“According to Greek mythology, humans were originally created with four arms, four legs and a head with two faces. Fearing their power, Zeus split them into two separate parts, condemning them to spend their lives in search of their other halves.”― Plato, The Symposium
“Life is like arriving late for a movie, having to figure out what was going on without bothering everybody with a lot of questions, and then being unexpectedly called away before you find out how it ends.” ― Joseph Campbell, Creative Mythology
Author’s Preface: What follows is a spirited, imaginary conversation across time, between a two well-known scholars: one an ancient philosopher and the other the foremost modern authority on myths and symbols, at a café in Athens overlooking the acropolis. While the conversation is purely imaginary, not overly academic, and rather colloquial at that, the integrity of the thought of its interlocutors on myth, reason and religion has been scrupulously respected, for not to do so would be to fail at arriving at the truth and run the danger of falling into the worst kind of sophistry as described by the ancients.
Plato: Good morning Professor Campbell!
Campbell: Good morning Professor Plato! I trust you don’t mind the title, even though you are so famous that your nick name would suffice to identify you. After all, you were the founder- director-manager, the first professor so to speak, of the ancient Greek Academy; a supreme intellectual institutional achievement which lasted a thousand years.
Plato. Oh, yes, yes, why don’t we simply dispense with formal academic titles? May I just call you Joe and you call me Plato? After all, we are not at a formal symposium or at a formal academic conference; we’re just sipping cognac and chatting at a café in modern Athens in view of the acropolis.
Campbell. By all means, Plato. In modern America, in fact, we prefer to dispense with too many social formalities and pomposity as you seem to prefer in Europe. Perhaps later we may even engage in a chess game and a pipe smoke, should you have the time. Those are pastimes suitable to reflective minds such as ours. I could teach you, if you are unfamiliar with those pastimes.
Plato. Sounds like a good idea, Joe. That way, while we may be discussing transcendent ideas beyond time and space unfamiliar to most ordinary people, we shall not give the false impression to passerby that we are two of those stereotypical unpractical philosophers with a beard, with their heads in the clouds of Mount Olympus, exchanging recondite abstract theories and reveries while smoking a pipe in an club’s armchair; rather, that we are practical men of the world, clever and democratic enough to mingle with the people while putting theory ahead of practice.
Campbell. Indeed, Plato, indeed. Human nature being what it is, it cannot have been a piece of cake for you to manage the logistics of the administration of a great academy and keep discipline among rowdy students and petty competing professors and their contemptuous ad hominem antics and juvenile slanderous attacks on each other. I know something about that. I am an insider at the academy, where I have sojourned all my life, but in reality, intellectually and spiritually that is, I have always felt like an outsider, a non-conventional academic who did not even bother to finish his Ph.D. dissertation, albeit I am presently widely known as the foremost mythology expert and scholar of the Western world.
Plato. Ah yes, I know your reputation, I have also heard about “the Ph.D. octopus,” the essay on the subject made famous by our colleague, your fellow countryman, William James. Excellent insightful essay; an exposé of sorts, it almost made me ashamed of having been the source of the term “academic.”
Campbell: Oh, well. Tell me Plato, do you think we moderns are justified in recognizing you as the first philosopher who brought to a head the conundrums of myth/history, reason/myth, religion/myth; all the more since you yourself repeatedly utilizes mythology and concocted myths galore in your dialogues and treatises, the best known of course being the myth of the cave as found in The Republic?
Plato: Indeed, Joe. The Myth of the Cave, whose narrative occurs in the Republic is a fantastical story, but it does not deal explicitly with the beyond, and is thus different from the traditional myths I myself used and invented. Strictly speaking, the Cave is an analogy, not a myth. Also in the Republic, Socrates says that until philosophers take control of a city “the politeia whose story we are telling in words (muthologein) will not achieve its fulfillment in practice”. The construction of the ideal city itself may be called a “myth” in the sense that it depicts an imaginary polis where we imagine the happy state.
