodard and Bernstein became household names. They came to be known as Woodsteins. They were titled the journalistic legends or the icons of journalism in the United States. Another important outcome was the trust and confidence of the public in media. According to a report, 68% Americans trusted the media after the Watergate Scandal, which fell down by 21% after 1995. Yet, another important change was the establishment of journalism schools. A lot of journalism schools were established as it had become a favorite subject of the American youth. They were inspired by Bob Woodward and Carl Bernstein. Almost every wanted to excel in this field at that point in time. The journalists were dubbed as the saviors of democracy. They began to be respected by the public wide across the country. Another important change that was made visible was the recognition of the role of media as the Fourth Estate. Media began to be actually recognized as the fourth pillar of American political system. The media was extolled for its positive character as the guardian of American democracy. The Post-Watergate journalists became more willing and eager to question the government official explanation of the events. The reliance of the previous journalists on unreliable sources was discouraged to the greater extent. Another significant change was in the scope of the role of the media. Previously, the newsmen were limited to the official accountability or responsibility of the officials in their offices, but the post-Watergate journalism seems to have established and reiterated ethics in journalism by looking into the private lives of the officials. Now the personality of the public official also became a matter of scrutiny and investigation (Marion, 2010, PP. 106-107). This also reinforces the argument that the public officials have respectful position in the eyes of the people, and they need to keep up with that image. Another important change was the undoing of limitations having been placed on the role of press in reporting the governmental activities. The press began to act as a watchdog to keep a check on the workings of the government by adopting an unrestrained role. These changes show that the Post-Watergate media became more free, independent, responsible, and public-spirited. It also began to act rationally by relying on the most reliable sources of information.  

 

The Antagonist Argument:

Is it right to say that the media became very independent and responsible in the wake of the Watergate? Some say yes, yet some others contradict the yes-argument. Michael Schudson, in his book, Watergate in American Memory, says that calling the post-Watergate press uniformly free is largely a myth (Olmsted, 1974-76, P.2). According to the critics, except some brave and courageous journalist, many others in the post-Watergate period began to take a return to what they called a more “responsible” press. By responsible press they meant the one which did not oppose the government viewpoint all the time, and which was not as aggressive as it showed up during the Watergate crisis. Firstly, some rather many journalists were prepared not to pursue the news as an adversarial source against the government. Secondly, the pro-government forces such as the neoconservatives began to worry about the aggressive role of the media. They began to attach terms such as the “imperial media” (Olmsted, 1974-76, P.3) with the free and independent status of media. The aggressiveness of media was dubbed as a dangerous thing for American democracy. The movie and book, All the President’s Men by Woodward and Bernstein in the post-Watergate period threatened the government that the media was becoming too powerful (Olmsted, 1974-76, P. 3). Many journalists had personal and ideological reasons which compelled them to abandon the aggressive role as reporters. The Ford’s government had punished those who were more aggressive in their approach towards the governmental activities. Except Seymour Hersh, Schorr, and Jack Anderson, many agreed with the Ford’s government’s viewpoint. They began to sing the praises of national security and respect for the government’s viewpoint which was very typical of the relationship of the government and the journalists from 1940s to 1960s when they shared common assumptions against the communist Soviet Union. Some even say that Katherine Graham of the Washington Post had also joined the group of journalists which was no more aggressive towards government. There are a number of examples which shows that many journalists adopted a silent profile or did not do much to reveal the truth about them. The “Project Jennifer” is one of such cases. It was a plot by American government under President Ford to recover the K-129, a Russian Submarine which had sunk into the Pacific Ocean in the spring of 1968. According to a report, some $350 were said to have been spent on that project. Though part of it known but the story was agreed-upon-by-the-majority-of journalists and the government to be suppressed. Similarly, while adopting deference to the intelligence community in the aftermath of the Watergate, the uncertain assassination of a CIA official, Richard Welch, in Athens, Greece was given full coverage in line with the government’s viewpoint. Thus, it is important rather essential to single out the “Project Jennifer” and “the uncertain assassination of Richard Welch” for special emphasis with reference to the role of media in the wake of the Watergate Scandal. The purpose of the case study of these two mysterious and unknown events is to test the legitimacy and responsibility of the role the press played in the post-Watergate period. It may also bring to light the antagonist viewpoint against the most popular and widely prevalent thought that the U.S. media became much aggressive in its role and responsibility in the wake of the Watergate affair.

