In memory of a leader
Political activists in Sindh either hold G.M Syed in reverential awe on a pedestal of perfection, or refer to him pragmatically as a "very misunderstood man". Jan Khaskheli provides an insight into some of Sain's ideas and ideals, through details of the thoughts and motives behind the Bazm-e-Sufian Sindh

The lack of education and awareness about disaster management, as well as appropriate fire legislation for the implementation of fire safety standards in building are the two greatest hurdles for effective fire fighting in the city, claimed fire-fighters at the Saddar Fire Station.

At numerous times and on countless occasions, fire fighting operations have been impeded by citizens trying to be helpful, but ultimately, affecting the urgency that is required in such situations. This is simply due to the absence of disaster management education, which in turn, is intrinsically tied to awareness. "The lack of disaster management education is a real hurdle when it comes to the execution of fire fighting operations," S. Imtiaz Alam, station officer at the fire station, told Kolachi.

There is not much awareness about global benchmarks in disaster management either. As a de facto rule, the fire department seeks to adhere to the standards of the National Fire Protection Agency. Developed in the United States primarily by insurance companies, these measures have evolved over the past hundred years, and cover protocols for buildings and fire fighting procedures across the board. Many countries and courts have accepted them as the minimum standards to follow, but in Pakistan, this does not seem to be the case.

"When we go inside a building to douse the fire, we almost always notice that no fire safety measures or features have been installed; that there are no fire sprinkler systems in the buildings, no fire alarms, no separate fire exits and no illuminated egress for firemen," Alam said. The fire official explained that police officials are usually the ones responsible for informing the fire department about a fire incident, but maintained that the police need to be educated about fires as well. "What happens quite often is that the report furnished by the police is insufficient to conduct a precise operation," he said, adding that while the police want to be cooperative at the site of fires, they have to be reminded time and again what their responsibilities are when manning the site of a blaze.

There is more.

A number of areas where fire have erupted have been inaccessible for the fire fighting vehicles attempting to reach the site, as building protocols of the Karachi Building Control Authority (KBCA) had not been followed, and narrow lanes had been constructed. By the time the fire tenders would manoeuvre their way through to reach the spot, the damage would have been already done. On their end, the fire-fighters narrated that the brigade underwent a revamp after City Nazim, Mustafa Kamal rose to the helm of the city's affairs. An assessment of the department and its capabilities was conducted, and subsequently, the staff of the fire brigade was increased from 900 to 1,400, with as many as 360 new posts created within the department for this purpose. Similarly, the salaries of fire brigade staff were raised to Rs6,500 for new firemen, and over Rs10,000 for a senior fire officer.

There has also been change in the training of fire-fighters. These men, who were previously only receiving training from the Civil Defence School, are now imparted training at a new centre built near Toll Plaza. This training centre has been set up with the aim of providing modern training to firemen, with a focus on understanding the state-of-the-art disaster management protocols and techniques. Other facilities at the centre include the training of sniffer dogs, which are used to save and recover bodies from underneath rubble.

While the new training complex may inculcate greater professionalism, disaster management remains a collective effort. Most fire-fighters remain optimistic that a fire-safe environment can be bred, but underlined the importance of the government in the process. Concerted efforts by the government in the public education sector to teach disaster management, corresponding pressure on associated departments to implement fire safety standards, and the enforcement of the KBCA regulations in letter and spirit remain critical to that scheme.

The fleet: numbers and evaluation

At the 21 fire stations of the City District Government Karachi (CDGK), 40 fire trucks remain stationed on standby. These trucks include three snorkels, four bousers (mega-capacity water tankers) and 26 active fire fighting vehicles, including the big and small sized tenders.

The department also boasts a fire tender which was built in 1912. While fully operational, it is essentially a relic of colonial times, and is used as a showpiece for any dignitaries or foreigners who may decide to visit.

An assessment of the vehicles presents a dismal picture, however. Only 22 fire tenders, including one snorkel, is in working condition. However, as was widely documented during the PNSC blaze, it was insufficient to rise high enough. Two new snorkels were recently inducted into the fire department. These are primarily Volvo trucks, purpose-built by the Swedish company for use as fire trucks, and designed to combat domestic fires. These behemoths come built in with the capability to climb up to 150 feet in two minutes. They can carry up to 2000 litres of water and an additional 300 litres of foam. Other fire tenders of the city's fire department also bear a similar water capacity, ranging from 1000 – 2000 litres of water. Bousers, however, can carry as much as 40,000 litres of water.

Maintaining such a fleet is a difficult task. In previous times, a staff of 40 mechanics used to be on the payroll of the Karachi Fire Brigade, but due to irregularities, the task of maintenance has been outsourced to a workshop in Shershah, called O.K. Body Maker.