In the Phaedrus I use the word muthos to name the rhetorical exercise which Socrates carries out, but this seems to be a loose usage of the word. In any case, when I inveighed against the bad poets I certainly did not have the likes of Homer and his Odyssey or Iliad in mind. I respect and revere the likes of Homer, or Shakespeare or Dante. What I was critiquing was the mind-set of those banal mediocre poets, the poets who write poems for wedding receptions and then lay claim to the title of great poet; those with no poetical vision who couldn’t even write a decent novel, never mind an epic poem. Did you know that in my youth I had aspirations toward poetry; an aspiration that never left me?
Campbell: Yes I know, Plato, and it doesn’t surprise me a bit judging from the complex beauty of your ancient Greek prose which depicts your myths so well and fit harmoniously the form and the content. But what I am particularly interested in is finding out why you included myths such as “the myth of the cave” in the Republic? How did that help your rational philosophical discourse about good governance, democracy, justice? You seem to conceive of myth as a clue to the search for life’s meaning. I, on the other hand, see them as a clue to the spiritual potentialities of human life. For me myths are the ongoing search for “the experience of life,” to “finding one’s bliss.” They seem to tell us that the meaning of life is the experience of life, that eternity isn’t some later time, or a long time; that in fact it has nothing to do with time! It is that dimension of here and now which thinking and time usually cuts out. I may be wrong but it seems to me that if you don’t get it here, you won’t get it anywhere; that the experience of eternity and transcendence right here and now is the function of life.
Plato: Oh well. Frankly, I am a bit surprised that you should even ask such a question as the eminent mythologist that you are. As you well know, mythology as well as drama sprang directly from the realm of the religious and the symbolical as stories about the gods and their all too human and petty interactions with humans and the universe and nature, stories which at first sight resemble children’s fairy tales, but when looked at closely reveal certain universal truths which later on a psychologist like Jung dubbed “archetypes of the human condition”; the journey archetype, for instance, being one of those. Jung also discovered that those archetypes are universal and occur among people who have had precious little cultural interaction with each other.
This origin from the religious and the symbolical is often overlooked in modern theories on mythology. Dante’s journey in the Divine Comedy is one concrete example of a mythological journey which remains tied to its religious origins, so is Homer’s in the Odyssey, so is Captain Picard journey on the Enterprise space ship; the journey is always a journey into the self looking for its origins and its final destination. They are not historically documented journeys; they are more in the realm of the subjective, the imaginative and even that of the prophetic, more in the way of a myth, but a myth that repeats itself in many forms and among many people, revealing a hidden deeper truth, a truth that goes beyond a mere empirical positivistic explanation of the visible material phenomena. They may not be historically or empirically verifiable but they are certainly real since they exist in the realm of the intelligible just as logic, or mathematics, or astronomy are imbedded in the realm of the intelligible even when utilized for concrete material necessities arising from the positivistic realm of what is empirically verifiable. This akin to belief in the gods or religious faith which remains subjectively even when we are unable to prove it empirically.
Campbell: Well put Plato; you sound quite modern; sometimes I wonder if we moderns have not reinvented the wheel. I couldn’t agree with you more. In fact, I would say that you have caught up and even surpassed us moderns in the understanding of the essence or nature of myth: it is not to be considered a lie, or as the mere sugaring of the bitter pill of truth, as you put it when you criticized the bad poets, but a deeper truth to be decoded, interpreted and reflected upon. That’s basically what I try to do in my various books on mythology, especially the one titled “The Hero with a thousand Faces.”
Plato: I have read all your books and they are quite illuminating on the subject of mythology. They invariably expand one’s intellectual-spiritual horizon on the relationship of myth religion and reason.
Campbell: thank you for your kind words Plato, but could you indulge me a bit more by explaining to me your summation of ancient Greek mythology mentioned by you, of Zeus splitting the human being in half so that from then on one half has been searching for the other half? Most scholars, including Jung, interpret that statement of yours via a biological metaphor as the masculine in search of the feminine looking for wholeness, but I suspect that there is much more to it.