 

K-129, Project Jennifer, and the Media:

In the spring of 1968, a Russian Submarine, K-129 sunk into the Pacific Ocean. The Soviet Golf-class ballistic missile submarine (SSB) K-129 sank off Hawaii on April 11, 1968 probably due to missile malfunction. The Golf-class submarines were diesel-electric ballistic missile subs, a modified version of the Foxtrot class submarines. They carried 3 SS-N-5 SLBMs in an elongated sail structure. The sunken submarine was located 16, 500 feet of water. The Mizar (AGOR 11) and the specialized research submarine USS Halibut (SSN 587) are said to have taken part in the search of the sunken submarine. By the third week of March 1968, Soviet naval headquarters declared K-129 missing, and organized a massive air, surface, and sub-surface search and rescue effort into the North Pacific from Kamchatka and Vladivostok The submarine was actually headed for the west coast of the U.S., but approximately 700-1000 miles north east of Hawaii she went down (Follow the links in the references section).

 

The U.S. authorities had heard about it, and using triangulation they knew where it was. The hunt began. The problem was that it was 16, 500-17, 000 miles deep in the water. It was indeed a daunting problem. They became at times disappointed, but they were determined to do it because of its worth for it contained a gold mine of secret documents on the Russian Navy, surface and sub-surface weapons or systems, etc. The then president of the United States, Richard Nixon wanted it. President Nixon, in a conference with the CIA decided to ask a billionaire industrialist, Howard Hughes to get it done. America embarked on the biggest and most secret project since the creation of atomic bomb and World War II with partners of U.S. Navy, the CIA, and the billionaire industrialist, Howard. The operation began and was codenamed as the “Project Jennifer”. The recovery effort centered on the Hughes’ Glomar Explorer, a 63, 000 ton deep-sea salvage vessel built for the project. The ship was built under the “cover story” (Global Marine to be Built: Mining Ship for Hughes tool) (Jennifer Project, 2008), that she was a deep-sea mining ship, intended to recover “manganese nodules” (potato-size chunks of manganese mixed with iron, nickel, cobalt, and other useful metals) from the ocean floor. The ship was supposedly being built for the Summa Corporation at the direction of Howard Hughes for use of Global Marine Development Incorporation. Hughes Glomar Explorer was equipped with a massive hoisting mechanism amidships and a “moon pool”, a large internal underwater hanger to provide access to the ocean. The submarine was to be hoisted by a massive claw, which was stored in HMB-1. The Glomar Explorer arrived on the recovery site on July 4th, 1974, and conducted salvage operations for the next month. According to the story released to the public, only the forward 38 feet of the submarine was recovered. The section included two nuclear-tipped torpedoes, various cipher/code equipment, and 8 dead crew men. The recovered section was small enough to be brought into the moon pool, where it was analyzed and dissected. It is also possible that the entire doomed submarine was recovered and only half of it was made public.

This part of the story, which is our special emphasis, is the role media played in making the event known to the public. Did the media give a full coverage to the “Project Jennifer” as it did to the Watergate affair? Did media play as responsible a role as it did in bringing the President Nixon down for his political corruption? The Los Angeles Times broke the story “U.S. Reported after Russ Sub” (Project Jennifer: Hughes Glomar Explorer, 2010) in February 1975, and by March 1975 numerous news stories linked the Hughes Glomar Explorer, a ship publicly listed as a research vessel owned and operated by Summa Corporation, and the Secret U.S. government operation. After the publication of several news stories the Director of CIA, William Colby, approached the Chief Editor of The Los Angeles Times, William Thomas, to discontinue any further publication of news about the activities connected to the Glomar Explorer. The CIA claimed that any records that might exist which may reveal any CIA connection with or interest in the activities of the Glomar Explorer, or any evidence that might reveal the existence of records of this type would be classified, and therefore, exempt from disclosure under exemption 1 of FOIA (Freedom of Information Act: a federal law, which defines agency records subject to disclosure, outlines mandatory disclosure procedures and grants nine exemptions to the statute). The CIA also insisted that exemption 3 applied, as the National Security Act of 1947 precluded them from releasing information related to the functions of the CIA. Thomas gave a very cool response and regretted the part of the story which had already been published by his news agency.  Similarly Seymour Hersh of the New York Times also uncovered some details about the operation in 1974, but was kept from publication by the action of the Director of the CIA, William Colby. In the similar fashion, the aggressive Katherine Graham of the Washington Post had also agreed with the CIA director not to get into the event of Glomar Explorer. Except Jack Anderson and Seymour Hersh, the whole lot Journalist gave in to what William Colby had directed. They were convinced that it was a matter of national security, and that any disclosure of the operation may harm the image of the CIA and the U.S. government. The Post editorialized that the project showed the CIA “performing its prime function brilliantly” (The Glomar Explorer, 1975, P. b6). The New York Times editorial board also used the adjective “brilliant” to describe the “complex and fascinating undersea adventure” (Project Jennifer, 1975, P. 30). Time called Project Jennifer “the great submarine snatch” and characterized it a clean, highly creative enterprise that had served its purpose” (The Great Submarine Snatch, 1975, P.7). Newsweek declared that the besieged CIA “had shown it could take on a real-life Mission Impossible… and make nearly possible after all” (CIA’s Mission Impossible, 1975, P.II:6). They adopted self-censorship in reporting an event which was very important to every American.