Apart from the fire department of the CDGK, there are other agencies in the city that also maintain active emergency services. This includes the Karachi Port Trust, who maintain a fleet of 16 fire tenders, including one snorkel. Then the armed forces, including Navy and Air Force, maintain their small fleet of fire tenders. The Civil Aviation Authority, DHA (3) and, Clifton Cantonment Board (1), and Port Qasim, maintain their small fleets of fire tenders as well. The Bohri Community has its small squad of volunteers and a fire tender. All of these services can be called upon by the CDGK fire brigade in times of dire need, as was done to deal with the inferno on Ashura. -- GA

Evolution of the fire department

Established in 1958, the fire department started with three fire stations: Central Fire Station, situated behind Civil Hospital; Saddar Fire Station; and Nazimabad Fire Station. All of these stations are active even today.

Over time, the demographic needs of the city necessitated an increase in the number of fire stations throughout Karachi to 21 fire stations, which took place under the City District Government Karachi (CDGK). The city government is also responsible for connecting them via the '1336' control number, as well as running the active '16' emergency number.

Since its inception, the fire department has had eight fire chiefs. M. A. Khan was the first, and he is regarded as the one who nourished the nascent department for nearly a decade, till his departure in 1968. Khan was succeeded by K. H. Mufti, who took over for two years, but was then followed by S. Habib Hasan as for the next two years. A. J. Siddiqui was then appointed in 1974, and he managed the department for fourteen years, till 1988. Atta Ur Rahman took over as the new supremo in 1988, and was at the helm till 1999. Rahman was succeeded by Kazim Ali, but Ali left on 'long leave' and he

was controversially replaced by the incumbent fire chief, Syed Muhammad Ahteshamuddin. -- GA

Fire categories and dousing requirements

Not all fires are put out by water alone: different categories of fire require different treatment to be extinguished.

• A Class 'A' fire is that of light solid; for example, cloth, paper and wood, ordinary solid combustibles.

• A Class 'B' fire is that of flammable liquids; for example, petrol, kerosene oil, alcohol, and sprit

• A Class 'C' fire is that of gases; for example, ethane and methane.

• A Class 'D' fire is that of metals; for example, magnesium, sodium, phosphorous

• A Class 'E' fire is an electrical fire that erupts due to short circuiting, near a power cable, or in proximity to energised electrical equipment.

 • A Class 'K' fire is kitchen fire.

 Of the above, Class A and Class K fires can be put out simply by water. Fires of Class B, Class C, and Class E, the usage of chemicals and foam (low and high expansion foams) is recommended due to foam's property to float over oils and water, and to stick to walls enveloping the affected area, thereby cutting off oxygen supply to the fire. Low expansion foams are used for petroleum chemical and hydrocarbon product fires, whereas high expansion foams are used for fires caused by oil, at gas wells, or when an airplane crashes.

The CDGK fire department keeps a healthy store of foam, officials told Kolachi. At any given time, each fire tender should carry ample foam of different properties. Similarly, each fire station keeps a stock of between 1,000 gallons and 2,000 gallons of foam. This foam, when used, is mixed according to a formulated ratio of 94 per cent water and six per cent foam chemical. These chemicals are bought from companies in Singapore and China. -- GA

Chhotto Bograni, a village in Union Council (UC) Maldasi, district Sanghar, is an island surrounded by over 800 hectares of waterlogged land, all of which was formerly used for agricultural purposes.

Some 30 years ago, the village comprised over 400 houses spread over 16 hectares, surrounded by valuable agricultural land. The waterlogged area, however, has now encroached on the village, eroding arable land. As a result, the area now comprises only 42 houses and some 500 residents.

Chhotoo Bogarni, though, is not an isolated case. Waterlogged farmland is the bane of many small farm holders in Pakistan's impoverished Sindh province, and over a third of all the land in UC Maldasi (5,218 hectares) is waterlogged, affecting 35 villages.

Among other reasons, the Chotiari reservoir, 35 kilometres north-west of Sanghar Town, has contributed heavily to waterlogging and salinity of fertile land in the region, and has affected the ecosystem.

According to the government's Agricultural Statistics of Pakistan (2000-2001), 3.8 million hectares in Sindh had a water table which is up to 1.52 meters below ground level, while 5.2 million hectares were was around 3.04 meters below ground level in October 1999.

Decreasing agri productivity

An ongoing survey by the Sindh Agricultural and Forestry Workers Coordinating Organization (SAFWCO), an NGO, shows that over 16,187 hectares lie fallow due to waterlogging and salinity in district Sanghar alone.

"The factors responsible for the increase in waterlogging and salinity include seepage from the canal system, the rise of water tables due to excessive percolation from the canal system, and over-irrigation, coupled with the inadequate availability of water, and the accumulation of salts in low-lying areas through runoff from surrounding saline soils. As a result, agricultural productivity has decreased drastically," SAFWCO chief Suleman G. Abro told Indus Watch.

