The New Nation - Internet Edition

For effective market monitoring

THE Finance Adviser recently had a meeting with top economists of the country where the experts recommended supply side strengthening measures to improve the price situation. Improve supplies and prices will come down as a consequence, was their prescription. The Adviser stressed on another factor which was the need for 'market monitoring'. While he admitted that greater production within the country and timely import of goods would certainly be attempted as a supply side response, he also stressed the point that government would not give up its market monitoring policies either as a deterrent to price rise.

The new Adviser for Commerce has also been advocating price monitoring measures by the government ever since. The same will include consultation of businessmen and watching over their activities so that they feel obliged to charge reasonable prices. At the core of the monitoring progamme would be constant vigil on the prices of nine essential commodities consumed by common people. While the commerce adviser's contemplated actions are definitely better than nothing, it is unlikely that only hauling up of businessmen and asking for ethical conduct, would be enough to keep prices from rising abnormally.

Market monitoring will require filling legal vacuums, creating enabling legislation and institutional mechanisms to enforce it comprehensively. As it is, there is a legal void now in these respects. The irrational price hikes of essentials in many cases are not always due to a lack of supply but also often the result of unethical price fixing. For bringing those responsible to justice, legal tools need to be sharpened such as through the establishment of a trade ombudsman to whom people can lodge complaints to get people engaged in unethical practices back on the right track. The introduction of the long awaited comprehensive consumer protection Act is urgent in this regard.

Reducing duty on edible oil

THE government has reportedly decided to withdraw import duty on edible oil in coming days. The Finance Adviser has referred to the recommendation of the NBR, which has noted the uptrend in price of edible oil. In fact, the price of imported soyabean oil has virtually doubled. The demand for soyabean oil has increased, mainly due to fall in the production of oil seeds in the country. The supply of edible oil is thus dependent on imports. The production of mustard oil has decreased as that farmers fail to keep the price at competitive levels. Those importing, processing and marketing soyabean oil have so far obtained good margins of profit.

The reported move to reduce duty on this item sounds useful. Withdrawal or reduction of import duty may enable the business community to bring adequate shipments of edible oil and distribute the same at lower prices. The government may have to go for additional measures for monitoring the work of the importers and distributors of edible oil. Some agile elements in the distribution of soyabean oil have even smuggled part of the imported oil to neighbouring countries and earned extra profit.

It is to be highlighted that as the supply of edible items including vegetable oil at affordable prices remains uncertain, restaurants may have a tendency to use adulterated oil to keep prices of the food items cheaper. Already reports on the increase of gastrointestinal diseases among consumers of food of such shops in different areas have been noted. Thus, while making efforts to lower the prices of oil the authorities should also keep an eye on this major user to prevent adulteration in the interest of public health.

Collective leadership in Pakistan could make things better

Dr. M. S. Haq

Opportunities are now available to Pakistan for: one, forming, maintaining and promoting a grand, workable and durable coalition of people of Pakistan plus political parties of Pakistan plus President of Pakistan, Pervez Musharraf; and two, consolidating, as well as harnessing the energy of that coalition; all in pursuits of for example, advancing further the country's stability, peace, security, progress and prosperity at intra-generational, inter-generational and other levels - at an affordable cost, in a balanced manner, to the satisfaction of all concerned, and on a continuous basis.

Further, the necessity of above coalition in connection with say, energizing and enhancing synergies between Pakistan and rest of the world for ensuring further and promoting further cross fertilization of comparative, competitive and other advantages, as well as disadvantages of Pakistan and those of above countries in pursuits of maximization of respective gains, as well as benefits and for fighting uncertainties from a more united and solid platform cannot be ruled out or underestimated or ignored (as applicable) at least at this point in time in an increasingly re-integrating, as well as interdependent world. It may be noted here: the world is apparently 100 percent interdependent but human minds are yet to be able to internalize that fact in full at relevant levels of arts, sciences, engineering, applications and other areas due to a variety of limitations. It is one of the reasons why the term "increasingly interdependent" has been used in the paragraph to present to readers and others the 'current and correct' status of that term.