 

The “Project Jennifer” was not a fun. It was the biggest and the most secret spy mission ever carried out during the Cold War period. It was not an operation which the CIA, the U.S. Navy, or Howard Hughes had concerns about, but it was an event which was important to every single American, and which could have left harmful effects on Americans which it fortunately did not. It could have triggered a war with Russia, had they not adopted a silent profile over what they came to know about. The media also failed in disclosing the public money the CIA had used for carrying out this operation. According to an estimate, the CIA had given some $350 million to Howard Hughes to build the Glomar Explorer. But the project proved to be a white elephant which had cost more than it had benefited the CIA. The spending of this huge amount of money on sunken and old submarine came to be of no use to the American public. It came to be a failure from what was reported about it by the CIA authorities. What was captured from the doomed submarine? What did we learn from the astonishing recovery? All still remains unexplained and covert.  To this day the files, photographs, videotapes, and other documentary evidence remain closed to the public. The most daring spy mission ever undertaken is still shrouded in mystery and remains as do all the missions in this series.

 

The Uncertain Assassination of Richard Welch and the Media:

Richard Skeffington Welch, a Harvard-educated classicist, was a CIA station Chief in Athens. He was killed near his home on the night of December 23, 1975 by the radical Marxist organization Revolutionary Organization 17 November (N17). This organization was against the U.S. government, which had backed the military rule in Greek. The mastermind of this organization was a university professor, Gitopoulos (Greek arrest over CIA Chief Murder, 2002). The group was named after the date of student uprising against the military junta in 1973. The Ford administration orchestrated Welch’s funeral in such a way that discouraged the investigators from carrying out inquiry against the intelligence community. When the dead body of Welch arrived it was received with such pomp and great arms that it surprised everyone. The body was taken to the Arlington National Cemetery amidst pomp and respect. The dead body was welcomed by the president and a rare and glittering tableau of American national security establishment. The body was buried with such protocol and in the presence of such men that very few Americans expected.

 

Now comes the media part. The media played a willing role as part of the administration’s propaganda campaign. It gave live coverage to the event and published the pictures of the grieving widow of Welch on the front-page. The journalists were convinced that they played their due role, but later they did realize that they were used as conduits for the plot of the administration. This role of the made did not bring to the public the cause of the uncertain assassination of Welch and also threw cold waters on the ability of the investigators to scrutinize the case. The media played a very disappointing role in the reporting of facts in the episode of Welch’s assassination. The coverage of the death of Richard Welch serves to be an illustrative example of the post-Watergate media’s deference to the intelligence community.

 

 

 

 

 

Conclusion: 

Reviewing from the beginning, one can justifiably argue that the Watergate had noticeable effects on the role of U.S. media. Honestly speaking, it is in no way correct or based on facts of history to say only this that the post-Watergate became free, responsible, and aggressive in its role, and ignore the rest which is also part of the role and responsibility of the media. No one, in the right sense of their judgment, can deny the positive changes that were seen in press after Watergate. The media played an astonishing part in revealing the ever surprising case of political bribery and corruption under Nixon administration. The president was forced to resign. The Woodstein became the household names in the United States. Journalism schools were established. Students began to take interest in journalism. Everyone wanted to be Bob Woodward or Carl Stein. They became the journalistic legends in the history of the United States. They presented the example of bravery and honesty with journalism. They helped in reviving the journalistic principles of agenda-setting, sidedness with truth, preference to truth over economic gains, and the responsible role of media within prescribed limits, of journalism. They also introduced some techniques which may prove helpful to reporters in carrying out inquiries against illegal and illicit workings of the government.

