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27 April 2005 Wednesday 17 Rabi-ul-Awwal 1426

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Opinion


Abdullah Haroon and ‘two-nation’ theory
A tragedy or a holocaust?
Brighter hope for peace
A people with two faces
Temporizing on transplant law
The dollar danger



Abdullah Haroon and ‘two-nation’ theory


By Prof Sharif al Mujahid

MOST anniversary articles on Abdullah Haroon focus on his success as a business magnate, an entrepreneur, a committee man and an organizer, and on his being a philanthropist, founder of several educational, religious and social institutions and a leader of outstanding merit.

His contribution in channelling the course of Muslim politics in late 1930s and in crystallizing the two-nation theory has, however, not received the kind of attention it deserves. This article is meant to fill in this gap.

Of all the Muslim leaders of Sindh, Abdullah Haroon was the foremost to make an impact on the all-India mainstream Muslim politics; (Bhurguri was, of course, in all-India politics before him, but he died rather prematurely, in 1924). The most remarkable thing about Abdullah Haroon was that he had the vision to see the problems of Sindhi Muslims in an all-India context and to establish linkages between the Sindhi component and the pan-Indian Muslim community. The only other Sindhi leader who shared this honour with him was Sheikh Abdul Majid. Not only in the provincial context but also in the regional context, Abdullah Haroon’s impact on all-India politics was impressive.

Haroon’s most important role in channelling the course of Muslim politics came in late 1930s. He organized the First Sindh Provincial Muslim League Conference in October 1938, presided over by Mr Mohammad Ali Jinnah and attended by a galaxy of top-notch Muslim leaders. Thus, except for its nomenclature, it was an all-India moot, indeed a notch higher than the Lucknow League (1937) in terms of defining the League’s ultimate goal.

Haroon’s welcome address set the tone for the conference: it was radical and militant; it commended an ideological goal. Unless adequate safeguards and protection for the minorities were duly provided, he declared, the Muslims would have no alternative but “to seek their salvation in their own way in an independent federation of Muslim states”.

He drew a parallel with Czechoslovakia which had been partitioned to provide safeguards to Sudetan Germans, and warned that the same might happen in India should the majority community persist in its “present course”. “We have nearly arrived at the parting of the ways and until and unless this problem is solved to the satisfaction of all, it will be impossible to save India from being divided into Hindu India and Muslim India, both placed under separate federation,” he added.

This was indeed a radical stuff. No one had spoken from the League’s platform in such a strain before. In contrast, Jinnah, who spoke next, was characteristically mild and moderate. Yet he could not help getting infected by Haroon’s tone and tenor. At two different places, he made somewhat vague references to the Sudetan German case, and to the Congress trying to create “a serious situation which will break India vertically and horizontally”, warning the Congress to “mark, learn and inwardly digest” the lessons provided by Sudetan Germans. Maulvi Fazlul Haq and Sir Sikander Hayat Khan, who followed Jinnah, also made fighting speeches.

In a more pronounced way was the main resolution at the conference cast in the Abdullah Haroon’s mould. Though formulated by Haroon, he allowed it to be moved by the unpredictable Shaikh Abdul Majid because of the latter’s threat to walk out on the conference if he was denied the privilege. Though diluted in the subjects committee deliberations at the insistence of Jinnah himself who was characteristically not too keen to show his hand prematurely before the Muslims were fully organized and public opinion galvanized behind the ideological goal, the resolution yet retained enough of its clout to become a trend-setter and to warrant attention.

For one thing, it put forth a common position by Muslim leadership in the majority and minority provinces. In Lucknow (1937) the League had lambasted the Congress for its totalitarianism, for exclusion of Muslims from the portals of power in the Hindu majority provinces, and for its blatant Hindu bias in administration, in its educational, social, cultural and linguistic policies, but it was silent on the Congress’ machinations in the Muslim majority provinces. This the Sindh Conference focused on, along with the Congress’ conduct in the Hindu provinces.

