Terrorism

The history of terrorism is very old. The first known act of terrorism was held about 2,000 years ago, perpetrated by a radical offshoot of the Zealots, a Jewish sect active in Judea during the 1st century ad. The Zealots resisted the Roman Empire's rule of what is today Israel through a determined campaign primarily involving assassination. Zealot fighters used the ’sica’, a primitive dagger, to attack their enemies in broad daylight, often in crowded market places or on feast days essentially wherever there were people to witness the violence. But the word terrorism was first used in France to describe a new system of government adopted during the French Revolution. The word, however, did not gain wider popularity until the late 19th century when it was adopted by a group of Russian revolutionaries to describe their violent struggle against tsarist rule, and now this term has gained a terrific popularity. The term ‘Terrorism’ may be defined as a deliberate intent along with prior planning and involves the killing of innocent people. Or it is a deliberate creation and exploitation of fear for bringing about political change. It includes murders, killings, kidnapping, hijacking, bomb blasts and other activities creating violence or threatening to create violence.
Terrorism has occurred throughout history for a variety of reasons. Its causes can be historical, cultural, political, social, psychological, economic, or religious or any combination of these. In broad terms the causes that have commonly compelled people to engage in terrorism are grievances borne of political oppression, cultural domination, economic exploitation, ethnic discrimination, and religious persecution, perceived inequities in the distribution of wealth and political power.
The act of terrorism can be grouped into three categories; Individual’s act, group’s pursuit and state policy. Individual’s act is invariable the product of injustices, frustrations or denial of legitimate rights etc. A group’s attack is often the outcome of carefully calculated strategies, it may be aimed to highlight a particular point or gimmick people’s attention towards a particular demand of the group. The third one is state’s policy which is sometimes termed as ‘State Terrorism’. One thing which is common in all three categories is that, all terrorist acts involve violence or equally important the threat of violence.

The individual act of terrorism is mostly observed within a local area, while the group pursuit and the state policy acts of terrorism have broad area of influence, i.e. national and international level. Group terrorist attacks have some characteristics in common. First of all they never commit an attack randomly or senselessly. The act of terrorism is carefully planned; even some acts take decades to get planned. This planning includes collection of list of activities of the victim, patterns of daily activities, communication systems, bomb makers, specialists to ensure strategies, mapping of escaping routes, safe houses etc. another common characteristic is secrecy. For this purpose terrorists follow the narrowed pyramid organizational structure, according to which senior command structure and leadership lies at the top.

The most important aspect of terrorist attacks is the ‘target’. Most of the time innocent citizens are the victims of these attacks. Terrorists target innocent citizens to create fear. By generating such an atmosphere of fear they claim ‘power’. Sometimes, some specific people like government officials, business men, transport and vehicle facilities (air craft or train), building etc are also the victims of terrorist attacks. Second type of victims is targeted to draw more attention, some times this type of victims are freed after negotiations but many times the attack results as killings. The most common examples of these ilk of terrorist attacks are attacks of 9/11, hijacking of the air-craft of Indian Airlines in 1999, demolition of Babri Masjid, a recent bomb blast in Nishtar Park.
Terrorists’ attacks not only sow panic but also undermine confidence in the government and political leadership of their target. Terrorism is therefore designed to have psychological effects that reach far beyond its impact on the immediate victims or object of an attack. Terrorism is by nature political because it involves the acquisition and use of power for the purpose of forcing others to submit, or agree, to terrorist demands. A terrorist attack, by generating publicity and focusing attention on the organization behind the attack, is designed to create this power.
Now comes the ‘state terrorism’, as I mentioned earlier that, it is state’s policy which is sometimes known as state terrorism. This type of terrorism is used a s a tool to maintain a country/ state’s influence on a particular area. Well known examples in this regard are the Indian occupation on Kashmir and Israel’s policy for Philistine. In both the cases hundred thousands of people have been killed, women have been raped, the basic rights of the natives have been denied. Regarding state terrorism we can’t forget US policy for Afghanistan and Iraq. But in case of Afghanistan and Iraq, the objective of the act is a little different, i.e. the natural resources found in these regions. Well whatever the objective is, it killed innocent people, so it is terrorism.