 

But this is not all what we have to accept. The media effect of the Watergate is also viewed with some contradictory minds. This argument is also no less powerful and legitimate. The main architects of this point comprise of Olmsted and Kathryn, who have presented a very interesting picture of the functions of the post-Watergate media, which is the opposite of the popularly-held belief about the responsibility and credibility of the media, in their article An American Conspiracy: The post-Watergate press and the CIA. They are also the ones who inspired the author of this paper to bring the opposite argument to light. The media, in the post-Watergate period did return to its pre-Watergate and pre-Vietnam periods. The role media played in the “Project Jennifer” and the misled coverage of the uncertain assassination of Richard Welch are the classic cases in point. The media abandoned its responsibility as a watchdog against the wrongheadedness of the government and its agencies and adopted the one very similar to the one which was prevalent from 1940s to 1960s- common assumptions of the journalist and the politicians about communist Russia. It preferred self-censorship over objectivity. The journalist gave in to what the CIA directed them to do.

 

In short, it is justifiable to state that the two antagonistic arguments of the media effect of the Watergate are justified and based on facts of history. Those who believe that the post-Watergate was completely free and responsible must not forget the “Project Jennifer” and the uncertain assassination of Richard Welch. The final argument would be that the role of media in the Watergate and in the other two cases is the antecedent of “good” and “bad” journalism respectively. It is left to the journalists of future generation as to what part of the story they get inspiration from.   

 

 

 

                                                                 K-129: The Prey

                                                                               

           

 

 

 

 

 

 

Glomar Explorer: The Predator

                           

 

 

 

 

 

 

 

References:

CIA’s Mission Impossible, Newsweek, 31 March 1975, II:6.

  Greek arrest over the CIA Chief murder. (2002). Retrieved from CNN. Com/World: http://edition.cnn.com/2002/WORLD/europe/07/25/greece.n17/index.html?related

Jennifer project, (2008). Retrieved from YouTube:

                http://www.youtube.com/watch?v=iZaVFwPhm5E

K-129 and project Jennifer. (2008). Retrieved from World Affairs Board; a community of discussion: http://www.worldaffairsboard.com/naval-warfare/45897-k-129-project-jennifer.html

Marion, E. Nancy. (2010). The politics of disgrace; the role of scandal in American politics. Carilona Academic Press: Durham north Carilona.

Olmsted & Kathryn. (1974-1976). An American conspiracy; the post-Watergate press and the CIA. Journalism History, Summer93, Vol. 19 Issue 2 p51, 8p

Project Jennifer, New York Times, 20 March 1975, 30.

Project Jennifer: Hughes Glomar Explorer. (2010). Retrieved from FAS, Intelligence Resource Program:

http://www.fas.org/irp/program/collect/jennifer.htm

Streitmatter, R. (1997). Mightier than sword; how the news media have shaped American history. West view Press: United States.

The Glomar Explorer, Washington Post, 23 March 1975, B6.

The Great Submarine Snatch, time, 31 March 1975, 32.

 

 

Olmsted & Kathryn. (1974-1976). An American conspiracy; the post-Watergate press and the CIA. Journalism History, Summer93, Vol. 19 Issue 2 p51, 8p.

The Glomar Explorer, Washington Post, 23 March 1975, B6.

Project Jennifer, New York Times, 20 March 1975, 30.

The Great Submarine Snatch, time, 31 March 1975, 32.

CIA’s Mission Impossible, Newsweek, 31 March 1975, II:6.