Thus, inter alia, the resolution charged that the Congress “has in open defiance of the democratic principles persistently endeavoured to render the power of the Muslim majority ineffective and impotent in the North-Western Provinces, Bengal, Punjab and Sindh by trying to bring into power or by supporting coalition ministries not enjoying the confidence of the majority of Muslim members and the Muslim masses of these provinces”.

This conjunction of interests of the Muslim majority and minority provinces represents a milestone in evolving a common goal for the entire Muslim community and in enunciating the concept of Muslim nationhood. The resolution argued the case of a separate Muslim nationhood, not merely in terms of transient factors such as “the caste-ridden mentality and anti-Muslim policy of the majority community”, but, more importantly, in terms of durable factors such as “the acute differences of religion, language, script, culture, social laws and outlook on the life of the two major communities and even of race in certain parts”.

Thus, the concept of a separate Muslim nationhood was spelled out not merely in political and immediate terms, but on an intellectual plane. This was also the first time that the Hindus and Muslims were officially pronounced by the Muslim League as two distinct “nations”.

The operative part of the resolution said, inter alia: “This conference considers it absolutely essential in the interests of an abiding peace of the vast Indian continent and in the interests of unhampered cultural development, the economic and social betterment, and political self-determination of the two nations known as Hindus and Muslims, to recommend to All-India Muslim League to review and revise the entire question of what should be the suitable constitution for India which will secure honourable and legitimate status due to them, and that this Conference recommends to the All-India Muslim League to devise a scheme of Constitution under which Muslims may attain full independence.

In the historical perspective, this resolution became the precursor of the Lahore Resolution of 1940.

Between this conference and the Lahore sessions, Abdullah Haroon made by far the most significant contribution in popularizing the ideal of a separate state for the Muslims. He chaired the foreign and domestic sub-committee of the All-India Muslim League, which produced working papers and literature, and corresponded extensively with prominent Muslim leaders throughout the subcontinent.

In order to give a big push in that direction and to prepare the intelligentsia for the partition proposal, he got Dr Syed Abdul Latif’s book on The Muslim Problem In India (1939) published and circulated. In his “Foreword”, he shunned the circumlocutory language of the Karachi resolution for a categorical enunciation of the still evolving Muslim goal.

To quote R. Coupland, who studied the constitutional problem in India in the early 1940s, Abdullah Haroon was “the only Muslim politician of any standing who had so far taken a public part in the constitutional discussion”; he was also clear in his mind as to the solution. Finally, the subcommittee which he headed prepared a comprehensive report which became the basis of the Lahore Resolution.

In thus advancing the cause of a Muslim homeland at a critical stage, Abdullah Haroon carved for himself a niche as one of the founding fathers of Pakistan, although he did not live long enough to see his dream materialize in 1947.

The writer was founder-director of the Quaid-i-Azam Academy.
(Mahir Ali’s weekly column will appear tomorrow.)

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A tragedy or a holocaust?


IT IS not every day that there is a chance to ponder the significance of events that happened in the distant past, so the 90th anniversary of the start of what Armenians call their genocide at the hands of the Turks should not pass unnoticed.

This subject cannot be tackled without negotiating a minefield of claim, counter-claim and fury. Many historians believe that between 1915 and 1923 the Ottoman Turkish authorities orchestrated the killing of 1.5 million Armenian Christians.

Turkish governments have always insisted that a few hundred thousand died in “spontaneous” violence that constituted neither extermination nor genocide, and that in any case began in war-time, when the Armenians, seen as a fifth column, were fighting alongside Russian forces.

Orhan Pamuk, Turkey’s most famous writer, was vilified recently for referring to a million deaths, many of starvation on a long march into exile in the Syrian desert. When France, home to the largest Armenian diaspora community, planned to commemorate the killings, it received threats from Turkey. Henry Morgenthau, then US ambassador to Istanbul, reported “cold-blooded, calculating” slaughter.

But American governments speak only of “tragedy” to avoid offending their ally.

—The Guardian, London

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Brighter hope for peace


By Shahid M. Amin

THE ostensible purpose of President Pervez Musharraf’s visit to India from April 16 to 18 was to witness the one-day cricket match between India and Pakistan. However, both sides clearly intended to avail themselves of this opportunity to hold intensive talks on a broad range of issues, including Kashmir. An informal visit, therefore, turned out to be much more substantive than an official visit would have been.