Plato: your suspicion is well founded, Joe. The Janus face represents the split which occurred when rationality, beginning with Socrates, my mentor, overpowered the poetical and the mythological so that the poetical began to be defined as the deceptive which lies and puts sugar on the bitter truth of rationality to make it more bearable. Your modern philosopher Pascal points to this error with his statement that “the heart has reasons that reason knows not.” Also there is another highly insightful philosopher of history, Giambattista Vico, from the 18th century, who identified the mistake of much of Western philosophy beginning with me alas, not only in its totalizing tendencies but in the attempt to subside the imaginative and the poetical under the rational and the empirical. The two realms really belong together and have been searching for each other since they were split asunder by Positivism in modern times. He expresses all this in his masterpiece The New Science (1725). When myth is split from the rational it becomes harmful, it ends up in myths such as that of “the master race.”
When reason is split from myth and the poetical it begins to rationalize and justify what ought never be rationalized and tolerates unethical behaviour. Indeed Pascal’s and Vico’s corrections, the corrections of those two Christian humanists were very much needed within the ethical Western tradition, as Emmanuel Levinas has also pointed out in the 20th century via his concept of “the other.”
As you know, in the Protagoras I make a distinction between muthos and logos, where muthos appears to refer to a story and logos to an argument. This distinction is also echoed in the Theaetetus and the Sophist. In the Theaetetus Socrates discusses Protagoras’ main doctrine and refers to it as “the muthos of Protagoras.” Socrates there calls a muthos the teaching according to which active and passive motions generate perception and perceived objects. In the Sophist, the Visitor from Elea tells his interlocutors that Xenophanes, Parmenides and other Eleatic, Ionian (Heraclitus included) and Sicilian philosophers “appear to me to tell us a myth, as if we were children”.
By calling all those philosophical doctrines muthoi I do not claim that they are myths proper, but that they are, or appear to be, non-argumentative. In the Republic I may come across as fairly hostile to particular traditional myths. And in many dialogues I condemn the use of images in knowing things and claim that true philosophical knowledge should avoid images. But I ask you: does Book X of the Republic offer a single repudiation of the best poets of the Hellenic world? Try as you may, you will not find one. What you will find is a complicated counterpoint in which resistance and attraction to their work are intertwined, a counterpoint which (among other things) explores the problem of whether, and in what sense, it might be possible to be a ‘philosophical lover’ of poetry” a la Vico.
I wanted to persuade a wider audience, so I had to make a compromise. Sometime I use myth as a supplement to philosophical discourse Most importantly, in the Timaeus, I actually attempt to overcome the opposition between muthos and logos: human reason has limits, and when it reaches them it has to rely on myth. That is to say, the telling of stories is a necessary adjunct to, or extension of, philosophical argument, one which recognizes our human limitations, and—perhaps—the fact that our natures combine irrational elements with the rational.”
Consider the fact that I chose to express my thoughts through a narrative form, namely that of the dialogue. So you may say that the use of a fictional narrative form (the dialogue, such as the prosaic one we are having right now) will mean that any conclusions reached, by whatever method (including that of academic ‘rational argument’), may themselves be treated as having the status of a kind of myth. So, a sense of the fictionality of human utterance, as provisional, inadequate, and at best approximating to the truth, pervade my writing at its deepest level. It is not that myth fills in the gaps that reason leaves, but that human reason itself ineradicably displays some of the features we characteristically associate with story-telling.
Campbell: Wow! This is interesting stuff indeed! Perhaps we moderns need to reinvent the wheel since we seem to have forgotten how it came about. It partly explains, to me at least, what a Catholic theologian expressed to me in a dispute we were having on “religion as myth.” He told me that it may be true that religions are based on certain archetypes of human nature and myths of the human condition but to say that Christianity is just another myth to be disposed as all the other myths as lies and falsehoods, to put a point across as we do with children’s fairy tales, to be superseded by the scientific mind-set, is to have misunderstood the very nature of mythology which is there to help us better understand transcendental-revealed truths. That is to say, to use mythology as an excuse to dump religion as retrograde, obscurantist, and unenlightened, is to run the risk of throwing the baby out the window with the dirty bathwater.