The blame game

On the other hand, many say that the people are also responsible for the downfall, along with the government. The situation is further worsened by mismanagement of water and banana cultivation in the area. It is not uncommon to see water courses which have been left open, leading to the flooding of lands. This build up over the years has worsened the situation, leading to an environmental disaster with an undocumented socioeconomic cost.

"On paper, the Salinity Control and Reclamation Project (SCARP) looks functional; things, however, have been going downhill for the past five years or so. The fact is that whenever the government invests money without community involvement, things go bad. As the government provides the fuel and electricity costs for running this project, there is no sense of ownership on the part of the communities," Abro said.

"Electricity was heavily subsidised by the government but the people misused it. While the bigwigs used the connections for running private tube wells, the small farmers used the connections for personal functions. As a result, massive bills were amassed," he added.

Meanwhile, Sindh Irrigation Secretary Shuja Junejo maintained that the SCARP project was fully functional. He also discounted problems related to the lack of ownership by villagers and farmers in general. "Initially, the federal government funded the project and now the Sindh government pays all costs. It may not seem like a good idea but then again, a portion number of the population of Sindh lives below the poverty line and will not be able to bear the charges and costs involved. It is better to have something running and helping, than to have nothing at all," he claimed.

"In some areas, the tube wells are suffering from bore failure and we have a rehabilitation scheme for that as well," he said, adding that siphoning out water seemed like a good technical solution.

Need for new drainage technology

A senior local official in Sanghar, who requested anonymity, said that district Sanghar was neglected. "Between 1960 and 2000, some 5,000 tube wells were installed under SCARP, and they did help with drainage. Things, however, have gone downhill since. The tube wells were not maintained and most of them are now rusting. The initial plans to reuse freshwater and improve watercourses lie in tatters. The issue needs urgent attention, but lack of political will and corruption has marred progress," he lamented. "The need of the hour is to employ drainage technology that will help reduce the water table. However, there seems to be little progress in this regard apart from the usual planting of `Babool' (Acacia Arabica), which I am afraid will not control waterlogging. We need to construct outfall drains, tile and line canals, and install inceptor drains and tube wells. All this requires political will."

"Water passes through the fields; the most important thing to do, therefore, is to let it drain out. However, roads alongside agricultural lands have prevented the natural contours; and as a result, natural drainages have been blocked," another source told Indus Watch. "Three things can help immensely. First off, the natural drainage needs to be restored by restoring the natural contours. Secondly, drainage canals should be provided; these should empty into the LOBD or the desert. Thirdly, siphons need to be built. All the problems mentioned have common solutions, at least for a start. We need siphons and new drainage canals and the salt needs to be carried out of the system."

'Left in a wet mess'

While many ponder the solutions which could bring in immediate release, it is the poor who continue to suffer.

"Poverty leads to labour exploitation and migration. Most of the men in the villages who were earlier farmers or worked as farmhands are now working as labourers. Migration is another issue. The migrants are uneducated, with little or no skills, and large families back home. They are exploited into doing odd jobs. Those who work as farmhands fare no different," SAFWCO Assistant Manager Mumtaz Ali Dahri said. "Many of them earn as little as Rs3,000 (US$38) and have to feed around 10 mouths. There is economic deterioration as there are little means to earn money in the wake of depleted land resources. The base for socio-economic development is broken, leading to poverty."

"There are days when I don't have any work to do. The past three decades have been tough on us. Initially, when the land became waterlogged, we tried to drain the water but it did not work. Slowly, influential people in the area sold their land and moved out, and now we are left in a wet mess," said 40-year-old Abdul Ghani Bograni, a resident of Chhotto Bograni. "There is no work and our little farms have all been destroyed. We are cut off from other areas once the monsoon starts, and the place has turned into a breeding ground for mosquitoes and insects."

Another villager, 50-year-old Mohammad Sharif, expressed disappointment at government inaction. "They tell us to plant 'Babool' trees (Acacia Arabica) but the government nurseries have not been selling the saplings for quite a few years," he complained. "How does the government expect to control the problem now? The water is over 20 feet (six meters) deep in some areas. I don't see a solution to this problem."

In memory of a leader

Political activists in Sindh either hold G.M Syed in reverential awe on a pedestal of perfection, or refer to him pragmatically as a "very misunderstood man". Jan Khaskheli provides an insight into some of Sain's ideas and ideals, through details of the thoughts and motives behind the Bazm-e-Sufian Sindh

The founding chairman of Jeay Sindh Tehreek, Sain G.M Syed, affectionately known as Syed-e-Azam, has a significant role in politics for the rights of Sindh and in promoting Sindhi culture, art and literature. He began his political career in 1920, at the early age of 16. His political struggle manifest itself in various phases, ranging from active participation in elections, to promoting art and culture, and later, advocating the 'national rights of Sindh'.