How to stop terrorism? The most crucial question, many attempts have been made through out the world to lessen the acts of terrorism, but its increasing day by day. New techniques and innovations are being brought in action. Terrorism has existed for at least 2,000 years and is likely to remain a fixture on political agendas, both domestic and international, for years to come. Terrorism provides a means by which the weak can confront much stronger opponents. It therefore has an enduring appeal to the alienated and the disenfranchised, the aggrieved and vengeful, the powerless and the would-be powerful. In addition, it is relatively inexpensive to conduct while offering a vast potential payoff: the ability to evoke fear and alarm and inflict pain and suffering in the hope of compelling agreement to demands made.

Concisely, terrorism is evolving constantly to overcome governmental countermeasures designed to defeat it. It also involves an ongoing search for new targets and unidentified vulnerabilities in its opponents. This quest also raises the possibility that terrorists may pursue unconventional means of attack, such as chemical, biological, or radiological weapons, or nuclear weapons. The latest terrorist tactics include cyber-terrorism, using computers to destroy computer networks or systems, in future it may be electronic warfare that targets critical infrastructure, such as communications and power facilities, or societies in general.
Throughout the world, terrorism reinvents itself in new and more dangerous forms. As older groups are defeated or exhausted, more radical and more violent successors often take their place. Although terrorism likely can never be completely eradicated, countering its threat requires continuing vigilance. The highly individual nature of terrorism’s causes, the diversity of its perpetrators, and the complexity of its fundamental characteristics present enormous challenges to those who must effectively counter this menace.

ISLAMIZATION OF KNOWLEDGE

INTRODUCTION:
The term ‘Islamization of Knowledge’ represents a connection between the modern thought and the ethics of Islam. According to this approach, social reforms and sustainable economic development ought to be attained in such a way that it does not violiate the principles of Islamic ideology. The process of ‘Islamization of Knowledge’ demands for ‘ijma’.
The phrase "Islamization of knowledge" was first used and proposed by the Malaysian scholar Syed Muhammad Naquib al-Attas in his book "Islam and Secularism" .It was also proposed by the Palestinian philosopher Ismail Al-Faruqi, in 1982, in response to what he called "the malaise of the ummah" (faithful). He argued that by using tools, categories, concepts and modes of analysis that originated wholly in the secular West (like Marxism).[1]
NEED:
The West is the leader of the economic platform of the world, which is the ‘master platform’. The sub platforms consist of scientific research, social, environmental and ethical categories. There is a wide range of differences among the west and the rest of the world in all these categories. Many of the strategies of west can not be opted due to geographical, social and ethical differences. So there’s the need of such economic and social reforms on the part of Muslim world. For instance ‘use of alcohol’, which is prohibited for Muslims, but for the non-Muslims, its not so, in this case there comes social difference with reference to the use of such commodity while economic difference with reference to the production, sales and marketing of the same. Should we start producing alcohol in order to increase our national output or is there any other alternative? Similarly interest is prohibited in Islam, but the modern economic systems cannot risk their growth without interest. So should we opt modern economic systems or should we have some amendment in our own system? To find the answers of such questions there rises the need of ‘ijma’ in order to attain equilibrium at master platform without abandoning from our ideology. As the present day demands for the balance on the screen of international arena, there is a dire need of ‘planning’, by keeping the basis of ‘islamic ideology’ in mind. Such planning should aim at eminence, by organizing the resources in an appropriate manner, with reference to social, religious and economic concerns.
CRITICISM:
There is a list of debates on “Islamic economics’ and ‘Islamic science’. According to western school of thought, the ‘islamic economic system’ woks on zero-interest, participatory labour capital and community control of land so it hindrances the process of growth. Secondly for them it restricts the volume of production. As far as ‘islamic science’ is concerned, it has also been under criticism. Al-faruqi’s proposal to restrict the course of science within the strong limits of ethics and curtailment of curiosity or “knowledge for knowledge’s sake” has also been criticized by such school of thought.
More over ‘islamic feminism’, ‘ethics of technology’ and ‘consumerism’ are also in the hit list of west.