He also pointed out that Zeus or Atlas are impersonal ideas personified which when worshipped renders us idolaters or narcissists, but the concept of a benevolent providential creator God who takes on human nature to experience the human condition and enters physical reality historically and materially to redeem it is not a philosophical abstract idea to be found in any mythology; I dare say that not even brilliant philosophers like yourself ever thought of it; it is however the stuff of reality and historical events for which 12 ignorant fishermen from Palestine (no experts in Platonic or Socratic philosophy for which they’d be willing to die) were in fact willing to die because their allegiance was not to an idea but to a person who spiritually won the whole continent of Europe in a couple of centuries and gave it its ultimate identity as Judeo-Greco-Roman civilization; a religion this which makes a synthesis between the human and the divine and not only at an abstract theoretical level but at an existential level, and therefore it is humanistic to the core; that at its best advocates tolerance of other traditions, mythology itself, freedom of speech and democratic governance, given that we are all children of the same benevolent father and are commanded to love each other as brothers and sisters.
I must confess to you that I am still chewing on what that theologian provided for me on that day. I felt as if I had been check-mated in a chess game, but I don’t think now that he was playing chess with me, out to win some kind of sophistic debate or diatribe. To the contrary, he simply challenged some of the common assumptions of “enlightened” positivistic modernity which I had inherited uncritically.
Plato: well you should have Joe, well you should have. I myself am already ruminating on this whole conversation. While I do so, why don’t we order another cognac, light up a pipe and start a game of chess? Perhaps even take in a soccer game in the afternoon, since it happens to be Sunday?
Campbell: Indeed Plato, soccer games are now the new religion of the brave new world of the EU in which we live and have our being. Some call it the world of globalization. Some, perhaps more wisely, call it “reinventing the wheel,” which come to think of it, can itself be a myth (the myth of Sisyphus?) and an archetype of the human condition. Have you ever noticed that the world of dreams has no Kantian rational categories of the understanding; it is not linear, nor strictly logical and rational and it needs plenty of interpretation once it is recollected? Could the Hindus, who are not even Westerners in their thinking, have it on track when they say that we are all dreaming and when we die we will wake up to Reality, to the point of it all (the Word)?
Plato: I understand the concept of logos, but there are other things such as revealed truth and the need for forgiveness and the theological virtue of charity which I find difficult to grasp as an ancient; plenty of food for thought here; but perhaps it’s only the antipasto announcing the main course still to come. In any case, let the debate go on.
The Death News of Sidharth Shukla: In the remembrance of Sidnaaz
For most individuals, the death news of Sidharth Shukla seems implausible. Sidharth Shukla, popular actor, and 13 winner Bigg Boss died on Thursday 2 September suffering a severe cardiac arrest at Cooper Hospital in Mumbai. Actor Sidharth constantly challenged the odds in his profession. For many in the TV and movie sector, it is a last-ditch and sometimes fruitless effort to stop a slide into irrelevance in the popular reality program Bigg Boss. But Shukla was the household name that became a feather reality TV sensation for himself who won the 13th show edition in 2019. For the first time, Shukla entered the television limelight, working on BalikaVadhu (2012), in which he tried the part of District Collector Shivraj Shekhar. Shukla portrayed the character throughout the space of three years and won several accolades. A few whiles later, in Humpty Sharma Ki Dulhania (2014), he was reputed to a costar, once again receiving acclaim. Born and reared up in Mumbai, Shukla began as a model by taking a position as a leader in the Manhunt and Mega model Gladrags contests and then starred in Bajaj and ICICI Banking television commercial campaigns. Shortly thereafter, he premiered on Babul Ka Aangann Chootey Na, followed by a range of dramatic TV shows such as CID and Aahat, which include criminal dramas. In 2016 Khatron Ke Khiladi won Fear Factor as well. Shukla has also been a popular television host with such series as Savdhaan India and the Got Talent 6 of India. His death caused a shock to the television and film industries.