Bazm-e-Sufia Sindh, a cultural forum which was a brainchild of Syed, showed that he was a peace-loving man who wanted to reform the sociocultural situation of Sindh, which, in his understanding, was under a number of threats.

Among other sacrifices, Syed also spent several decades behind bars. When President Ayub Khan's government announced the end of his detention on March 23, 1966, Syed bid adieu to politics and started cultural activities to preach the message of Sufi saints in the modern era.

The Bazm-e-Sufiais born

In his book, Bazm-e-Sufia Sindh, which comprises activity reports, speeches and the manifesto of the Bazm, Syed said that during his detention period, he considered that there should be a group of sincere cadres which should, in the model of te Servants of India Society, form a Khudam-e-Sindh Jammat (Servants of Sindh Organisation). The members of this organisation should dedicate their lives to promoting education and mobilising the nation towards a single platform -- that of developing the 'spirit of patriotism' and self-recognition among people.

Syed declared that the Khudam-e-Sindh or Cultural Centre should be a joint platform in which people from different faiths, economical and social theories, and groups with their own opinions should sit together on a common point to work for promoting Sindhi Culture and national interest; exchanging views for common goals; promoting education and religious harmony; and uniting the people by providing them with knowledge about the role of Sufi saints and national heroes. For this, he believe that there should be a Cultural Centre. SaiN was hopeful to see a potential amongst the youth, writers and thinkers and said that he would welcome to the majority's opinion because he believed that nobody can achieve these lofty targets alone.

Why was it required?

Syed and his associated thought that the message of the Sufi saints of Sindh called for peace and harmony and it was the only way out to save Sindhi culture. Mushairas, stage dramas, paper-readings and musical concerts were the main activities through which patriotism, peace and harmony could be promoted.

Before floating his idea of forming Bazm-i-Sufia Sindh or Cultural Center, Syed visited all of Sindh, held meetings with the caretakers of shrines, and convinced to play their role in restructuring Sindhi society. There were 150 shrines at that time, which would attract hundreds of people annually to the annual Melas.

Around 500,000 to a million people at the time used to visit shrines, attend horse races, Malakhro and enjoy musical concerts to pay homage to their spiritual saints. Some people believe that Syed's reason for setting up this organisation was to keep his followers and political activists united on a unique forum. Activities for the group were designed to include cultural events; branches of Bazm-e-Sufia Sindh were set up in various areas, and local songs and sports activities were promoted.

Political messages through personal faith

The Bazm also served as a platform for raising political consciousness during a time when Ayub Khan had imposed Martial Law and One-Unit, and restricted political activists for several years. Secondly, despite a 50-year-long struggle, Syed was unable to see increased political consciousness amongst the masses. To tackle these issues, Syed and some poets and politicians founded the Bazm-e-Sufia Sindh in 1966, with the aim of politicising Sindh through traditional Melas of Sufi saints. The strategy was to replicate the idea to other areas and spread political messages through mystic poetry and music.

In a speech he delivered on September 3, 1966, at the Cultural Conference in Mirpur Bathoro, Thatta, the late Shaikh Ayaz, one of the founders of the Bazm, said: "Culture is the spirit of any nation. If the culture is alive, the nation is alive. Cultures have long histories and have never developed in short periods. Similarly, Sindhi culture has a long history, and art and literature are its integral parts."

Sufism and education

The formation of the Bazm-e-Sufia was, in a way, the continuation of Syed's old thoughts and activities, which began in 1925 at the annual Urs of Shah Haider, Manjhand (Dadu). Consecutively, in 1928, on the occasion of the annual Urs at the same Shrine, G.M Syed organised a conference on education, in which leading scholars of the time and influential landlords were invited. After discussion, the speakers passed resolutions to continue organising cultural and social conferences on the occasion of famous Melas and annual Urs of various shrines to preach social reforms and promote cultural harmony among the people. Following these resolutions, Syed Meeran Mohammed Shah organised a literary and cultural conference at Bhit Shah on the occasion of the Mela of Shah Latif Bhitai in June 1932. This laid the foundation for the development of the Bhit Shah Cultural Centre; literary events are now convened regularly, in which leading scholars are invited to read their research papers.

The conferences which were organised by the Bazm-e-Sufia Sindh attracted leading scholars, educationists, poets and writers of the time. They had also contributed a lot to the anti-One Unit movement, and many of the Bazm members languished in jails. The conferences were not merely for cheap popularity, personal exhibitions or pleasure trips; they were rather purposeful. Syed thought that the reasons for the backwardness of Sindh and the people included "selfishness, lack of national consciousness and unity, and increasing hatred and cowardice". The cultural conferences were aimed at removing these weaknesses, and thus made powerful political statements through cultural and spiritual mediums.