78 Years of Oppression Kashmir Black Day, October 27, 2025 (2025-22)

The observance of Kashmir Black Day serves as a solemn reminder of one of the darkest chapters in South Asian history. On 27 October 1947, Indian forces landed in Jammu and Kashmir, igniting a conflict that continues to this day. That moment marked the beginning of a prolonged occupation, one that has deprived generations of Kashmiris of their inalienable right to self-determination. For seventy-eight years, the Kashmiri people have endured repression, dispossession, and the erosion of their political and cultural identity, yet their resolve remains unbroken. The commemoration of this day is not merely about recalling the past; it underscores the urgent need for a just resolution to a conflict that has festered for decades and remains a threat to regional and international peace.

The international community recognized early on that the future of Jammu and Kashmir could not be decided unilaterally. Between 1948 and 1957, the United Nations Security Council adopted a series of resolutions affirming that the territory's status must be determined through a free and impartial plebiscite conducted under UN auspices. Resolution 47 of April 1948 laid the foundation by calling for a ceasefire, withdrawal of forces, and a plebiscite to ascertain the will of the people. Subsequent resolutions reinforced this principle, making clear that the right to self-determination was central to resolving the conflict. However, despite these international commitments, successive Indian governments have evaded their obligations, insisting instead on unilateral solutions that contravene both international law and the spirit of multilateralism.

The human dimension of the Kashmir Conflict is perhaps its most poignant aspect. Independent observers, including the Office of the UN High Commissioner for Human Rights, Human Rights Watch, and Amnesty International, have documented grave and consistent violations in the region. Reports speak of arbitrary detentions, extrajudicial killings, enforced disappearances, sexual violence, and systemic suppression of freedoms of expression, assembly, and association. For decades, Indian Illegally occupies Jammu & Kashmir has been among the most militarized regions in the world, with nearly half a million troops stationed there. This massive security presence has turned everyday life into a cycle of fear and deprivation for ordinary Kashmiris. Yet despite such overwhelming pressure, the people of Kashmir have continued their struggle with remarkable courage, keeping alive their demand for dignity and self-determination.

The trajectory of the conflict changed significantly on 5 August 2019, when the Government of India unilaterally revoked Articles 370 and 35A of its Constitution, stripping IIOJK of the limited autonomy it had retained. This move was accompanied by a sweeping lockdown, unprecedented communication blackouts and mass arrests of political leaders, activists, and youth. Since then, India has pursued an accelerated program of demographic and political engineering in the region. This includes gerrymandering of electoral constituencies, granting of domicile certificates to non-Kashmiris, manipulation of voter rolls, and changes to property laws designed to settle outsiders in the region. Such measures are in clear violation of international law, including the Fourth Geneva Convention, which prohibits an occupying power from altering the demographic composition of occupied territory. Scholars and human rights organizations alike have characterized these actions as attempts to transform Kashmiris into a politically disempowered minority in their own homeland.

The consequences of these developments extend far beyond the region itself. The Kashmir Conflict has long been a flashpoint in South Asia, and its unresolved status poses a continuing risk to international security. Pakistan has consistently maintained that durable peace in South Asia cannot be achieved without a fair resolution of the Jammu and Kashmir Conflict in accordance with UN resolutions and the aspirations of the Kashmiri people. Pakistan has extended diplomatic, political, and moral support to the Kashmiri cause since 1947, repeatedly raising the issue at the United Nations General Assembly and other international forums. Its position remains that dialogue, grounded in international law and multilateral commitments, is the only viable path to a peaceful settlement. However, India's insistence on treating Kashmir as an internal matter, despite its recognized international status, has prevented substantive progress.

The sacrifices of the Kashmiri people remain central to this narrative. Over the past seven decades alone, thousands of men, women, and children have lost their lives, and countless families have suffered displacement, trauma, and loss. Political leaders remain incarcerated, civil society is silenced, and media access is heavily restricted. Yet the people's resilience testifies to the depth of their conviction. Successive generations of Kashmiris have carried forward the struggle, refusing to relinquish their demand for self-determination despite overwhelming odds. Their resistance underscores the reality that no amount of force can extinguish the quest for freedom and dignity.