It is being increasingly observed: a proper and balanced application of theories (including inter alia policies) of integration and theories (including inter alia policies) of non-integration (I would like to call it in that way) to different phases and cycles of life, living and continuity (as applicable) in the universe have been instrumental in facilitating, among other things and in varying degrees, successes of human endeavors at local, national, global and other levels, relative to time, space and other variables, though. In other words, it can be said, the outcome of a mixture of those policies is being largely instrumental in inter alia shaping and sustaining the present day reality of competition, competitiveness and excellence in relevant areas of human thinking, effort and result-making. It is one of the reasons why: the future of Pakistan and rest of the world countries is not only dependent on their individual progress and prosperity via local policies (indigenous, to a large extent) but on the progress and prosperity of entire world via relevant interdependent policies. It is also another reason why: a deeper understanding of the reality mentioned and a concerted effort towards dealing with that reality in an affordable and result-oriented manner in pursuit of say, the enhancement of per capita welfare of Pakistanis could brighten the country's future through the foreseeable future.

In an increasingly nano driven universe - every word spoken, every step taken, every commitment realized, every advancement made, and so on and so forth are not apparently outside of for example, the network of interconnectivities that has been holding the balance of universe. Interesting though: they carry meanings, whether understood or not; they represent change or potentials for triggering change (used in a deepest sense of the meaning) or both, whether positive or otherwise, they reveal each time linear, non-linear and other aspects of challenges and opportunities of the universe, whether registered or not; and they are meant for common good or otherwise; to mention a few, relative to time, space and other variables.

A brief examination - of what has been said in the above paragraph against the backdrop of contemporary perceptions, as well as experiences associated with moving realities of the universe that find expressions in the forms of say, change, transformation and relativism - would reveal number of things to world people. For example: uncertainties create opportunities and opportunities create uncertainties - I would prefer to say it in that way. It implies inter alia the fight against uncertainties could be viewed as a process for hunting opportunities and the competition for opportunities could be viewed as a process for inviting additional and perhaps greater uncertainties - the cycle goes on and on.

Situations where for example, pieces of diplomatic advice that are considered by countries and institutions as external interferences to their internal affairs should, as appropriate and among other things, be considered as options for confronting uncertainties in relevant areas because uncertainties provide for example, a breeding ground for opportunities to human beings and others. As such, those pieces of advice need to be analyzed on broader perspectives, with an open and cool mind and in a realistic, as well as intelligent manner - they should be considered as part of opportunity checklists that could eventually assist above countries and institutions in crafting, implementing and recycling strategies aiming at say, repositioning them (I mean, above countries and institutions) in a more solid, competitive, acceptable and sustainable fashion in a continually uncertain universe. It may be mentioned here: the present day effort towards re-integration can inter alia be interpreted as a way forward in the fight against uncertainties. But the fight, in a broader manner, with a broader expectation, with a broader agenda and with better machines, as well as management would require, among other things, self-accommodation, self-adjustment, self-retrospection, self-awareness, self-empowerment, per head patience, and per head reduction of wastage - all at least at an average operating level - both within and beyond the perimeter of group dynamics - for ensuring meaningful and sustained outcomes on a per capita basis.