Greek arrest over the CIA Chief murder. (2002). Retrieved from CNN. Com/World:

http://edition.cnn.com/2002/WORLD/europe/07/25/greece.n17/index.html?related

Project Jennifer: Hughes Glomar Explorer. (2010). Retrieved from FAS, Intelligence Resource Program:

http://www.fas.org/irp/program/collect/jennifer.htm

Jennifer project, (2008). Retrieved from YouTube: http://www.youtube.com/watch?v=iZaVFwPhm5E

K-129 and project Jennifer. (2008). Retrieved from World Affairs Board; a community of discussion: http://www.worldaffairsboard.com/naval-warfare/45897-k-129-project-jennifer.html

 

 

 

      

  

 

   

 

   

International Political Theory: A Critique

 

         Though various theories have been presented to define the complex nature of international political system, none of them seems to have been absolutely agreed-upon-by-the-majority-of-the-scholars of international law and organizations. The classical realists like Thomas Hobbes and Hans Morgenthau define international politics in terms of power and egoism attributable to human nature. The structural realists or neorealists attribute the existing structure of international politics to anarchy. In his Theory of International Politics, Waltz says “the logic of anarchy seems by itself to constitute self-help and power politics”, (Wendtz, p.73). The structural or neo-realist theorists believe that the anarchic order of this world i.e., though no “government over governments” as Mearsheimer has labeled (Mearsheimer, p. 50), not necessarily conflictual in nature, plays dominant role in shaping international political system.

         Self-help and power politics are seen above all as the constituent features of international relations. States are in an unending pursuit of power and strength to ensure their security and survival in this world of uncertainty and no-guarantees- for -protection due to anarchy. States maximize their power to ensure the most basic objective of security and survival against other states. States are never sure about the intentions of their fellow states towards them. They do not have the tools to calculate the power of other states. Thus, they remain in the perpetual fear of the threat of possible attack by the aggressive states.  This is most probably the logic behind their eying with suspicion and distrust to each other.  The dilemma of trust deficit and doubt result in lack of cooperation and assistance in relations between states.

         States pattern their behavior in accordance with the phenomenon of constant and irreducible fear due to anarchy. They maximize their power vis-à-vis other states and never stay satisfied until they become the hegemon to ensure security and protection against the threats from the most aggressive and powerful ones. States might go to the extreme to secure their interests such as security and survival, economic stability, national unification, etc. States adopt various institutional avenues as means to meet their ends. Sometimes, the powerful states use the strategically important but weaker state as buffer zone for security and other economic concerns.  Sometimes, they make or join alliances and push the balance of power in their direction. It is also not uncommon of states to change their loyalties for the sake of their selfish national interests. The treaty between Germany and USSR after the First World War is the most celebrated case in point. States may break up the alliance and switch over to another state to maximize and ensure its interests. Here power considerations win out over ideological preferences.

         Thus seeking cooperation and peace becomes a distant dream for states due to anarchy, distrust, lack of information between states, and above all the avarice of states to pursue individual gains at the cost of collective interests for all. The state of war of all against all, according to classical realists sometimes makes it even impossible for states to think of peace with their fellow states. The debate so far made revolves around self-help and power politics as the outcome of anarchy and the constituent features of international political system.

         This view is contrasted with that of Wendtz’s who disbelieves in self-help as one and the only form of anarchy. Wendtz does not hold anarchy and nature wholly responsible for security dilemma. He strengthens his point by arguing, “we do not begin our relationship with the aliens in a security dilemma: security dilemmas are not given by anarchy and nature…  ” (Wendtz, p.78).  He rather believes that security dilemmas are the outcome of states’ interaction with and intentions about each other.  The constituting of international political system largely depends on how states perceive each other.

 

International Law and Organizations: A Critique

       The Congress of Vienna (Sep. 1814 to Jun. 8115) and the Concert of Europe in 1815 are considered to be the two serious attempts in modern times to establish an international society to maintain the peace.  The extremely dramatic and tragic political shock of WWI in the early twentieth century necessitated the need for the establishment of an international legal organization. The kind of organization formed in 1919 came to be known as the League of Nations. The League collapsed after twenty-years of a deplorable and disappointing role in 1940, and gave place to the very well-known UNO (United Nations Organization) in the wake of WWII in 1946. States came in a larger number to join the UNO for seeking cooperation. Today, the number of states-parties to the UN has significantly increased. The world is becoming more interdependent, interactive, and cooperative. Various IOs (International Organizations) such as the IAEA (International Atomic Energy Agency), the WTO (World Trade Organization), the ILO (International Labor Organization), etc., have been created to address issues of specific nature. Besides, there exists a network of specialized agencies dealing with issues ranging from food, health, education, environment, culture, and what not. Nevertheless, the existence of a larger and broader network of IOs amongst states, many still eye the role and strength of international law with suspicion. This suspicion gives birth to certain questions such as: Does international law exists? Why states do not comply with the provisions of international law? What arrangements ought to be made to make international law effectively functional and workable? Is cooperation possible without international law in the strict sense of the word? This paper attempts to analyze the issues leading to the deficiency and dysfunctionality of international law. It also endeavors to keep in front the changes or alternatives needed to make cooperation amongst states possible and more probable.  