The international community cannot turn a blind eye to this prolonged human tragedy. The Kashmir Conflict is not an internal issue; it is a matter that the United Nations has formally recognized as requiring international mediation. There exists a legal obligation to implement the Security Council's resolutions, a moral duty to alleviate the suffering of millions of Kashmiris, and a strategic imperative to prevent conflict between two nuclear-armed states. Ignoring Kashmiris is not only a betrayal of promises made in the mid-twentieth century; it is a dangerous gamble with the stability of South Asia and beyond. The longer the conflict remains unresolved, the greater the potential for radicalization, instability, and humanitarian crises that could reverberate well beyond the region.

Marking 27 October as Kashmir Black Day is therefore both an act of remembrance and a call to action. It honors the courage and sacrifices of the Kashmiri people, who have faced repression with dignity and determination. It reminds the world of unfulfilled promises made by the international community, and it reaffirms Pakistan's solidarity with its Kashmiri brethren. Most importantly, it is a message that the struggle for justice cannot be silenced, and that peace in South Asia will remain elusive until the people of Jammu and Kashmir are allowed to decide their own future through a free and impartial plebiscite. The international community must play its part by holding India accountable for its human rights violations, demanding the reversal of unilateral measures taken in August 2019, and supporting practical steps toward the realization of the Kashmiri right to self-determination. Only then can the suffering of millions be alleviated, and only then can a durable and just peace take root in South Asia.

On the eve of 78 Years of Oppression, Kashmir Black Day, Pakistan Post is issuing the Commemorative Postage Stamp of Rs.30/- denomination on October 27th, 2025.

150 Years of Faithful Service Pakistan Bible Society, December 28, 2013 (2013-25)

The beginning of the organized Bible work in the areas now comprising Pakistan can be traced as far back as 1809 one year after the formation of the Bible Society of India, Burma and Ceylon. There are some records of 1925 which mention Bible work in these areas. 1862 the second General Council of Indian Missionaries met at Lahore. The participants of this conference actually felt this need of establishing an office for the promotion of the Bible work with the prime purpose of serving the constituency of the Punjab.

Finally in January 1863 the efforts of the General Council of Indian Missionaries bore fruit and British & Foreign Bible Society inaugurated at the Punjab Auxiliary with its office at the present site of Anarkali, Lahore. At that time the population of Punjab was estimated to be 15 million of which 0.53% were literate. Some of the pioneers of the Punjab Auxiliary, which later on became the Pakistan Bible Society, were Sir Robert Montgomery, D.F. McLeod, Lt. Col. R. Maclagan and Mr. R. N. Kistin, at the commencement of the Bible work in 1863. The patron was the Honorable Sir, Robert Montgomery, the President was D. F. Macleod, Esq. the Vice Presidents were Lt. Col. R. Maclagan and R. N. Cust Esq. The first General Secretary and Treasurer was A. Thomason Esq.

The Punjab Auxiliary became the Pakistan Bible Society in 1947. East Pakistan too was looked after from Lahore. In 1956 The Pakistan Bible Society was registered under the registration of Societies Act 1860. The Government of Pakistan and the Punjab have always extended their fullest cooperation and have facilitated the Pakistan Bible Society in many ways. The year 1967 marks the end of an illustrious era and the beginning of another in the life of the Pakistan Bible Society. The (West) Pakistan Bible Society became an autonomous body and full member of the United Bible Societies on November 01, 1967.

The Pakistan Bible Society is an interdenominational organization serving all Churches in Pakistan. Its mandate is to serve all Churches without any discrimination, this means that all Christian sects are served equally. "Providing the Word of God in the language people can understand" is the primary purpose of the Pakistan Bible Society and the policy is to translate the Holy Bible without any doctrinal or denominationally bias comments. We thank God that the Pakistan Bible Society enjoys the confidence, trust and support of all the Churches in Pakistan. One good example is that we now print the Roman Catholic edition of the Bible and the Catholic Bible Commission has partnered with the Pakistan Bible Society in the production of three publications.