Police authorities in Mumbai claimed that at around 9 a.m. before death, Shukla complained about cardiac pressure in his home in Oshivara, Mumbai. At that time, his sister, his mother, and brother-in-law were in the house. A physician who came to the house found that he was pulseless. “The family went to Dr. RN Cooper hospital and requested an ambulance. They reached about 9.45 am and before admission he had been proclaimed dead.” The Forensic department leader, Dr. R Sukhdev, verified that on Thursday morning, Shukla was brought dead. The afternoon postmortem exam was performed. No external damage on his body was detected before the autopsy by physicians and police. The Dean of Dr. RN Cooper Hospital, Dr. Sailesh Mohite, refused to comment on the autopsy findings.
Many Celebertities Condolences
“Siddharth, gone too soon. You’ll be missed…” said Actor Salman Khan, who gave him the trophy of Bigg Boss. Kapil Sharma TV comedy host tweeted, “Oh god, it is truly shocking, my condolences to the family, and prayers for the the departed soul” Several TV and film fraternity members, like Rajkummar Rao, came to Mumbai to pay their final honors in Shukla Residence. On Friday his last rites will be conducted.
Shehnaaz Gill on Sidharth Shukla death
Sources close to the actor and individuals who went to his house and told Sidharth Shukla’s family that Shehnaaz is in a condition of shock and cannot cope with his loss today. Source further stated Shehnaaz was deeply impacted by the untimely death of the Balika Vadhu actor. Shehnaaz was very near to Sidharth, and she frequently publicly demonstrated her affection for him. Her compassion and caring for him never shied away. She said she was even in love with him openly. Fans liked their duo much after BB 13, and invented their moniker with affection, Sidnaaz. In two recent programs, Back-to-Back Bigg Boss OTT and Dances Deewane 3, the reported couple had featured.
Sidharth Shukla breathed his last in Shehnaaz Gill’s arms
Sidharth was still complaining of discomfort, and Shehnaaz and his mother begged him to relax. Sidharth was unable to sleep, on the other hand; thus Shehnaaz was requested to remain with him and pat on his back. Sidharth lay on the lap of Shehnhaaz at 1:00 a.m., and the latter walked away gently. She slept, too, and when she woke up at 7am, she found Sidharth sleeping in the same position without moving, and he didn’t stir when she tried to wake him up. From the 12th story to the fifth level, where his family resided, Shehnaaz was terrified and hurried. She notified Sidharth’s sister and phoned their doctor of the family, who told Sidharth that he hadn’t been there anymore.
Ye ‘Dil’ hai Muskil
Why are young people suffering from heart attacks? The death of Siddharth Shukla, 40 years old, has stunned everyone. Initial stories indicating that a heart attack is the reason for Thursday’s death were killed, along with the big boss winner Season-13. In recent times, heart disease has been a worry for health professionals among young Indian people. The question is why in very young age groups in India there has been an increase in cardiac attack.
The greatest way I can escape the trap of thinking that you have anything to lose is to remember that you will die. No excuse to not follow your heart. Nobody wants to die. Nobody wants to die. Such people don’t even want to die to go to paradise to get there. And yet death is our common destination. Nobody has ever avoided it and this is why death is perhaps the finest invention of existence. Life is the agent of transformation. The old one is clearing way for the new one.
Death is, however tragic, probably God’s most beautiful creation. Death is merely another trip; birth and life will never take place without death. It’s unavoidable to lose somebody. Bill Watterson, the creator of Calvin and Hobbes, illustrates this wonders: Death is transitory and the meaning of life and death. Death is temporary. Death is a normal part of life, we have to realize. Death gives life its full significance. Let life be like summer flowers, let life be lovely and death be like fall leaves. But would it not be much easier to face our own mortality, rather than being unhappy, knowing that our life has been fully and without regret? Even if we don’t want to go to die, it’s just as unavoidable for the sun at night. In conclusion, when your time comes, you don’t have to die happy but you need to die satisfied, since from start to finish you have lived your life.