      States are primary units of the whole network of international law and organizations. The borders of each state meet that of a particular nation making home in it, and thus make it distinct and separate from others. The nation-states made of people having common interests, geography, race, religion, etc, are more likely to develop a sense of group morality in their nationals. Group morality identifies good with what serves interests of the group, and bad with what goes against its interests, no matter how good it may be for the mankind as a whole (Russell, p.68). Thus group morality leaves many harmful and negative effects on behavior of states to cooperate.

       The oft-repeated claim of absolute sovereignty made by states is another major obstacle in the way to the success of cooperation through legal avenues amongst states. They are more concerned with the sovereignty costs of international legalization. The states act very instrumental and calculative when it comes to cooperation with their fellow states. They are more unlikely to authorize international organizations to decide matters on their behalf, i.e. they are more interested in soft law regimes. As Charles Lindbolm points out, a grant of “authority always becomes to a degree uncontrollable” (Snidal D. and Abbott K., p.34). The absolute sovereignty syndrome, having been repeatedly referred to by states, impedes the realization of enforcement of international law in the actual sense of the word. And ultimately, it becomes a matter of strength and power not of law to organize and supervise relations amongst states.

       Competing avarice for victory and power amongst states is also one of the most serious issues. States are in an endless race for power and strength. This is the logic behind the classical realists’ (Hans Morgenthau and Thomas Hobbes) definition of the complex nature of international political system in terms of power and egoism (Wendt, p. 73). The structural realists attribute the existing structure of international politics to anarchy. Waltz, in his Theory of International Politics says, “The logic of anarchy seems by itself to constitute self-help and power politics” (Wendt, p. 73). The argument of unquenchable thirst for power and victory may be attributed to anarchy or no ‘government over governments’ as Mearsheimer labels it (Mearsheimer, p. 50), and uncertainty in the world. The realpolitik philosophy of Niccolo Machiavelli and the survival of the fittest argument by Herbert Spenser seem to have overshadowing influence upon the behavior of states towards each other. States feel compelled to pursue an unending course of power to ensure their survival in the anarchic world. They are never sure about the intentions of other states towards them. They do not have the tools to calculate the power of other states. They remain in the perpetual fear of possible attacks or violation of legal agreements by the powerful and aggressive states. Thus seeking cooperation becomes a distant dream for states due to anarchy, constant struggle for power, preference to national over international gains.

       The cooperation and compliance with international legal agreements also become impossible when each state convicts of its power or victory to be for the good of humanity. Bertrand Russell says, “When all states believe this of themselves, the hope for international cooperation must remain dim” (Russell, p. 73).

      Now the question is: Have states made any good to themselves by not having kept themselves in line with international law? The answer is most probably in negative as we can witness the hazardous and assiduous effects of lack of cooperation amongst states on mankind. The increasing strength of global-warming, East-South Gap (economy), the possibility of wars, and other issues are the most current and obvious cases in point. Would it not be ironical to call states rational actors when they fail to realize what their interests lie in?