In the first year of the work of the society i.e. in 1863 there were 28 contributing members who subscribed Rs.1,183 and 12 annas. Ten years after independence in 1957 the local contribution was Rs. 16,826 and total distribution of Scripture was 59,367 units, which included 3,880 Bibles. In the first year of autonomy in 1968 circulation of Scriptures was 105,156 units, which included 4,116 copies of the Bible and the local contribution was Rs.30,418. In 2012 the Pakistan Bible Society raised six million rupees and distribution of Scriptures was 6,521,736 units of which 36,181 were Bibles.

Scriptures were either received direct from London from the British & Foreign Bible Society or from Lakhnow and Bombay. In 1964 a new beginning was made when local production of Scripture began with a printing of 10,000 copies of the Urdu New Testament for which paper and negatives came from England and the New Testament was printed at Mataba-e-Jadeed Press, Lahore. Now, except for the Bibles in Urdu and other languages including English all scriptures are being produced locally.

In 1992 computerizing the accounts and the Urdu Bible commenced. In 1997 computer assisted composing was initiated and now all our work from designing to typesetting is done in house. A good example is the Urdu New Testament with Notes, the Children's Bible and the Urdu Study Bible. In 2001 the Urdu Study New Testament went out which was entirely done by our team of translators, reviewers, along with guidance of United Bible Societies (UBS) consultants and designed and typeset by our department.

It would be unfair not to mention the names of some of the Pakistani General Secretaries who have served faithfully under the able guidance of the General Committee and its officers. Rt. Rev. Chandu Ray was instrumental for the translation projects in Sindhi. Mr. P. N. Joshua, Mr. Hector Ghauher Masih was catalyst in increasing Scripture circulation. In 1980 Mr. B. U. Khokhar began the race and in his tenure the office was renovated, the General Secretary's house purchased and the computerization of the Bible was also undertaken.

Mr. Anthony Aijaz Lamuel (the present General Secretary) took charge and under his leadership creative programmes for Youth were launched through the Sports festival which has grown and is regularly organized since 2000. It is now being held in Islamabad, Multan and Sheikupura besides Lahore. 2001-2010 was named the decade of the Bible. The Urdu Study New Testament is the first lap of this race; in 2003 we gave the Bible in a new format with computer typesetting. This edition had introduction to each book along with topic headings. The plan to setup the project of developing the Urdu study Bible took off and in 2010 the Urdu Study Bible was launched. Two different colourful editions of the children's Bible were also produced which have been well appreciated. The Urdu Greek interlinear with interpretation will also be a landmark. In closing, looking towards the third millennium, to continue to serve the Church in Pakistan.

On 150 Years of Faithful Service of Pakistan Bible Society, Pakistan Post is issuing a Commemorative Postage Stamp of Rs.8/- denomination on December 28, 2013.

Poets of Pakistan Series Perveen Shakir (1952-1994) December 26, 2013 (2013-24)

Perveen Shakir was born in Karachi on 24th of November, 1952. Her father's name was Syed Shakir Hussain. She received her education in Karachi, obtaining two Masters Degrees one in English Literature in 1972 and the other in Linguistics in 1980, both from Karachi University. She joined Abdullah Girls College, Karachi as lecturer in English Department in 1973 where she taught for nine years. She got married to Doctor Syed Naseer All, her aunt's son, in 1976 in 1979, she was blessed with a son, Syed Murad All Her married life ended in 1987 due to divorce. She never married again

Perveen Shakir qualified the Central Superior Services (CSS) examinations and joined Civil Services Academy in 1982. She was posted as Assistant Collector Customs, Karachi in 1984. She was posted as Second Secretary Central Board of Revenue, Islamabad in 1986.

In 1982, she graduated from John F. Kennedy School of Government, Harvard, USA with a master degree in Public Administration.