The Kashmir issue, of course, has been the hardest nut to crack. It has bedevilled relations between the two countries ever since their independence in 1947. It has led to wars, tensions and acrimony. However, a turning point in Indo-Pakistan relations was the Musharraf-Vajpayee joint statement of January 2004 that initiated the peace process through a composite dialogue. Still, the two sides had differing priorities, posing serious problems.

India wanted progress on other items of the agenda, while giving lower priority to the Kashmir issue. Musharraf kept emphasizing the centrality of this issue and insisting that there could be no durable peace in South Asia without resolving the Kashmir dispute.

This was the background in which the latest talks took place in India. At their conclusion, both Prime Minister Manmohan Singh and President Pervez Musharraf expressed satisfaction with their discussions. Musharraf said his visit to India was “very successful and beyond his expectations.” Manmohan Singh also said he was highly satisfied with the “productive and positive results” of the talks. Indian Foreign Secretary Shyam Saran described the talks as highly successful.

The atmospherics were extraordinary. President Musharraf was given a big reception by India that went beyond all protocol requirements for an informal visit. The two leaders described each other as sincere and there seemed to be good chemistry between them. Moreover, the public mood in India, including that of the news media, was exceptionally warm. In over 50 years, no Pakistani leader had been received with so much warmth in India.

This seems all the more striking when one recalls that not too long ago in 2002, the two countries had come close to a nuclear confrontation, and war fever was being whipped up all over India. Earlier on, there had been Kargil and the failed Agra summit for which India had blamed Musharraf. The question arises as to how the latest transformation has taken place on the two sides. Perhaps, paragraph 6 of the joint statement provides the answer. It reads: “They determined that the peace process was now irreversible. In this spirit, the two leaders addressed the issue of Jammu and Kashmir and agreed to continue these discussions in a sincere and purposeful and forward-looking manner for a final settlement. They were satisfied with the discussions and expressed their determination to work together to carry forward the process and to bring the benefit of peace to their people.”

This language is quite striking. Firstly, the two sides have described the peace process as being “irreversible”. Never before has such an affirmation been made by the two feuding countries. This is clearly a victory for peace and has been welcomed by public opinion in both Pakistan and India, as well as by the world e.g. by UN Secretary General Kofi Annan. This affirmation is also a victory for logical thinking. The hard fact of the matter is that despite the wars, tensions and bitterness of the past 57 years, the Kashmir dispute has not been settled.

On the contrary, the net result has been a serious wastage of economic resources by both countries, and their failure to overcome their biggest problem — poverty. Hundreds of millions of people in both countries, living below the poverty line, have continued to suffer. They are the ones who have really paid the price for the deadly impasse resulting from the jingoism exhibited by the rulers and elites in both countries.

The second notable point in the joint statement is that the two leaders agreed to continue discussions in a sincere and purposeful and forward-looking manner for a final settlement of the Kashmir issue. This is clearly a change in the erstwhile Indian stance, which had always sought to downplay the issue. It would seem that President Musharraf has achieved an important objective.

Apart from Kashmir, of course, the joint statement contains several other positive points. The two leaders “assessed positively” the progress made so far through confidence-building measures and people-to-people contacts. They noted the overwhelming desire of the peoples of the two countries for durable peace and recognized their responsibility to continue to move forward towards this objective. They agreed to pursue further measures to enhance interaction and cooperation across the LoC, to increase the frequency of the bus service, and the use of this route by trucks to promote trade.

Other CBMs include a bus service between Amritsar and Lahore and to religious places such as Nankana Sahib, the Khokhrapar-Munabao railway link, and reopening of the consulates-general in Karachi and Mumbai before the end of the current year. They agreed that the Sir Creek and Siachen issues would be resolved expeditiously. They planned cooperation in petroleum and natural gas including gas pipelines. It was decided to reactivate the joint economic commission and the joint business council.

On the Baglihar issue, Prime Minister Manmohan Singh told Pakistani journalists that India would honour in letter and spirit the 1960 Indus Waters Treaty and that the design of the project could be changed by India if it was found to be violating the treaty.