       But there is still time for states to wholeheartedly support the notion of international cooperation and comply with international law unless the case is extremely inexorable. They can make cooperation and support imminent by upgrading the level of importance of the operating and  the normative systems. As far as the operating system, the states must pledge to establish a central government independent of any political influence to organize the relations amongst states. Unlike the current handicapped UNO, the central government must be free and independent enough to take decisions by itself in the best interest of the international community. It should have the support of strong and efficient legal and judicial systems to introduce laws and resolve conflicts. The international legal system should be flexible and powerful enough to adopt new laws or reform the existing ones with the course of events. The judicial system should be independent of any external influence to dispense justice with states at its very own discretion in times of conflicts. The central government should also have its private and independent army, navy and police force to enforce laws (Russell, p. 75). The states need to raise funds to maintain private international force rather spending tons and millions of wealth and human resource capital on baseless and fruitless security paradigms. The private and powerful international force can ensure peace and order without having the states spend much of its resources and time on stockpiling biological, chemical and nuclear weapons which in the ultimate end pay not much for states. A law should be passed declaring national sentiment legitimate until it is not predatory. The sovereignty of each should be respected keeping in view the terms of the Treaty of Westphalia in 1648. At the same time each state must feel bound to abide by the laws having been enshrined in the historic charter of the UNO and in the consequent treaties and agreements of international political system. It is only with mutual cooperation and accession can the operating system be made functional and practicable.

      Along with the operating system, states should also focus on the normative aspect of legalization.  States should feel themselves morally obliged to promote universal cause over their selfish and vested interests. The political leaders should bid a farewell forever to myopia and competing patriotism while involving international relations. They should encourage the domestic regimes to cooperate with international political system. A sense of severe consequences should be promoted by international lawyers to prevent states resort to the use of force. Moreover, on part of the normative system, a didactic approach should be adopted to create international goodwill and a sense of common good for mankind. These steps may mark the beginning if not the end of cooperation and compliance with international law amongst states.

Works Cited

Russell, Brtrand. 1963. “National independence and internationalism.” In Political Ideals. Bertrand Russell. Boston & Sydney: London Unwin paperbacks.

Mearsheimer, J. John. 2002. “Anarchy and the struggle for power.” In International Politics: Enduring concepts and contemporary issues, ed. Robert J. Art and Robert Jervis. New York & London: Pearson Longman.

Sidal, D. and Abbot Kenneth. 2009. “Hard and soft law in international governance.” In International Law: Classic and contemporary readings, ed. Charlotte Ku and Paul F. Diehl. Boulder London: Lynne Rienner Publishers.

Wendt, Alexander. 2002. “Anarchy is what states make of it.” In International Politics: Enduring concepts and contemporary issues, ed. Robert J. Art and Robert Jervis.  New York & London: Longman. 

The Clash of Civilizations and The Indo-Pak Rivalry

The history of the world witnesses the fact that differences between peoples have always influenced the behavior of their relationship. The Greeks versus the Romans, the Muslim versus the Non-Muslim Arabs, the Christians versus the Muslims, and others are some of the well-known examples of this study.   These differences seem to have been premised upon factors such as religion, geography, race, culture, language, etc., and of course religion as the most prominent one. In the modern discourse of civilizations by Huntington, these differences have been referred to as the ‘Clash of Civilizations’ at the end of the Cold War. Huntington’s Clash of Civilizations thesis suggests that cultural differences have now taken the place of ideological and economic confrontation (capitalism versus communism), and have come to serve as the fault lines of conflict amongst civilizations.

The Indo-Pak animosity is nonetheless seen as a case of civilization rivalry between the Hindus and the Muslims. Rationally speaking, the Huntington’s argument of clash of civilizations faces certain strong objections when it comes to the analysis of the rivalry between India and Pakistan exclusively on the basis of Islam and Hinduism. The clash between the Hindus and the Muslims has been more than a purely religious and cultural one. Had it been solely a matter of religion and culture, the Muslims and the Hindus would not have lived together for eight-hundred-fifty years under the Muslim rule. Had it been purely the case of religion, there would not have been more Muslims living side by side with the Hindus in India than in Pakistan. And had religion been the only cementing force of unity and integrity, the Bengali Muslims would not have disintegrated from Pakistan in 1971.