Taking into cognizance matters discussed so far in the article and not discussed in the article and Pakistan's immediate future, it has now become incumbent upon Pakistanis to practice, in a more aggressive plus result-oriented manner and as appropriate: arts and sciences of forget and forgive; arts and sciences of reciprocation (in areas say, national reconciliation) and repositioning; arts and sciences of individualistic and pluralistic management of risks, vulnerabilities and crises - just-in-time and to the satisfaction of all concerned; arts and sciences of building upon gains and comparative, competitive and other advantages including inter alia networks that have so far been made or achieved or established or promoted or any combination of them by the country in the national and other interest - especially, those made or achieved or established or promoted or any combination of them during the immediate past regime under the able leadership of President Pervez Musharraf; arts and sciences of responsible, objective, accountable and result-oriented diplomacy, decision-making and journalism; arts and sciences of shunning naïve realism, hypocrisies and falsehoods; arts and sciences of pragmatism, integration and isolation; arts and sciences of accommodation, adaptation, adoption and adjustment; arts and sciences of transforming challenges into opportunities, opportunities into further challenges and enmities into influential partnerships; arts and sciences of timely and meaningful use of maximum opportunities; arts and sciences of creating new and additional opportunities; arts and sciences of creating viable and workable interfaces between tunnel visions and bigger pictures for productive policies, programs and implementation at local, national, global and other dimensions; arts and sciences of promoting the future of Pakistanis by eliminating wastage and improving people's confidence, as well as choices; arts and sciences of using democracy as a bonding material for composites (used in an engineering sense) of national unity, as well as progress and for people-state synergies; arts and sciences of using people-state synergies as a deterrent to anti-people and anti-state activities; arts and sciences of rising on the occasion and setting examples of say, sacrifice in the greater national interest and in the interest of universe at large for others to follow - all in a more frequent and continuous basis; arts and sciences of achieving, sustaining and promoting excellence through discoveries, innovations and inventions; arts and sciences of managing uncertainties in an effective and efficient manner; and arts and sciences of de-commercialization of religions and upholding moral and ethical values on a continuous basis; to mention a few.

At implementation levels, the practices mentioned could, among other things, help defuse tensions, stresses, anxieties, uncertainties and sense of insecurity associated with at least the immediate future of Pakistan Pakistanis plus others can help open a new horizon for Pakistani brand of democracy to manage and fulfill hopes, aspirations, promises and expectations attached to it - hopefully, in a timely and result-generative fashion. A few of the questions now, are:

How best and quickest upcoming governments and governance in Pakistan will be instrumental in, among other things, uniting Pakistanis, political parties, President Pervez Musharraf and others on a common platform, on common agendas and on common efforts - enabling them to for example, serve and support (as applicable) the immediate and best interest of Pakistan under prevailing circumstances?

How best and quickest the effort of President Musharraf and elected parliamentarians will be instrumental in meeting challenges arising out of competing national priorities like, national security, terrorism, price hike, economy and per capita human development of Pakistanis - at individual, team and other levels?

How best and quickest Pakistanis and partners of Pakistan (including inter alia the US) will be able to derive benefits on a per capita basis (per se) from upcoming governments and the presidency of Pakistan under the joint leadership of elected president and elected parliaments?

How best and quickest Pakistan will be able to disable politics of revenge, foil attempts to destabilize or destroy Pakistan including inter alia its nuclear assets, reinforce politics of maturity, mutual respect and development, and enhance reputational costs of Pakistan (used in a positive sense) through the foreseeable future?

How best and quickest the country will - under the overall stewardship of President Musharraf - be able to harness further the country's gains (so far) as comparative, competitive and other advantages in relevant areas for pursuing the future of Pakistan including inter alia the creation of opportunities out of uncertainties for that future with the help and assistance of the people of Pakistan, friends of Pakistan - including inter alia the US, neighbors of Pakistan - including inter alia India, and others - including inter alia the World Bank?

Now that the session of national parliament will start from tomorrow - the 17th day of March 2008 - it should be the collective duty and accountability of the President, the upcoming Prime Minister (Mr. Makhdom Amin Fahim or eventually Mr. Asif Ali Zardari or someone else?) and concerned others to ensure that the parliament becomes the people's power house in a real sense and not the power house for promoting division among Pakistanis, for creating gaps between the presidency and the parliaments, for disrupting or slowing down or both the country's pace of development, for accelerating corruption (including inter alia abuses of power), hunger and poverty and for promoting naïve realism in parliamentary decisions, among other things.