4.1 billion lack social safety net
More than four billion people live without any welfare protection today to cushion them from crisis, the UN International Labour Organization (ILO) said on Wednesday, while highlighting how the COVID-19 crisis has pushed up government spending by some 30 per cent.
Leading the call for countries to extend social safety nets far more widely than they do now, ILO Director-General Guy Ryder insisted that such a move would help future-proof workers and businesses in the face of new challenges.
“This is a pivotal moment to harness the pandemic response to build a new generation of rights-based social protection systems,” said Mr. Ryder.
“These can cushion people from future crises and give workers and businesses the security to tackle the multiple transitions ahead with confidence and with hope. We must recognize that effective and comprehensive social protection is not just essential for social justice and decent work but for creating a sustainable and resilient future too.”
It noted that only 47 per cent of the global population are covered by at least one social protection benefit, while only one in four children has access to national welfare safety nets.
Newborns’ needs unmet
Further research indicated that only 45 per cent of women with newborns worldwide receive a cash benefit, while only one in three people with severe disabilities receive a disability benefit.
Coverage of unemployment benefits is even lower, ILO said, with only 18.6 per cent of jobless workers effectively covered globally.
On retirement welfare, the UN body found that although nearly eight in 10 people receive some form of pension, major disparities remain across regions, between rural and urban areas and women and men.
The ILO report underscores the significant regional inequalities in social protection.
Europe and Central Asia have the highest rates of coverage, with 84 per cent of people having access to at least one benefit.
Countries in the Americas are also above the global average (64.3 per cent), in stark contrast to welfare roll-out in Asia and the Pacific (44 per cent), the Arab States (40 per cent) and Africa (17.4 per cent).
Highlighting differences in government spending on social protection, ILO said that high-income countries spend 16.4 per cent of national turnover (above the 13 per cent global average, excluding health), while low-income countries budget just 1.1 per cent.
Billions more needed
The UN body noted that since the start of the COVID-19 pandemic, governments have had to increase spending massively to ensure minimum social protection for all, by around 30 per cent.
And it maintained that to guarantee basic social protection coverage, low-income countries would need to invest an additional $77.9 billion per year, lower-middle-income countries an additional $362.9 billion and upper-middle-income countries a further $750.8 billion annually. That’s equivalent to 15.9 per cent, 5.1 per cent and 3.1 per cent of their GDP, respectively.
“There is an enormous push for countries to move to fiscal consolidation, after the massive public expenditure of their crisis response measures, but it would be seriously damaging to cut back on social protection; investment is required here and now,” said Shahra Razavi, Director, ILO Social Protection Department.
Underscoring the multiple benefits of social welfare protection, Ms. Razavi insisted that it could promoted “better health and education, greater equality, more sustainable economic systems, better managed migration and the observance of core rights…The benefits of success will reach beyond national borders to benefit us all”.
Hell for Women?
35-years-old woman and her daughter were raped by rickshaw driver and his accomplice in Lahore; On independence day of Pakistan, a TikToker was sexually harassed in Lahore; woman on rickshaw was harassed publically in Lahore and people were cheering; Noor Mukadam, daughter of a Diplomat, was brutally bumped off in Islamabad; a female school teacher was raped by owner of the school; a minor girl was raped by principal of seminary; a woman was gang raped by robbers in front of her family in Sheikhupura; a man with his three friends gang raped his fiancée and snatched jewelry; 16-years-old girl was raped by her stepfather in Lahore; mother of four children was raped in Bhagatpura; a 10-years-old was raped in Manwan; 17-years-old girl was raped after being promised a job; a minor girl was raped and sent to cemetery in Korangi; a woman was abducted and gang raped; an elderly woman was tortured, dragged and attempted to rape. Few cases have been quoted here. Sorrowfully, numerous other cases are remaining to be mentioned here. Unfortunately, a tiny figure of cases have been reported, still beaucoup cases are unreported.