But the history of basic differences between the Hindus and the Muslims is no less painfully honest. Though the Muslims and the Hindus were different from each other in terms of religion, culture, nomenclature, etc. nevertheless they had learned to coexist peacefully with these differences. It was not the primordial identity of culture and religion but the political and economic circumstances with the onset of colonial era in the subcontinent that sow the seeds of mistrust between the two communities.  Despite many efforts by the Indian nationalist leaders such as Jinnah, Gokhale, Dada Bhai Naroji, Sarojni Naido, the gap between the two communities widened mainly due to the narrow-minded attitude of Hindus and also the “divide and rule” policy of the British. Notwithstanding all these efforts of the Indian nationalist leaders the Subcontinent came to be partitioned between India and Pakistan with the beginning of decolonization process in 1947. The massacre of the post-partition migration of the Hindu majority from Pakistan to India and vice versa is one of the bitterest experiences remembered to this day in both India and Pakistan. In addition to this, the unfair distribution of economic resources and military arsenal, the explicit aims of India to undo Pakistan, and of course the Kashmir conflict have been some of the most formidable factors which seem to have characterized the relationship between the two countries till present. The argument of the destabilizing of Pakistan by India is deep-seated in the minds of Pakistani military generals and intelligence personnel, who have a lion’s share in the security establishment. The relationship between the two countries has been, for its major part viewed with the prism of insecurity complex. This has led the two countries to be the nuclear rivals in the region. The foreign policy of Pakistan has been occupied for most of its part by rivalry with India, which in the words Prof. Stevens may be termed as EBI (Everything but India). It is indeed no exaggeration to claim that the Pakistani military deserves the credit for successfully ensuring the national security of Pakistan throughout this period. As far as the threat from India now is concerned, the military should have the sense that Dehli is not that foolish to launch an attack on Lahore or for that matter any other city of Pakistan while knowing that Islamabad has the second strike capability, and can destroy Dehli, Mumbai, and other adjoining cities in no time than a few minutes. India would never dare to attack Pakistan which is as capable as India in nuclear weapons though there may be imbalance in conventional weapons. The classic providence of this idea was given by the War in Kargil which could have been expanded by India into a full-scale war had it not been for our nuclear weapons. This argument is reiterated by Sagan in his essay Nuclear Stability in South Asia “The Mutually Assured Destruction (MAD) principle of international relations itself guarantees the national security of Pakistan and India.” What Pakistan needs in this regard is to put an end to it near-fatal-obsession with India since it achieved minimum deterrence in 1998. The most important thing for Pakistan is put its house in order, and maintain good relations with India even if the two have to compromise on the vital issue of Kashmir.

Is it necessary for the two countries to view each other with inherent and unchangeable animosity? Is it rational to risk the lives of 1.5 billion people at stake for the sake of bitter historical experiences during and after the partition period between the Hindus and the Muslims? Are we more respectable than China which maintains very friendly bilateral trade relations with America despite having profound historical and ideological confrontation with it? Are we more conscious of our self-respect than Japan which, notwithstanding bearing the disastrous tragedy of A Bomb assault on Hiroshima and Nagasaki in 1945 at the hands of America, still continues very close and friendly ties with the United States? Why don’t we look up to the United States which has very welcoming ties with Britain despite the history of bitterest experiences of British colonialism and imperialism?

We should be convinced that it does not pay to be anti-India all the time. This is evident from the fact that our sixty-year history of animosity against India has paid nothing short of economic dislocation, poverty, illiteracy, fear, and what not. If we look for a moment into our all-the-time- anti-India stance especially that of the Pakistan army, with the cost-benefit analysis, we will be convinced that we strictly require changing our opinion about India. I do not have any claim against the common masses but I do have when I talk about the educated lot of the country. This never means to favor India but this opinion actually stands for bringing a positive change in our static and stagnant anti-India mentality. India is going to be a very strong economic and military power, and we can not overcome it by simply arguing and acting to be anti-Indian, and it is in our interest neither. What we need is to look at India with an open mind, only then will we be able to see rational choices while making good relations with India. The educated segment of the society needs to turn down the popular anti-India mindset propagated by schools of thought such as “Naway-e-Waqt; the ‘so-called’ self-proclaimed guardians of Two-Nation Theory”, “the Military establishment”, “the red-capped Zahid Hamid”, “Jamaat-e-Islami”, and other rightist forces whose chauvinistic approach has served no purpose other than promoting and ‘institutionalizing’ (in case of army) hatred. In this regard, a great responsibility lies on the shoulders of print and electronic media and intelligentsia whose honest and objective opinion can help people come out of this ‘anti-India syndrome.’     Moreover, the revamp of education system in general and the curriculum in particular would also prove helpful in removing ideological confusions, ‘undoing’ historical distortions, and promoting a liberal national identity based on shared values and common aspirations rather than ‘us versus others ’ ( The Muslims vs. The Hindus) paradigm. 

                                                                                                            Aslam Khan,

                                                                                                            GC University Lahore.