Putting Meaning in the Chaos of State


Existentially speaking, “it” is all chaos that we happen to be in. We cannot do away with “chaos” and meaninglessness whenever we are faced with it in our lives. The first cry of a newborn in this existence is the announcement of his first revulsion against the abrupt chaos that he finds himself in, from the familiar comfort of the womb. Chaos is the most painful condition in this existence. The human child spends each and every moment of his life in making this meaningless and chaotic existence more and more “meaningful”. So by nature, we are bound to break this chaos and its agony one way or another by putting “meanings” in it. We create art, science, language, logic, culture, state and government, etc. as result of this unending abhorrence against chaos. So, that is all about general human “condition” from the existentialist perspective. Now, let’s turn to even more chaotic realities that surround us all as Pakistanis. We see here a completely senseless perpetration of pain and suffering instigated from the very roots and nature of the state political system and its social configuration. This aloofness of the state from the miseries of ordinary human life has generated reciprocity, in terms of alienation, among the masses, towards the affairs of the state. However, there still remains a segment of concerned citizens who are conscious enough to make choices among their social responsibilities. These are the “enlightened ones” who should think to answer this simple question; what we can “individually” do for the sufferings of others (in Pakistan)? People face sufferings when a few powerful introduce misplaced meanings in the conventionally agreed set of meanings; which thereby leads to bulging of “gaps and islands” and “chaotic havoc” in the collective life. Those who get trapped at these islands of chaos are the direct victims and biggest sufferers of this misplacement of collectively agreed meanings of that part of life. State exists because it has a meaning which all citizens agree at. State is considered to be as motherly to the large group of people as the biological mother is to a child. The first meaningful embodiment a child encounters is his mother in this chaotic existence. To a child mother means to be the provider of basic necessities of survival, development, protection and growth. Similarly, the meaning of state has evolved and exhibits through the purposes of modern state which guarantees to its citizens, access to justice, security, equal opportunities to growth, development, social security, etc. and fulfillment of their basic necessities of life (food, shelter, clothing, healthcare, education, etc.). Such state is called, “welfare state”. “Welfare” of the ordinary life is in fact it’s “will” and the basis of its narrative. Whenever a state deprives its citizens of their above mentioned rights to basic necessities of civilized life and survival, it ultimately generates that “chaos” and “havoc”, leading to that agony and pain in the lives of the affected citizens which a new born goes through whenever the “mother” does not respond to its demands. Individually, we all need to understand that we can do one thing for bringing in the correction in the misplaced meanings of our social convention about state responsibilities. This is in order to address the sufferings of those whose constitutional basic welfare rights got hijacked by distorted conventional narrative of the state. We cannot just sit back. By “we”I mean all those of us who realize and got awareness about what I have just said. We have to do something to raise the similar awareness among other thinking minds of our intelligentsia and among the ordinary masses. Constitutionally, Pakistan is a welfare state but practically, all the welfare is for a powerful few. Some 40 articles of Pakistan’s constitution reflect the spirit of UNDHR & UN charter. Yet tragically, these very articles of our constitution are in reality held suspended by our feudal system and not a single NGO, human rights group, lawyer, journalist, retired or in service judge or parliamentarian ever speaks about this day-light deferral of peoples’ constitutional rights. Apparently, to our ruling elite, our constitution begins only from article 41. And you know what? right from article 41 to the end, its all about how to regulate the game of musical chairs in how one can become qualified to get a turn in ruling the country. There is no guidline in that larger part of the constitution through which the executives get a message of emphasis to work for the best service of the ordinary citizens of the country. It’s all about the game of democracy, its rules and regulations. So, practically speaking, Pakistan’s constitution is whole heartedly enforced only from article 41 and onwards. That is the reason whenever any one is charged sedition under article 6 of suspending the constitution; it’s all about breaking the articles 41 and above. Nobody has ever accused anyone of suspending articles 29 to 40 under article 6. That explains why for some people this country has no constitution to practically safeguard the very basic rights of ordinary humans. If we believe that the state narrative must be restored and if we understand that our failure to restore it would lead to total failure of our state, then all those who hold such opinion must cry like a newborn. There should be an innocent humane cry at the height of our conscience in our individual and peculiar or specific ways that each of us is best at. A cry, loud enough to mount such a forceful public opinion and pressure that restores the will of the state. If one is good at writing, write in the media reminding the government of its fundamental duty and volunteer your passion and capacities to help the government to uplift the standard of life to the optimum level as per welfare articles of country’s constitution, for example, Articles 38BCD, which are not being practiced for the past several decades. If one is an educationist, teach your pupils the basics of Pakistan’s welfare constitution. Give them the confidence to enable them study their constitution, independently and so religiously that they keep watchful eye on implementation and fulfillment of its welfare articles. They must be able to take up the matter to the highest courts of the country fearlessly whenever their constitutional rights to basic necessities are not observed by the executive organ of the state. If one is a legal and constitutional expert, make a plea to chief justice of the Supreme Court, begging him to take the suo-moto action for the implementation of these suppressed basic welfare articles of the constitution in letter and spirit. So that the court call the government to explain or prove if a lack of resources kept it for not providing the people their basic necessities. If one is a parliament member, bring up the points of order regularly on these suspended articles of the constitution in each and every session of the assembly. In democracy, that is the prime purpose of the parliament but in Pakistan, parliament has hardly played that role, ever in its history. In line with Article 29-3, the parliamentarians must demand the president or head of the state to present to the floor the report on the observance and implementation of the Principles of Policy (welfare articles 29 to 40), for the necessary discussion and to find out the real reasons for which citizens’ means of survival and basic necessities have not been provided. These are a few things that can turn around Pakistan and its state narrative. The narrative that was given by its founders but it was superseded by mischievous “alternatives”.

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