Given obnoxious incidents give women sense of insecurity and uncertainty. Wretchedly, women in our society are deemed as prey and an open invitation by mad dogs (rapists) which they cannot evade and leave no stone unturned to assault them. The exponential rise in gender-based violence has proselytized our society into a hell for women, where they are considered as inferior segment of the society. This abysmal picture of our society adversely impacts our international image.
The study conducted by Georgetown Institute for Women, Peace and Security, despite improving in women’s perception of community safety, still ranks Pakistan fourth among the worst countries for women to live in.
In accordance with the official data- collected from law enforcement agencies and human rights commission of Pakistan- at least 11 rape cases are reported regularly in Pakistan. More, the last six years data unearthed an icky tally of 22,000 cases registered to police in Pakistan. Dolefully, the conviction rate stood at 0.3% of total figure.
Research conducted by Geo News revealed that only 41 per cent of cases have been reported to the Police. A police official estimated the actual number could be as high as 60,000 in last five years.
Furthermore, the Cyber Wing of the FIA in Lahore told that they have received 6,168 sexual harassment complaints out of total 14,108 in less than eight months. It further explained that mostly the complaints were lodged by University and College students relating to blackmailing by peers through the use of doctored videos and photographs.
Regarding violence against women, Punjab made up to 73 per cent of total cases, Ministry of Human Rights Toll-free helpline data showed. Besides, recent data by Punjab police divulged 1,890 rape cases and 88 gang-rape cases have been registered just in first six months of this year.
The reasons behind alarming rise in rape cases, which are mostly opined and observed personally, are rivalries, perpetrators remain scot-free, and incompetency of police.
In rivalries, various women have been raped because perpetrators think that it is better mean to smirch antagonist and avenge. As of the June of this year, when a boy tied love knot with daughter of an influential person, in avenge his mother 50-years-old was kidnapped, tortured, dragged, burned half-naked body with cigarette butts and attempted to rape by that influential people in Mazaffargarh. Exclusively, in village sides, women are raped in compensation, if victim’s father, brother or guardian has raped any girl.
Besides, since 2015, more than 22,000 cases of harassment have been registered to police, more than 4000 cases are still pending in the courts and only 18 per cent cases have managed to reach prosecution. Backlog of cases, takes too much time to provide justice to women and deter others to execute same. Thereby, executors remain unpunished and rape another woman with impunity. In some cases, rapists are granted pre-arrest bails. Afterwards, they threaten victim and her family to withdraw case; which fingers out the competency and justice of honorable courts and provides free space to those rapists to continue harassing women.
Apart from this, various cases are not reported due to family or social pressure, because they have to undergo another victimization. Karachi-based organization, War Against Rape (WAR), exposed that women who report the crime are coerced to visit male-dominated police stations and asked unnecessary questions that is why people remain silent and do not register complaints to shun answering gratuitous questions, which creates obstacle in the way of justice by sparing space to rapists.
Apart, victim blaming also desists victim to register complaint. Victim’s character is questioned, she is blamed for the rape and some misogynists and advocates of patriarchal society put allegations on victim giving illogical reasons. In consequence, victim find it easy to be silent rather than being pilloried countrywide and does not register her complaint, which indirectly paves the way for rapists to feel free from being brought to book and harass women whenever and wherever they want.
To counter this evil, Punjab Police has launched a safety App that will enable women to contact police through a message and it will enable Police to trace location of complainants through smart phones. Senior Police official assured that App will be launched in all districts of Punjab soon and a special squad will be formed soon in this regard. This initiative is praiseworthy and can be fruitful, if cooperated. All women should download this App so that in any emergency they can contact Police easily.
Additionally, separate courts for rape cases should be operational as soon as possible in order to evade years of pending cases. More medico-legal officers should be appointed to speed up medical process. Police should enforce all anti-harassment, anti-rape and anti-crimes against women laws and all women should be acquainted to these laws so that they can report crimes easily and immediately.
To sum up, society will remain hell for women, until our society is patriarchal and culprits remain scot-free. No society can be stable and prosperous, if women of that society are not secure and honored by every individual. If mentioned laws are implemented effectively, women of our society can live respectfully and society can be a heaven for them.
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