The last word: strategies and activities that are being planned in connection with the restoration of judges should not allow any person or institution - to play at any time dirty games with the advancement made so far in areas of democratic governance in Pakistan by Musharraf regime and the support of media (print, electronic) and others in that respect - resulting in for example, free, fair and transparent elections in the country on the 18th day of February 2008 and in upcoming national and provincial assemblies - and to interfere with the paramount national, as well as other interest of Pakistan and Pakistanis, per se - to mention a few. It is expected the matter will be dealt with in a way:

That will not threaten or even destroy ultimately the very foundation of upcoming coalition governments at the center or in provinces (or both) and the very spirit and legitimacy of national reconciliation; that will not draw prime attentions and maximum energy for a relatively long period of time of nascent national and provincial assemblies (to be) via for example, court-parliament and parliament-court approaches to dispute resolutions or ADR; that will not tend to subordinate the people's interest before the interest of a very few judges whose credibility are questionable any way; that will not give more importance to a very few personalities than the country's policies and institutions in the name of reforming judiciary, per se; and that will not lessen return on future investment in areas of the judicial reforms; to mention a few. Let us not allow disunity, dishonesty and emotions to marginalize the welfare of already marginalized world poor, among other things. Let us hope for the best. God bless.

Nowruz: A traditional way of Iranian new year celebration

The calendar keeps track of months and years. There is no record of calendars and the way people calculated dates in the pre-Achaemenian era. After the Achaemenids, however, two kinds of calendar were created.

The first calendar was found in Persepolis inscriptions. It consisted of twelve months, probably beginning in autumn. This calendar was a solar calendar, including leap years.

The second calendar was the Avesta calendar which was the origin of the current Iranian calendar.

In ancient Iran lunar months were used in a different way. The week, which was one of the bases of the Semitic calendar, did not exist. Instead, the month was divided into thirty days, each month having a specific name.

The year in the Avestaian calendar was comprised of 365 days which made up twelve 30-day months. The five remaining days were called "Panjeh".

In the old Persia, the time of the king's coronation was considered the beginning of the calendar and the years were named after the kings. For example, they said, 'the fifth month of Ardeshir's seventh year of rule'. In 247 B.C., beginning with the Parthian era, the origin of the calendar was changed. Beginning with the Sassanid dynasty, again the calendar was changed to that used in the Achaemenian era.

At the time of Yazdgerd, the last Sassanid king, the year 631 A.D. was chosen as a new beginning for the Iranian calendar. Since no king ascended the throne after him, that calendar remained in use as the Yazdgerdi calendar.

In the Sassanid era, collecting taxes by the government started at Nowruz (the first day of the new year). After the Arab invasion of Iran, when Persians were converted to Islam, the tradition of collecting taxes and many other Persian traditions were adopted by the Abbasid caliphs. However, since they did not take the leap year into account, each year the time of Nowruz changed. They then decided to take the leap year into account, as the Persians had nit he pre-Islamic era. Thus originated the Motavakkeli calendar and Mo'tazedi history.

It is not exactly known when and how Nowruz emerged. Some people believe that natural changes in climate gave birth to Nowruz. Some researchers consider it a national festival, while others regard it as a religious feast.

According to Zoroastrian belief, the month of Farvardin (the first month of the Iranian solar calendar) refers to the Faravashis (spirits) which return t the material world during the last tend days of the year. Therefore, the Zoroastrians honor the ten-day period in order to make the spirits of their deceased ancestors happy. The tradition by some of going to cemeteries before Nowruz may have its origin in this belief. Others have narrated tales about the origin of Nowruz. One version is that on this day, Kia Khosrow, son of Parviz Bardina, ascended the throne and made Iranshahr flourish.

Another version is that on this special day (1st of Farvardin), Jamshid, the Pishdadi king, sat on golden throne while people carried him on their shoulders. They saw the sun's rays on the king and celebrated the day.

Yet another story mentions Solomon who lost his ring and, as a result, lost his reign. After searching for it for forty days, he found his ring and recovered his sovereignty. Hence, the people cried, "Nowruz (the new day) has come".

In ancient times the Nowruz festival started on the first day of Farvardin (March 21, but it is not certain how long that lasted. In some royal courts the festivities continued for one month. According to some documents, the Nowruz general festival was held until the fifth day of Farvardin, and the Nowruz special festival continued until the end of the month. Perhaps, during the first five days of Farvardin, the Nowruz festival was of a public and national nature, while during the rest of the month it assumed a private and royal aspect, when the kings received the common people at the royal court.

