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English precis:

Mr Prime Minister, since you are such an ardent advocate of democracy, the bedrock of which is direct participation of the common citizen in the conduct of a country’s governance and input in state policy-making, I would like to take this opportunity to engage directly with you, an academic’s disciplined engagement with the highest manager of national affairs on the question of where Pakistan is heading after the May 11th elections - the much celebrated triumph of democracy.
Let us start this deliberation with the concept of “solutions” and the notion of a “solutionist” in the context of political, economic and socio-cultural management of the state by the elected leadership (at the top echelons to manage state affairs) and elected representatives to assist in legislative matters, and in setting national policy goals and objectives. But before we talk as to what the “solutions” are and who holds the important position of a “solutionist” in a democratic dispensation, the first and foremost issue is to decide what the “problems” are - and how they must be prioritised on the resolution agenda of an elected democratic government. Solutions will only follow when vital national problems are identified, a regimented priority list is established, and a strictly laid-out political management discourse is followed.
Political management, in itself, is a highly disciplined field that is intrinsically tied up with problem identification skills, an in-depth understanding of democratic notions, and an appreciation of political philosophy and its fundamental concepts. It is important to understand what democracy is all about. A democracy is a war against widespread poverty, ignorance and disease, and a determination to emerge victorious from this war. A democracy builds schools, hospitals, a social-cultural edifice, and religious harmony at all levels of society. It becomes a vanguard of each citizen’s safety and the security of their lives.
Abdelilah Benkirane, the Moroccan Prime Minister and the charismatic leader of the ruling Justice and Development Party (PJD), in a recent address to his party’s members urged: “This [politics] is not a game.......Politics is ideas, convictions, opinions. It takes years from people, fractions of their lives. This is a responsibility.” Tariq Ramadan, the distinguished Professor of Contemporary Islamic Studies at Oxford University, has attributed the fall of Morsi’s democratically-elected government in Egypt partially to the failures in prioritising national problematics: “However, on a more fundamental level, his [Morsi’s] greatest fault has been the utter absence of a political vision and the lack of clearly established political and economic priorities, his failure to fight corruption and poverty, and his egregious mismanagement of social and educational affairs.”
It appears that the PML-N leadership in Islamabad believes that the “wealth generation” ought to be the government's top priority in dealing with Pakistan’s collapsing economy. But that in itself is a self-fabricated misperception. The fact is that there is plenty of private wealth concentrated within a privileged segment of society. Look at the sparkling housing estates in each and every urban centre of the country. Then imagine a whopping $120 billion stacked in Swiss banks belonging to a select group of Pakistan’s elite. Consider the immense levels of corruption in tax evasion, bank loan write-offs, horrible heights of embezzlement in government contracts and daily scandals in money-making scams. The top government priorities should be to fix the above mentioned problematics that have become an intrinsic part of a corrupt political-economic system, as well as retrieving the massive amount of $120 billion from Swiss banks by lawful means, and promoting a National Reconciliation Initiative seeking democratic participation of the national elite to mend systemic fault. Until a zealous reform by the prevailing ailing economic-political management system is carried out, Pakistan's fundamental issues will continue to multiply - needless to say - with destructive consequences.
It is apparent that another national priority set by Islamabad is to promote as much foreign investment in the country as possible. This, too, is a flawed economic concept. Foreign investments, by their own very nature, are mostly made by global corporate capitalist entities to make the foreign investors rich. The dynamics of this system do not work in reverse - the investing capitalists make the profits along with their local partners, while the cheap labour force is exploited. Massive profits are repatriated overseas, leaving the country depleted of foreign exchange reserves and technological and capital dependency on foreign economic actors and managers.
What is required in Pakistan is a broadening of the small-scale industrial sector by indigenous and local entrepreneurs by the federal government’s dynamic financial, logistic, and technological assistance and intervention for a balanced development throughout the country. Perhaps, Islamabad can come up with a national industrial development blueprint in which the local investors share ownership with the state institutions to overcome fund availability and streamline management systems of taxation, repayment of state loans, state assisted marketing and nationwide mobilisation of the training and placement of the labour force through technological education.
Let us not forget that the Pakistani masses are a frustrated lot. The 2008-2013 democracy delivered nothing of substance for the average Pakistani citizen. It simply added to their daily deprivations, economic difficulties, lack of health and education facilities and increased poverty. The people of Pakistan do not want a political system that can only diffuse their anger by rhetorical public diplomacy and repeated democratic slogans and elections, while leaving their demands largely unmet. They want a democracy that delivers, meets their demands, resolves political problems, and finds the ways and means to manage social and economic justice. To put it simply, a democratic dispensation that has “solutions” to public issues and the “solutionists” determined in their task of dispensing public welfare at all levels of society.
The question is: is the contemporary democratic system in Pakistan moving in that direction towards that political discourse? Or, I wonder at times: are we at a stage where democracy and the “deep state” of vested interests are cohabiting? I will leave you to answer that question!
The writer is UAE-based academic, policy analyst, conflict resolution expert and author of several books on Pakistan and foreign policy issues. He holds a doctorate and a masters degree from Columbia University in New York.