President Musharraf also met the Congress chief Mrs. Sonia Gandhi and the two main leaders of the BJP, ex-prime minister Vajpayee and party president Advani. The hard-line Hindu opposition party reaffirmed its support for the peace process. Invitations were extended to Prime Minister Manmohan Singh, Mrs. Gandhi and Mr Advani to visit Pakistan, which they accepted.

The visit was clearly a success, at least, in the immediate context. But only the follow-up action will determine whether it should be termed as a historic success. To explain the apparent change of heart on the two sides, perhaps the following explanations could be offered.

Unlike the Agra summit of 2001, the present visit took place in a far more congenial atmosphere. Since January 2004, there have been growing people-to-people contacts between the two sides and a rising swell of public opinion in favour of peace and accommodation. The news media in both countries has also cut down much of the venomous rhetoric that had marred the climate between the two sides in the past.

Perhaps, the ominous confrontation between the two countries in 2002, when they came close to a nuclear catastrophe, has made them realize that a war between them has got to be avoided at all cost. It is notable that even the traditional hate lobbies and the rightist political parties on both sides have toned down their opposition to good relations. Moreover, the world scenario has been transformed in the wake of events since 9/11. Global terrorism has emerged as a central issue. The US, Russia, the European Union and even China have joined hands to oppose terrorism and religious extremism.

There is also considerable pressure on India and Pakistan to sort out their differences through peaceful means. There seems to have been a realization in India that it was wrong in its earlier assessment of President Musharraf as being an instigator of terrorism. India now sees him as the main force in Pakistan against religious extremism, fanaticism and terrorism.

The condemnation by Pakistan of the terrorist attack on the launch of the Srinagar-Muzaffarabad bus service, just before Musharraf’s visit to India, could also have made New Delhi realize that its prognosis that Pakistan was behind all acts of militancy in Indian-occupied Kashmir was unfounded. It can also be argued that in its approach towards Pakistan since the January 2004 joint statement, India has had two major objectives.

First, it wants Pakistan to stop giving any kind of material support to the freedom movement in Indian-occupied Kashmir. This seems to have been largely achieved as Indian complaints about “cross-border terrorism” have become muted. Paragraph 8 of the Musharraf-Manmohan Singh joint statement says, “They condemned attempts to disrupt the Srinagar-Muzaffarabad bus service and welcomed its successful operationalization. The two leaders pledged that they would not allow terrorism to impede the peace process.”

Secondly, India has been keen that progress on the other items of the composite dialogue should not be had hostage to the Kashmir issue. This too seems to be happening, as shown by the latest talks. From the foregoing, it does not necessarily follow that India has gained and Pakistan is the loser in the process. It is not a zero-sum game. Bilateral cooperation helps both countries. Moreover, Pakistan can take satisfaction from the commitment by India that the two sides would continue their discussion on the Kashmir issue in “a sincere and purposeful and forward-looking manner for a final settlement.”

But then, how about the Indian statements that the “boundaries could not be redrawn”? When asked to comment on this, Musharraf said that Manmohan Singh had agreed that the LoC could not be accepted as the final solution. He said that his visit had been “very successful and went beyond his expectations.” It could be inferred, therefore, that the one-to-one discussions with the Indian prime minister (whose details are not known at present) did give reasons to the Pakistan president to believe that there was progress on Kashmir.

The hard-line lobby in Pakistan might still disagree, but it cannot deny the fact that the Kashmir-or-nothing approach followed by Pakistan in the last half a century has not worked and is unlikely to succeed even if we persist with it. Pakistan cannot force India to change course on Kashmir. That change can only come when tempers cool down and a friendlier atmosphere prevails, based on CBMs and mutually beneficial cooperation.

Until a final solution is found, perhaps the most feasible interim solution of the Kashmir dispute could be on lines of the Northern Ireland formula of 1998. That would mean no change of actual control in the two parts of Kashmir by India or Pakistan. Instead, there could be maximum autonomy and a sharing of power by all groups, as well as transforming the LoC from an iron curtain to a linen curtain between the two self-governing Indian and Pakistani regions of Jammu and Kashmir. It remains to be seen if the two countries might now be moving towards this kind of solution.

