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A Nation in Chains

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  G M Syed A Nation InChains -Sindhudesh About the book   A thesis for a separate homeland for Sindhis. This book was first published in 1974. It laid the foundations for the Sindhi  Nationalist Movement. A complete social, political, economical and philosophical argument supporting the formation of  'Sindhudesh.'  All Rights Reserved to G. M. Syed Institute of Social Sciences Sindh©   G M Syed  A nation in chains - Sindhudesh 3 Sindhu Desh was born with the birth of Mother Earth. Our attachment with it, too, is as old and ancient as that. As thedays pass into nights and the seasons change, man, observes his regime of wakefulness and sleep and register the effect of the change. Like individuals, the peoples also have their cycles of hibernation and soulfulness of life and activity. Atcertain times of their history, they rise and took some giant steps on the road to civilization heights, and putting a milestone or two on the path, they slow down and then step aside to catch breath some times even slide down dangerouslyand wait quietly for the chance to rise and get the way again.Sindhu Desh is the land of the people, noted for their ancient civilization and culture. They have had a remarkablymagnificent past. For some period in their recent history, they hose to forget their status as a people and fell into a regretable bout of slumber, and permitted themselves to be overrun and ruled by alien peoples.We, the present generation of the people of Sindhu Desh are the product of that hapless period of our history.After separation of Sindhu from Bombay Presidency in India in 1936 when we found our political freedom, economicprosperity and cultural growth check mated at home, we over reacted, and largely misconceiving the situation, held theHindu vested interests, to be responsible for it. Consequently, we chose to see the solution of the situation in theestablishment of Pakistan the land of the holy (Muslim) people.It is said, the path to bell is paved with good intentions . We too strove to gain Pakistan, with a view to attaining thefollowing objectives:1. Establishment of separate states of the local Muslim peoples in the Muslim majority areas in the Indian subcontinent, in order to provide them with full opportunities for progress and development, in accordance with theways and traditions of their life.2. Promotion and establishment of mutual co operation among such separate Muslim states in order to ensuretheir political freedom, economic prosperity, and cultural growth. We have now expended full twenty-sevenyears on this experiment. We should now be in a position to appraise the performance and measure thefulfillment. ESTABLISHMENT OF SEPARATE MUSLIM STATES Muslim rulers held their sovereignty over a large part of the Indian sub continent, for a great number of years although;almost entirely this rule was personal and tribal.Under these ruler ships, certain classes and coteries of Muslims, almost exclusively belonging to the non Indian descentwho arrived in India with or in the wake of the invading armies, established their vested interests as land owning gentryor officials in government establishments. The Maulvi, the Pir, the feudalist and the mandarins, constituting themselvesas serving Muslim aristocracy and who benefited the most under these personal tribal seats of power, found their privileged position better ensured and protected in calling these establishments the Muslim States or better still, theIslamic States.The Muslim aristocracy, thus entrenched, adopted two positions, choosing one or the other as it suited their purpose, for safe guarding their social, economic and political hegemony in India. Chapter 1 - I troductio  A nation in chains - Sindhudesh 4 First, as later in the period of Mughal Imperial Rule, they would exert to preserve the vested interests by basing the StatePower on  semi settler   foundations seeking help and support both of the Muslim and the Hindu powerful tribes. Thisapproach, speaking in broad terms, worked, to an extent to the benefit of both the Hindu and the Muslim communitiesand easily won a considerable measure of popular acceptance in the sub continent. In course of time, however, thisapproach proved a failure. Solely because of the element of mistake, inherent in its basic formulation viz., joiningreligion with politics, under a patronizing show of impartiality, for purposes of States administration.Second, on failure of the semi secular approach, the Muslim Aristocracy sought to protect and enlarge their vestedinterest by building exclusive Muslim domination in the affairs of State, basing all State Power on theocracy, throwingout secular politics completely out of the field. This could evidently lead to disaster, as it actually did, under the realitiesand in the steady awakening of political atmosphere and social and economic life in the sub continent.The British power, armed with superiority's gained from Industrial Revolution back at home, soon walked in, andestablished its thorough imperialist domination in the subcontinent. The Muslim aristocracy, left high and dry, found itself divided into two camps. One consisted of those who sought to dislodge the British and restore the Mughal rule withthe support of the outside friendly Muslim powers and the local Hindu Chieftains. That move, however, failed on thefields of the war of liberation of   1857,  and its leading members had to suffer terribly in the cause. The other group soughtto save and maintain their privileged positions and vested interests secured by them during the Mughal days, bycollaborating fully and unconditionally with the alien imperialist British Raj.Some time later, when the British imperialists, under pressure of the rising public opinion in India and the world opiniongenerated under the two world wars conditions started offering political reforms to the people of India on democratic basis. This last group of the upper class Muslim Collaborators fearing injury to their class interests under democracy, firststrove to protect the same by consolidating and further expanding areas of their collaboration with the British. However,on seeing the freedom movement gathering momentum and advancing irresistibly, they revised their policy, and with thehelp and support of their British masters, started movement for establishing sovereign independent states in the Muslimmajority provinces, in an arrangement superlatively called Pakistan.The Muslim upper classes of the Muslim majority Provinces did not apprehend any challenge to their vested interests inconditions of democratic political freedom. These and the common Muslims in those Provinces were, however incited to join the movement for Pakistan by holding out to them temporizing prospects of :1. Establishment of independent sovereign Muslim states in their Provinces.2. Introduction of a way of life in those states in full accord with the injunctions of Islam and holy traditions of theProphet.3. Freedom of the Muslims of these Provinces from the real or imaginary economic domination of the nonMuslims, i.e., the Hindus; and4. Establishment of Unity of all the Muslim Countries, with Pakistan as the hub center of the chosen brotherhood.For the attainment of these tantalizing objectives, the Muslim vested interests in the Muslim minority Provinces inventedthe theory of separate nationhood of Muslims. This theory of the nation had its basis solely on considerations of religion.And although, none of the people in any Muslim Country of the world believed in any such theory, the Muslim masses
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