EDS:

Balanced Diet

Vitamins, functions, diseases


Pak Affairs:

Lahore Resolution

to

Cripps Mission


Engliah vocabulary:


Tautology is useless restatement, or saying the same thing twice using different words. “Speedy sprint" is a tautology because sprint already means "speedy running."
The noun tautology originates from the Greek word tautologos, meaning “repeating what is said.” "From the public view's perspective" is a tautology in which the words perspective and view repeat the same idea. In the study of logic, a tautology is a statement that is necessarily true under any interpretation. "It will snow tomorrow, or it will not snow tomorrow" is an example. No argument here — it's true any way you look at it.


A tempest is a storm, so you can use the adjective tempestuous to describe anything stormy or volatile — from a tempestuous hurricane to a tempestuous romance.
The adjective tempestuous can describe violent weather, but it can also figuratively describe something that just has the characteristics of such blustery and turbulent weather. A person could be described as tempestuous if she’s prone to violent mood swings and fits of passion. Impetuous is a synonym. The author Joseph Conrad once wrote, “To have his path made clear for him is the aspiration of every human being in our beclouded and tempestuous existence.”

You can decipher the meaning of totalitarian by the first part: "total." It refers to a government with total power, one that exercises complete, even oppressive control over the people and their activities. (You can also figure it’s not nice.)
The word totalitarian first came about in 1926 as totalitario, an adjective to describe the Italian fascism of that time. The English form was adapted from the Italian to describe an absolutely powerful regime. Socialist leader Norman Thomas once said: "To us Americans much has been given; of us much is required. With all our faults and mistakes, it is our strength in support of the freedom our forefathers loved which has saved mankind from subjection to totalitarian power."

You might know the idea of the adjective unctuous by other words like "oily," "smarmy," or overly "flattering." When a person is unctuous, you can't trust their kindness, because they usually want something in return.
Interestingly, unctuous is derived from the Latin unctus which means "anointed with oil," which is where the "oily" connotation comes from. Unctuous and "oily" are synonyms that both suggest that someone is trying to butter you up; they're being nice, because they're hoping you'll give them what they want. Talk-show hosts, used-car salesmen, people who want your job: all of these are people we think of (rightly or wrongly) as being unctuous. Being an unctuous jerk, he gave me a gift, hoping I'd give him a record deal.

Reserved for the harmlessly stupid and truly meaningless, vacuous is a smart-sounding way to describe something dumb. Celebrity gossip and reality TV is usually pretty vacuous, even if it's fun.
If someone smiles at you in a way that seems fake or empty, you could describe the smile as vacuous. An example of a vacuous comment would be a politician promising to make things better without explaining how. If something is vacuous, it's like a vacuum — hollow, empty, devoid of substance.