Apart from some forward movement on Kashmir, there could be an even more significant development that came to light during Musharraf’s visit to India. The big welcome given to him indicated that India has come round to the view that the past bitterness with Pakistan has to be set aside and there has to be a modus vivendi with it. This is a far cry from that country’s anti-Pakistan obsessions including latent ambitions to undo partition, and the refusal to accept Pakistan as an equal, sovereign state in the subcontinent. This was always an unreasonable and chauvinistic attitude, which might now have been done away with because of Pakistan’s nuclear deterrent and the barrenness of the confrontation policy.

In fact, India’s growing energy needs, and its ambition to accelerate its economic development, do necessitate a new, more friendly equation with Pakistan. With an economically oriented prime minister in charge, India might well be shifting its priorities, which necessitate a cooperative relationship with Pakistan. In any event, whatever might be India’s rationale, the path towards peace and cooperation is surely preferable to the policy of confrontation.

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A people with two faces


“THIS means that you Pakistanis have two faces. One for public display and the other, the real one, hidden beneath it. In our country we call it hypocrisy.”

This is what the physiotherapist says to our late friend Munir Ahmed Sheikh in “Operation Bypass” — his short story-cum-reportage about his open heart surgery in London. What Munir had endeavoured to portray, as our much-vaunted social morality before the Englishwoman, was taken by her as hypocritical behaviour. Because it so happens that in their society they call a spade a spade and not a God-given implement to turn the earth.

I have been reminded of that Englishwoman’s true-to-life observation by the persistent assertion by the ulema that complete resort to the Shariat will convert this country into a heaven on the earth. On the other hand, the educated down-to-earth women, who are realists to the tips of their fingers, view this idea as a reactionary step in respect of the female population.

In regard to our attitude towards women we really are a two-faced people. We have one face that we try to keep hidden for fear of shame and another that we present to the world and which is representative of our innate dissimulation and duplicity. The most expressive example of this two-facedness is the unbridgeable gulf between what we say and what we do.

It is our misfortune that keeping up the gulf has now become a national trait and none of us is free from it, be he a politician, journalist, lawyer, businessman, soldier, bureaucrat, an ordinary student, etc. This hypocrisy is nowhere more evident than in our opinions about gender equality and our attitudes towards women. Here again we say one thing and believe in another, and we have no apologies to make in this behalf.

For instance, there was a letter in an English daily the other day strongly advocating that the reading of the book “Bahishti Zevar” should be made compulsory for college girls. If you ask any educated person of old age what he thinks of “Bahishti Zevar” he will praise it to the skies. General Ziaul Haq, the master of duplicity, once described it as the most useful publication for Muslim women. You can try this on President Pervez Musharraf and he will say the same, that is if he has heard about the book. But ask them if they really subscribe to what it says about the place of women in life, and they won’t know what to say. The trouble is that nobody has read it.

The book was written in 1922 for Muslim girls in India who were then not sent to school or college, and is a compendium of general knowledge on religious tenets, social rites, customs, manners, sex, personal hygiene and a host of other subjects considered useful for females at that time. It was compiled on the presumption that Muslim women will forever remain in purdah and will always be subservient to men and will never come face to face with the harsh realities of the world outside the four walls of the home.

Educated and enlightened women, whether wives or unmarried or working women leading independent lives, scoff at the book today as far as its statement about women and wives is concerned. Maybe in orthodox circles it is still given to young girls to read, for it is informative in a way, but informative only for girls who have read nothing else. Maulana Saifullah Khalid, a firebrand maulvi friend, gave a copy to my elder daughter on her wedding 19 years ago. Here are a few passages translated from the book.

“To keep the husband contented and happy is the best of worship, and to make him dissatisfied and unhappy is the greatest of sins. ... If a wife refuses to beautify herself (singhaar na kare) even on the husband’s asking her to do so, it is his right to beat her.”