REALITY:
Islamic concept of ‘sustainable economic development’ has been criticized widely, but the present circumstances of the effects of ‘global warming’ and depletion of environment and probability of scarcity of resources in future demands for such ‘sustainable economic development’. Secondly the Islamic concept of abstaining from interest leads towards a just distribution of wealth, which further aids to attain the social equality.
The ‘islamization of knowledge’ with reference to science and technology also aims to maintain the ethical values. Ethical values are not so important for the west, but for the muslim ummah abandoning from such values is unhealthy practice, as we believe on the life hereafter. Further in science the concept of ‘halal’ and ‘haram’ (which has been criticized widely) has strong scientific justifications. For instance for a muslim, the meat of ‘cat’, ‘dog’ or ‘pig’ is ‘haram’. Modern Science reveals that the components of such meat are harmful for humans. If islam demands to wash your hands (in such a way that the fingers should be rubbed) before eating something, science proves that by such method germs are killed. Secondly to say that Islam constraints the way to explore is totally wrong, because Quran says, “Allah has created this universe for you to explore the secrets of it”.
With reference to Islamic feminism, its Islam which gave the rights to women, which stopped the ‘live burial’ of daughters, which gave her share in the property. Islam does not restrict the participation of women in the economic or social activities, but demands for the distribution of opportunities on the basis of equality and equity. (*)

CONCLUSION:
The term ‘islamiization of knowledge’ has wrongly been interpreted by the west, so there’s the need of the spread of actual essence of the theme. In this regard work in writings is not sufficient, but we also need the pragmatic demonstration of the same.