The Nowruz celebration is an ancient, national Iranian custom. The details of Nowruz celebrations before the Achaemenian era are not known to us. There is no mention of Nowruz celebrations in Avesta. It is not known either how the Nowruz festival was viewed from the standpoint of the religious beliefs of ancient Persians. However, there exist some references to Nowruz festival in a few books written in the Sassanid era. According to some Babylonian works, Achaemenian kings sat in the veranda of their palace during Nowruz celebrations receiving representatives of different states who offered their precious gifts to the kings. It is said that Darius the Great, an Achaemenian king (421-486 B.C.), visited the temple of Ba'al Mardook, the great deity in ancient Babylon, at the outset of every new year.

The Parthians and Sassanids also celebrated Nowruz every year by holding special rituals and ceremonies. On the morning of Nowruz, the king wore his adorned garments and entered the court alone. Then, someone famous for his lucky steps arrived in the court. Next, the supreme Moobed (Zoroastrian priest), holding a golden cup and ring and coins, a sword, a bow and arrow, ink, a quill and flowers arrived at court, reciting a special prayer.

High-ranking government officials arrived after the supreme Moobed, presenting their gifts to the king. The king sent the precious gifts to the treasury and distributed other gifts among the audience. Twenty-five days before Nowruz, twelve pillars made of mud bricks were built in the courtyard; and twelve different kinds of seed were sown on tops of the pillars.

On the sixth day of Nowruz, they picked the newly grown plants and strewed them over the floor in the court, not collecting them till the 16th of Farvardin, called Mehr Day. Building a fire was another public custom observed particularly on the eve of Nowruz. The fire which Iranians by tradition build on the last Wednesday of the year has its origin in this ancient custom. Ancient Persians respected fire; it was believed fire can help purify the air. On the first morning of Nowruz, people sprinkled water on one another. After converting to Islam, the custom was preserved, only they used rose-water instead. Among other Nowruz traditions was bathing on 6th of Farvardin (March 26) and offering sugar to each other as a gift. The most glorious tradition, however, was allowing legumes to grow in a shallow dish of water, called "Sabzeh".

During the first two centuries after Islam, the Nowruz festival was not observed earnestly due to changes in the social and political circumstances. Gradually, the greedy Omayyad caliphs, wishing to increase their revenues through Nowruz gifts, revived the custom of celebrating the Nowruz festival. Beginning with the Abbasid era, the caliphs began to respect Persian traditions.

Released from the domination of Arabs, Persians began to revive their ancestors' customs. According to the great Persian scientist. Aburayhan Birooni, in the 4th century A.H. (After Hejira), the rulers of Khorassan Province presented new uniforms to their guards and troops on Nowruz.

Nowruz festival was also celebrated by the Samanid and Ghaznavid dynasties until the Mongols invaded Persia.

After the Mongol invasion, as any other national tradition, Nowruz last its significance. Nevertheless, as time passed, it was gradually observed again. In the Safavid era, Nowruz flourished again.

After the Safavid dynasty the Nowruz celebration maintained its status and was regularly observed in royal courts. Nader Shah celebrated Nowruz even in time of war. In the Qajar era, the Nowruz tradition was preserved; the Qajar monarchs presented outfits, horses, money and adornments to their troops. The common people also celebrated Nowruz gloriously.

Today, Nowruz is celebrated as splendidly as ever. Setting the Haftsin (Nowruz table) and sitting around it at the turn of the year, wearing new garments, presenting Eidi (gifts of crisp paper money) to children, sprinkling rose-water, eating sweets and celebrating sizdeh-be-dar (13th Farvardin or 2nd April) are practiced by Iranians, even those living abroad.

Muslim Iranians light candles as a symbol of ancient Persians' respect for fire, and place the Holy Qur'an on the Nowruz table to show their esteem for this divine book. In recent years, by honoring the Nowruz festival, Iranians have demonstrated their steadfast attachment to their national customs and traditions while firmly believing in the holy religion of Islam.

(Source:Iran Embassy)