“If he orders that she should keep standing the whole night with folded hands, she should do so. If during daytime he says it is night, she should say the same. If a man orders his wife to carry stones from one hill to another, and stones from the second hill to a third one, she must comply..” (I asked Maulvi Saifullah Khalid how he would react if his own son-in-law behaved like this. His most irreligious reply in graphic Punjabi as to what he would do to him cannot be translated!)

“It is a gross mistake to consider yourself the equal of your husband. Never ask him to do anything for you. If in a mood of affection he offers to press your head, do not let him do so.... God has made men like lions; they cannot be tamed by force. ... Women should not read divans of poets and books of ghazals and such like.”

How many of those who praise the book really believe in the above advices? They may in an excess of macho manhood, wish their wives to follow these dictates, but would they like their own daughters to be so placed in relation to their husbands? Hypocrisy again.

Pick up any popular newspaper. You will find on the women’s page an article on the duties of a wife towards husband and the propriety of leading a simple life within the confines of her home. On the same page there will be another article glorifying a working woman and her ability to feed her family with her earnings. And then a third article on the prospects offered by modelling, the fame of a beautician on how to use make-up with telling effect and getting fancy hair-dos —- all as part of a simple life I suppose. You cannot beat these women’s pages for hypocrisy.

Less than a century ago, even in Europe and America, giving freedom to women to order their own lives was frowned upon. A Prof Hans Friendenthal of Berlin University is reported to have said of the new woman in 1914: “Brain work will cause her to become bald while increasing masculinity will induce the growth of hair on her face.” Modern Pakistani women should beware and stop making fun of maulvis, otherwise, according to that German professor, they may be turning into bearded maulvis themselves.

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Temporizing on transplant law


By Zubeida Mustafa

LAT Sunday, the newspapers carried the picture of a Bangladeshi woman who has offered to sell one of her eyes to earn some cash. Her husband has abandoned her and she is desperate for money. Shefali, that is the name of the unfortunate woman, is perhaps the first one to offer an eye.

Otherwise, the sale of human kidneys for transplantation has become, in recent years, quite common in many Third World countries. But as this unethical practice has assumed alarming proportions, governments have moved to ban the trade in organs and regulate transplantation.

India, which was at one time called the kidney bazaar of Asia, now has a law banning the sale of organs and recognizing cadaveric donation of organs. Sri Lanka and Bangladesh also have similar laws. (Shefali could get into trouble were she to go through with a deal, and one only hopes that some kind hearted philanthropist will bail her out without demanding the eye).

What is strange is that as other countries crack down on this unethical practice, Pakistan is fast emerging as the new centre of unauthorized sale of organs with 2,000 “cash for transplantation” surgeries taking place every year. This is only bringing a bad name to the country as President Musharraf’s endeavours to build up a “soft image” of Pakistan seem to be ending in disaster.

In the last few months, two major media in the West have carried damaging stories about the organ racket in the country. The CNN’s website posted an article titled Pakistan’s lucrative kidney trade and a few weeks later the Guardian of London reported “Transplant tourists flock to Pakistan, where poverty and lack of regulation fuel trade in human organs.”

Specially identified are two hospitals in Islamabad run by retired army surgeons and two others in Lahore. With the truth so widely known one cannot really hit out at the western media for distorting facts. The scandal has now been reported by the local press as well. The argument put forward by those who are involved in the trade and the individuals, who have benefited from the organ they have acquired from a donor after the payment of a hefty sum, are not very convincing. They have described this as a cooperative transaction the rich paying the poor who is in need of the money and the poor donating an organ as a quid pro quo to the rich who needs it.

But is it actually so? First of all only a fraction of the amount spent by the patient goes to the donor who is monetarily in desperate straits - generally heavily indebted and his family bonded to a feudal landowner or kiln brick manufacturer. Since the whole trade is clandestine, exact figures are difficult to obtain.

One report says the donor may earn barely Rs 100,000 from which he is required to foot his hospital bills too. But another person claims that the donor was paid Rs 400,000 in the case of his relative but he didn’t know how much went to the middleman who scours the countryside looking for potential donors. But this is clear that the bulk of the money goes to the hospital, the surgeon and his team and the middlemen. Surveys have shown that the donors very often end up in debt again and this time in poor health too since no one feels responsible for his health care.