REFERENCES:
[1] answers.com
Understanding Islam by Maulana Abul Ala Maududi

NOTE:
(*) here I expect a bombastic disagreement from Khuram

Humanism

The exact time when the term Humanism was first adopted is still unknown. It is,however, certain that its roots are somewhere in Italy. Before going to the function of humanism i'd like to discuss the confusions and controversies related to this term.
Because of the variety of meanings, and unclear descriptions of authors and speakers it can easily become a source of confusion, so lets classify the varieties of humanism first.
1- Literary Humanism is a devotion to the humanities or literary culture.
2- Renaissance Humanism which deals with the learning and the ability of human beings to determine for themselves truth and
falsehood.
3- Cultural Humanism is the rational and empirical tradition that originated largely in ancient Greece and Rome, evolved throughout
European history, and now constitutes a basic part of the Western approach to science, political theory, ethics, and law.
4- Philosphical Humanism is any outlook or way of life centered on human need and interest. Philosophical humanism is further catagorized as Christian humanism and Modern Humanism.(I'll discuss Philosophical humanism in detail first then the other varieties of Humanism)
* Christian Humanism Webster's Third New International Dictionary defines the Christian humanism as "a philosophy advocating the self- fulfillment of man within the framework of Christian principles." This more human-oriented faith is largely a product of the Renaissance and is a part of what made up Renaissance humanism.
* Modern Humanism, also called Naturalistic Humanism, Scientific Humanism, Ethical Humanism and Democratic Humanism is defined as "a naturalistic philosophy that rejects all supernaturalism and relies primarily upon reason and science, democracy and human compassion." Modern Humanism is dual in origin (Religious and Secular humanism).
Secular and Religious Humanists both share the same worldview and the same basic principles. From the standpoint of philosophy alone, there is no difference between the two. It is only in the definition of religion and in the practice of the philosophy that Religious and Secular Humanists effectively disagree.
Religious Humanism serves both for personal and social needs. For personal needs it offers a basis for moral values, an inspiring set of ideals, methods for dealing with life's harsher realities,and a rationale for living life joyously. And for social needs, Religious humanism offers a sense of belonging, an institutional setting for the moral education of children, special holidays shared with like-minded people, a unique ceremonial life, the performance of ideologically consistent rites of passage (weddings, child welcomings, coming-of-age celebrations, funerals, and so forth), an opportunity for affirmation of one's philosophy of life, and a historical context for one's ideas.Religious humanists do no support any criteria for individuals who can not feel comfortable with the traditional religion , for them personal and social needs of individuals can only be met by traditional religion.
To have a better understanding of religious humanism, there's a need of functional definition of religion. According to Frederick Edwords (Executive Director, American Humanist Association ) "The true substance of religion is the role it plays in the lives of individuals and the life of the community. Doctrines may differ from denomination to denomination, and new doctrines may replace old ones, but the purpose religion serves for people, remains the same. If we define the substance of a thing as that which is most lasting and universal, then the function of religion is the core of it."
Concisely Religeous humanism is "Faith in Action". There are many contradictory philosophical views in this regard also. According to Kenneth Phifer "Humanism teaches us that it is immoral to wait for God to act for us. We must act to stop the wars and the crimes and the brutality of this and future ages. We have powers of a remarkable kind. We have a high degree of freedom in choosing what we will do. Humanism tells us that whatever our philosophy of the universe may be, ultimately the responsibility for the kind of world in which we live rests with us."
I do agree to the second statement of Kenneth, but in my opinion the first statement "Humanism teaches us that it is immoral to wait for God to act for us", leads towards fiedility. In my opinion, having no faith on God's help detoriates the essence of "duaa", and "duaa" is of extreme importance in any religion. It is a common observation that, whatever the person's religion is, when he gets into a trouble and finds no help from anywhere he ultimately contacts his creator. One more thing that, only God has the power to award success or not to award success. (I'd not like to use the word failure here because failure is nothing, its just absence of success) so why not to request Him for his help. Secondly Kenneth says, "We have powers of a remarkable kind. We have a high degree of freedom in choosing what we will do." I think whatever the power and high degree of freedom we have is not ours at all, its given to us by God. Or if we believe on Kenneth's staement , then why can't we keep this power and high degree of freedom forever. Inspite of having power and high degree of freedom many individuals do not succeed, why? Why can't we stop the death?
Above mentioned questions were only a glimpse of contradiction among the religious humanist thought and Islamic point of view, there is a series of questions in this regard.
Now comes Secular Humanism. Secular Humanists may agree with much of what religious Humanists do, they deny that this activity is properly called "religious." This isn't a mere semantic debate. Secular Humanists maintain that there is so much in religion deserving of criticism that the good name of Humanism should not be tainted by connection with it.
The most popular example of the Secular Humanist world view in recent years was the controversial author Salman Rushdie. He said on ABC's "Nightline" on February 13, 1989, in regard to his novel "The Satanic Verses. "
There is an old, old conflict between the secular view of the world and the religious view of the world, and particularly between texts which claim to be divinely inspired and texts which are imaginatively inspired. . . . I distrust people who claim to know the whole truth and who seek to orchestrate the world in line with that one true truth. I think that's a very dangerous position in the world. It needs to be challenged. It needs to be challenged constantly in all sorts of ways, and that's what I tried to do.
In the March 2, 1989, edition of the New York Review, he explained that, in The Satanic Verses he tried to give a secular, humanist vision of the birth of a great world religion.
The Secular Humanist tradition is a tradition of defiance, a tradition that dates back to ancient Greece. The best example of Greek Mythology is the character Prometheus. Prometheus stands out because he was idolized by ancient Greeks as the one who defied Zeus. He stole the fire of the gods and brought it down to earth. For this he was punished. And yet he continued his defiance amid his tortures. This is the root of the Humanist challenge to authority.
Another truly heroic Promethean character in mythology it is Lucifer in John Milton's Paradise Lost. But now he is the Devil. He is evil. Whoever would defy God must be wickedness personified. That seems to be a given of traditional religion. But the ancient Greeks didn't agree. To them, Zeus, for all his power, could still be mistaken.
Humanists suggest that, even if there be a god, it is OK to disagree with him, her, or it. In Plato's Euthyphro, Socrates shows that God is not necessarily the source of good, or even good himself.
In words of Frederick Edwords ,"After all, much of Human progress has been in defiance of religion or of the apparent natural order. When we deflect lightening or evacuate a town before a tornado strikes, we lessen the effects of so called "acts of God." When we land on the Moon we defy the Earth's gravitational pull. When we seek a solution to the AIDS crisis, we, according to Jerry Falwell, thwart "God's punishment of homosexuals."
Again a contradictory thought, because God has created this world for his most lovable creature "man", and blessed him with wisdom to find the privy secrets of the universe(landing on moon). And He gives troubles and problems to His men to check their abilities and potentials, and He appriciatesthe better solutions to get rid of the problem(seeking solution to the AIDs crisis).
Another aspect of the Secular Humanist tradition is skepticism. This term can be expalined with the help of Socrates' philosophy. He claimed to know NOTHING, instead he devised a set of rules or laws and gave method of questioning the rules of others, of cross- examination. And Socrates didn't die for truth, he died for rights and the rule of law. For these reasons, Socrates is the quintessential skeptical Humanist. He stands as a symbol, both of Greek rationalism and the Humanist tradition that grew out of it. And no equally recognized saint or sage has joined his company since his death.
Because both Religious and Secular Humanism are identified so closely with cultural humanism, they readily embrace modern science, democratic principles, human rights, and free inquiry.Though Religious Humanism embraces cultural humanism, this is no justification for separating out cultural humanism, labeling it as the exclusive legacy of a nontheistic and naturalistic religion called Religious Humanism, and thus declaring it alien.
By summarizing the basic ideas of Humanism and connecting them with each other it becomes clear that, Humanism is a Philosophy for people who think for themselves. It is a philosophy of imagination.Humanists recognize that intuitive feelings, hunches, speculation, flashes of inspiration, emotion, altered states of consciousness, and even religious experience, while not valid means to acquire knowledge, remain useful sources of ideas that can lead us to new ways of looking at the world. These ideas, after they have been assessed rationally for their usefulness, can then be put to work, often as alternate approaches for solving problems. Humanism concerns only abouth the human life in this world, it does not support any criteria for the promissed life after death. It also offers to take part in technological progress and discoveries. To some extent the philosophy of Humanism is acceptable but most of it comprises of unfaithfulness and disagreement to God.