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English precis

These days it is difficult not to feel angry at the way the spirit of Ramzan is crucified every day at the altar of our consumerist society. But then, one of the things this holy month is meant to teach us is to control our anger. So God, please help me!
I remember a time when the benevolence of the month was tangible all around us. Instead of the loud fanfare that now explodes with the sighting of the moon, peace seemed to literally descend from the skies to envelop all in a quiet sense of well-being. How did we come to this?
To be fair, some people still try to do the right thing at the individual level. In quiet rooms, they turn to Quran to seek guidance, reflect upon its message in an attempt to purify their souls. They strive with sincerity to discover the essence of compassion and abstinence, sacrificing their desire with a view to help the poor and the needy. But they are swimming against a strong social tide that threatens to drown all in the dark sea of consumerism.
It is not just the motorbikes, mobile phones and other commodities being dished out in flashy Ramzan shows on television or the endless commercials of things to eat and drink that entice the imagination of fasting souls, the iftar parties hosted by the privileged for the privileged or the sehri deals offered by restaurants to feast satiated over-fed stomachs on discount. The malaise of a consumerist mindset goes much deeper. These days the ritual of fasting, like other religious practices, has been reduced to its form alone and it is, at the end of the day, entirely self-serving. It has also been made very convenient, especially for the well-to-do.
The personal effort, deliberation and soul-searching needed for spiritual renewal and awakening has been outsourced to ignorant clerics and glamorous hosts, decked up in designer wear and make-up while posing as religious guides, selling enlightenment and salvation through cheap emotionalism and clichés. Even educated people don’t turn to the word of God to understand the message and be guided by it but think it is sufficient to just hear it being recited in the mosque or discussed on television. This mindless consumption of sponsored piety and readymade religious knowledge is insidious and perhaps the most dangerous aspect of this consumerist trend.
During Ramzan, a glaring contradiction that we somehow manage to gloss over is this: Food and drink become an obsession when these things should be far from our mind. Instead of adopting a simple diet, people eat more lavishly-- except those who live from hand to mouth and could do with a few more morsels. The streets and television screens give the impression as if we are celebrating a month-long food fest; special food stalls, endless commercials with elaborate tables laid out selling us non-essential foods to titillate our palettes, cooking shows teaching us how to prepare special mouth-watering dishes. Is fasting about celebrating food or does it teach us to put it in its place?
Compassion is reduced to tokens of charity that affluent people could part with easily without disturbing their proclivity to consume more than they need. We do not feel the hardship of so many around us pushed against the wall due to the spiral of inflation that refuses to wind down. We do not sacrifice our lavish iftars and pricey Eid shopping to help the needy in any meaningful way. We do not revisit our fat-laden lifestyles to share God’s bounty with those less fortunate. We distribute more Eidi among our already privileged family members, children who already have more than most, rather than giving that money to people who really need it. We add new clothes to our overflowing wardrobes. And still we think we have done our duty to God.
The basic problem is not that the professional cheerleaders of religion in our society have transformed our religion so. The basic problem is that we let them. We find it convenient not to make the effort to understand God’s message but to buy our notions about what God wants from one of their counters. What they have to sell suits us because it does not require us to change anything about how we live our lives on a daily basis. It does not require a re-evaluation of our priorities and our general behaviour. All we have to do is to earn brownie points by following their easy-to-follow recipes, collecting sacks of sawabs that we imagine to be currency notes with which we will buy our tickets to heaven.
This disconnect between rituals and the virtues they are meant to teach us makes the observation of rituals a hollow self-serving exercise. We do it all for ourselves, imagining that we are buying our salvation. We forget that rituals are meant to teach us to be good human beings, to transform our behavior, to helps us understand the importance of doing good to others, especially to the weak among us, members of our community who could use our help; the poor and the needy, the orphans and the widows, the handicapped and the old.
I’m sure peace still descends from the skies in this blessed month and God makes it easier for us to see the light, turn a new leaf and rise above ourselves to feel the need of others and their travails. I’m sure, Ramzan still offers the opportunity for a spiritual renewal and awakening, to snap out of our materialistic consumerist existence and experience the joy of being connected to God’s creation in a positive way. But somehow, we seem determined not to be blessed and go on with our lives without any meaningful change, focused on that next sack of sawabs that we think our hollow fasts will earn us.
When I talk about these concerns to my friends, young and old, all of them agree. Yet they go on with the flow. Such is the power of our consumerist social tide. God, help us all!
The writer is a freelance columnist.

Pak Affairs

Jinnah gandhi talks

to

Cripps mission.

EDS

Excretory system

Digestive system and diseases related to it.

Liver

Expansion

"All animals are equal but some are more equal".

English vocabullary

You can use the adjective vehement to describe an extremely strong, powerful, or intense emotion or force. The teenager argued for a much later curfew in a vehement speech to her parents; her parents responded with an equally vehement “No way!”
Vehement is from Latin and was originally applied to intense natural phenomena: pain, heat, wind, etc. It is now more commonly used for intense emotions or beliefs. With the adverb form, people can be vehemently in favor of something, but the more common usage is for people to be vehemently opposed to something. Many people, for example, are vehemently opposed to politicians they didn't vote for, other people spoiling the endings of movies or books, or someone else taking the last piece of chocolate. The stress is on the first syllable (VEE-uh-ment).

Getting a job as a greeter with the United Nations is probably not the best career option for someone who suffers from xenophobia, a fear of foreigners or strangers.
Xenophobia has its roots in fear — literally. Phobia comes from the Greek word meaning "fear." Given that the fear in question is of strangers, it makes sense that xeno- comes from the Greek word for — you guessed it — "stranger, foreigner." In the case of xenophobia, the fear is irrational. Someone who is xenophobic might distrust a neighbor he's never met, or a sheikh who lives halfway around the world. Xenophobia is like racism, but instead of fearing or distrusting people because of the color of their skin, you fear or distrust them because of their nationality, or because they are — or seem — foreign to you.

A yeoman was a farmer who owned and worked his own land — not to be confused with "yo, man!"
Although experts aren't entirely sure of the origin of yeoman, they speculate that it is a shortened version of young man. Yeoman is now just a historic term and it is unlikely to be used to describe a landowning farmer today. There are modern uses for the word, however, including in the U.S. Navy, the Royal Navy, a Yeoman of the Guard, and similar military terms.

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