As for the recipients of the graft not much can be said about their post-operative health because quite a few of them come from abroad and return home within a few weeks. One Pakistani who had a transplant had to pay Rs 800,000 and is now suffering from some complications. The foreigners are the ones who keep this trade going since they are required to pay as much as $40,000 out of which 40 per cent goes to the surgeon. Many of the patients coming here are from the Middle East — notably, Saudi Arabia. They come to Pakistan to get an organ because such commercial transactions are banned in their own country.

So far Dr Adibul Hasan Rizvi, the director of the Sindh Institute of Urology and Transplantation (SIUT) in Karachi, has been the most vocal critic of this unethical practice. He calls it exploitative because it amounts to taking undue advantage of the poverty of the poor. A staunch believer in the basic human right of every human being to health care he does not charge a penny from his patients who flock to SIUT. Even the costly transplantation operation is done free of charge.

“In the absence of a law regulating transplantation, we have self-made laws which suit the rich and coerce the poor. This is wrong. If this is not stopped will the poor be required to sell their eye, lung or even liver?” he asks. How prophetic his words have proved to be in the case of Shefali, the Bangladeshi woman.

For many years Dr Rizvi has pleaded for a transplantation law. A bill was presented to the Senate in 1992 and again in 1994 but it was never taken up because the government didn’t seem to be interested. The general impression was that given the orthodoxy in our society and the hold of the ulema over the people, a bill recognizing brain stem death and providing for cadaveric donation of organs would meet with resistance from the religious quarters. But to the surprise of many this has not been the case.

The SIUT’s Newsletter lists at least 14 fatwas issued by various Islamic jurists bodies sanctioning transplantation, legalizing cadaveric organ donation and recognizing brain stem death. That public acceptance can be easily gained for these concepts is apparent from two cases in Karachi when the families of two persons, who had been pronounced clinically dead, authorized the removal of their organs for transplantation. This was a moral victory for the transplant surgeons demanding a regulatory law. Society is moving ahead of the government and that too without a sustained public campaign.

Once again the law on transplantation of human organs and tissue, which the government had promised to move in the National Assembly, appears to have been shelved. One wonders what is stopping the government from moving ahead with the transplantation bill. It prescribes rigorous conditions and procedures for determining brain stem death and preempting the sale of organs. Amongst other provisions, it allows a living donor to voluntarily donate his organ to a person genetically and legally related to him.

To prevent abuse, the bill provides for an evaluation committee to determine brain stem death and the fitness of the organ to be removed for transplantation. A monitoring authority to be set up by the government would monitor the standards of the institutions authorized to conduct transplantations. The punishment for the violation of the law is quite stringent: three years rigorous punishment, a fine of Rs 300,000 and the suspension for three years of the surgeon’s license found involved in the violation of the law.

Even a fool can see that those who are minting money from the organ sale racket would not be interested in this law being adopted. Their self interest lies in stalling the bill. But why should the government be dragging its feet? This is a million dollar question.

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The dollar danger


TREASURY Secretary John W. Snow did his best to sound serious last week about the fault lines in the world economy.

He called on China to stop pegging its currency to the dollar, a reform intended to allow the Chinese currency to rise, easing the flood of cheap exports that contributes to the record US trade deficit. At the same time, Mr Snow promised cuts in the US budget deficit, which would reduce the nation’s consumption, including the consumption of imports; Japan and the European Union were urged to promote growth, which would suck in US exports.

All of these reforms are intended to bring the nation’s trade deficit back toward balance. If they fail, markets may cut the trade deficit in their own blunt way — via a precipitous collapse of the dollar.

The problem is that nobody believes Mr Snow’s rhetoric. He reiterated the administration’s plan to cut the deficit to less than two per cent of gross domestic product, down from 3.6 per cent last year. But this plan leaves out the cost of operations in Iraq and the general war on terrorism, and it assumes no reform of the alternative minimum tax and no rise in federal spending.

Using more plausible assumptions, the Centre on Budget and Policy Priorities expects the budget deficit to hit a low of 2.5 per cent in 2010 and then start rising again.

— The Washington Post

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