PAKISTAN’S IDENTITY CRISES

Identity may be defined as a distinctive characteristic of an individual or a particular group of individuals. For one’s survival in this world it is very crucial to maintain his identity. If we expand the criterion of ‘identity’ to national level it is of utmost importance because it is nation’s identity which distinguishes its people from the rest of the world. The importance of national Identity can be better analyzed by the fact that it is the base of all the policies, i.e. domestic and foreign policy and hence the social. economic cultural and ethical development of any country partly depends upon its national identity. In other words actions of a nation are determined by its identity. As far as Pakistan’s identity is concerned, it may be divided into three phases, i.e. pre-partition, post partition and present day. Pre-partition era dates from the Muhammad Bin Qasim’s invasion and conquest of Sind. Muslim identity bore, grew and passed through different stages during this era. The second phase of Pakistan’s identity started with the establishment of Pakistan and the third phase is present day scenario. This ‘identity’ faced variety of crisis in each phase.

The term ‘identity crisis’ is used to denote a particular situation where by an individual, group of individuals or a nation faces conflicts regarding its identity. These conflicts occur when one’s ideological basis and prevailing circumstances contradict in such a way that the prevailing circumstances dominate the ideological basis. With reference to Pakistan the history of ‘identity crisis’ have its roots in the late Mughal dynasty. The comfort-loving attitude of the rulers, bloodsheds for the throne, abandoned faith, mismanagement of domestic economic and political matters, absence of updated foreign developments and other moral, ethical and social weaknesses were the major forces which contributed in the identity crisis of the Muslims of South Asia. In pre partition era where by Muslims of south Asia have lost their regime and British rule tighten the span of their social , cultural and political life. Actually they lost their rule just because of the ‘lost identity’. After a half century of submissive life they began to find the ‘lost identity’ and they succeeded. The two nation theory brought back the essence of Muslim identity, with the help of vigorous leadership of Sir Syed Ahmed khan philosophical guidance of Iqbal, vivid spirit of Quaid and untired efforts of Muslim leaders, women and students. At the end they found their lost identity in the form of Pakistan. This identity was regained after almost two centuries of ignominious identity crisis.

The second phase of identity crisis began very after the inception of Pakistan. The Shia/Sunni crisis at the time of partition was the first of all. But luckily at that time, the crisis was pragmatically resolved by Quaid-e-Azam, so it was buried in a hatchet at that time but later on it burst up from different grounds.
The second case of identity crisis in the chronology is the crisis of East and West Pakistan. At the time of inception, Pakistan inherited East and West Pakistan with one and four provinces respectively. Population of East Pakistan alone was more than that of the total population of the four provinces of West Pakistan. The seeds of identity crisis were sown with the ‘language controversy’, where by Urdu was declared as the national language of Pakistan while Urdu was the influencing language only in West Pakistan. This language controversy and some other strategies which lead to the deprived feelings among the natives of East Pakistan and the ultimate consequence was an identity crisis in the form of separation of East Pakistan in 1971.
Not only the separation of East Pakistan but, a variety of identity crisis cases stood in the post partition era. The list contains delayed constitutional development, unstable political conditions (due to personal likes and dislikes and lust of power), Social injustice and negative image of Pakistan on international screen. Constitution is the base of any new born state but in case of Pakistan this base couldn’t be established even after about a decade of the inception of Pakistan. So when there was no base for people, the process of identity development started very late. Latterly the termination of 1956’s and 1962’s constitutions fulfilled the remaining part of delayed identity development. Secondly the political system of a nation is the index of its identity. Unluckily, in this regard we have not been so fortunate. Almost all the politicians have out shown the ability of exquisite attainment of their personal or group benefits. This created uncertain circumstances for the nation to achieve the identity goal. In this situation the youth couldn’t get the proper guideline for the active participation I the national affairs. Another aspects was lack of opportunities for them to improve the national morale and to set positive trends, which further lead towards another channel of identity crisis.

Part played by social injustice in the development of identity crisis is not negligible. This social injustice also arose at the very threshold of our independence. At the time of partition millions of Muslims migrated, leaving their valuables and properties. This gave the opportunity to some people to attain the acquisition of these massive properties. Such people latterly, enslaved some others in order to become ‘jagirdars’, and hence appeared the identity crisis in the form of ‘feudalism’, making people to forget the ideological agenda under which Pakistan was emerged.

All these factors further participated in corruption, national disharmony, rigid attitudes, misconceptions about the religion (partly the role played by ‘mullas’), blind practices on
unnecessary customs and a list of moral dilemmas. The identity crisis after the partition threw Pakistan in an ignominious status both at domestic and at international arena. Domestically we couldn’t achieve the social status which we’ve dreamt during the Pakistan movement. Economically we stood at the back end of the global economic stage. And above all we were entitled as a ‘terrorist state’ due to some mismanaged and scattered groups. Even some of them really didn’t have the basic knowledge of their ideological agenda.

In present day Pakistan, the situation is more hazardous than that of one discussed in the previous phase. Today’s identity crisis is ‘giant’ in nature aiming to nip our ideology form the bud. Now with changing global environment and with the changing role of Pakistan at international level, the nature of identity crisis has become more complex. The present day crisis may be classified as political, social religious and economic identity crisis.
The social and religious crisis work in collaboration. On the religious part, the extremist group has developed misconceptions about the religion. On the other hand the society is facing the ‘cultural war’ through different media. In such a situation the nation, preferably the youth has contradictions with religious implications which is making them unaware of their ideological basis. In the second step the attractive evil (the weapon of cultural war) is becoming dominant. So the nation’s ideological basis is being deployed by the prevailing circumstances, creating identity crisis. In this case we can’t blame the young mind (as he’s not getting the proper guideline and he has not been trained in such a way that he can find the roots the purpose of his existence, secondly the so called knowledge of religion he gets is not authentic).
The second type of present day identity crisis in Pakistan is political in nature. In fact our political system has always been ruled by reigns in hands of few influencing groups. No such political platforms were built for the coming generations, to ensure their participation in national or international affairs. It is very necessary to train the youth for the participation in national affairs because they are the people who have to run the country in the future. Unluckily our youth didn’t get any such training at any stage of our 59 years history. The ultimate result was that, the administrators belonged to a specific group, making others so annoyed that others even don’t care to have a look at the mismanagement. This imbalance in the political infrastructure restricted the educated youth to participate in the national policies and ultimately the process of policy making enjoyed the influence of un-educated and narrow minded policy makers, who couldn’t devise the identity goals of the nation till yet.

At international political arena we are still facing the vicious circle of ‘terrorism’. Even our government ensured Pakistan’s contribution in the ‘war against terrorism’, but being an Islamic state we become the suspect of any international terrorist act. Here the policy of state is ambiguous, which aims to satisfy the western world but the integration of Muslim world is not to be seen any where. In my opinion we don’t know that where we are standing right now, where we have to go and where we are going?

On the part of economy, no doubt our economy grew with in last half decade but only at macro level. The poor is still standing on the place where he was a decade ago. Increasing
Unemployment, inflation, and poverty etc are not only contributing in social imbalances but because of these factors, a common man is not able to find the basis of his identity.

The identity of a nation is its image, and our image today is ‘a tree whose roots have been cut’. This situation is actually showing our lost identity. We have become much concerned about our outer look but we have forgotten the basis on which we have to develop our inner self. If this process keeps on going with the same velocity, the time is not far when the existence of our identity will vanish.

It is very crucial to have a breach of the peace against identity crisis. In this regard the most important step is identity education. The identity education should be provided at educational institutions as well as in temporarily organized seminars (seminars should be accessible for general public). Identity education will not work till we present a difference between different cultures. Media censorship should also be there in order to lessen the possible damages of cultural war. Media should also spread the knowledge of values among the common men. And last but not least we all should play our part to improve our religious image at international level. In this connection we can spread the true essence of our religion which is peace.