Perveen Shakir passed away on 26th December 1994 in a road accident when a passenger bus smashed her car at the crossing of Faisal Avenue and Margalla Road of Islamabad

Poetry of Perveen Shakir:

Perveen Shakir had a prominent place among her contemporary poets. She gained unprecedented popularity, admiration and acclaim from the general readers, literary critics, electronic media and press at a very young age.

Her poetry is initially based on romanticism and she expressed the intensity of a woman's emotions, particularly of a young girl, remarkably well. The landscape of feminine psyche has been very artistically portrayed by her. Main themes of her poetry include love, betrayal, beauty, devotion, solitude, separation, distrust and agony. Occasionally, her poetry focused on the contradictions inherent in a male dominated society

Perveen Shakir was not just a romantic poet. She was very much aware of the social and political issues prevalling in our society. Her political acumen is reflected in her work. She has expressed her concem in many of her poems as well as her columns Gosha-e-Chashm It pained her to see any kind of suffering and inequality. Her love for motherland is reflected in her poetry Pakistan was always very close to her heart. She was a patriot to the core

Spontaneity of expression, skilful use of metaphors & similes and simple diction are the main features of her poetry. She impressed her readers through her realistic poetry, novelty of style and creative excellence

Perveen Shakir was fully aware of the importance of classical heritage of poetry and she assimilated it well in her poetry. Eastern style is prominent in her poetry. Her verses reflect her deep psychological insight. She never lost her sweetness of expression even while focusing on the bitter realities of life

Her first colection of poetry (Khushboo) was published when she was just twenty live years old. It became so popular that the word "Khushboo" itself became the metaphor of Perveen's personality and a symbol of her poetry. Her second collection of poetry "Khud-Kalami" was also widely admired. In "Sad barg", her third poetic collection, collective consciousness and the realization of hard realities of life seemed emerging in her poetry. In "Inkaar", her fourth poetic collection, Perveen Shakir's creative personality appeared as even more mature, non-conformist and refusing the status quo. In "Kaf-e-Aina", her last poetry book, those ghazalyaat and poems are included which were collected from her diaries and other papers, after her death.

Books of Perveen Shakir:

Her first book "Khusboo" was published in 1977, "Sadbarg" in 1980, "Khud Kalami" in 1985, "Inkaar" in 1990, and "Mah-e-Tamam" in 1994.

The following of her books were published after her death: "Kaf-e-Aina", "Talking to Oneself", "Geeta Anjali" and "Gosha-e-Chashm".

Awards and Distinctions

Throughout of her life, Perveen Shakir received many awards and distinctions:

1. The Best Poet Award, by the United States Information Service (USIS), Karachi 1970

2. The Adamjee Award, for Best Poetry, for her book "Khushboo" Karachi in

3. A Gold Medal for the best poet of the year, at the Silver Jubilee celebrations of Sir Syed College for Women Karachi in 1979

4. Second Position in the Central Superior Service (CSS) Exam 1981

5. Best Probationer's Award, Civil Services Academy, Lahore 1982

6. Allama Iqbal Hijra Award for Poetry for her book "Khud Kalami" Lahore in 1985

7. Awarded the Zahoor Nazar Award for Urdu Nazm India in 1986

8. Selected as Member of the Writers Delegation by the Government of Pakistan to visit China in 1987

9. Graduate Award for best TV Compere (Literary Programmes), Lahore in 1988

10. Awarded the Faiz Ahmad Faiz International Award for Poetry, by the World Urdu Conference, New Delhi, India in 1989

11. Represented Pakistan in the 4th South Asian Poetry Festival, Dhaka, Bangladesh in 1989

12. Selected as Fullbright Scholar-in-Residence, Hartford Consortium for Higher Education, Hartford, Conn. USA in 1990

13. Received the Thomas Jefferson Fellowship for Edward S. Mason Program, to study at the J.F.K. School of Government, Harvard University, Mass, USA in 1991

14. Received the President's Award for Pride of Performance for Literature, in 1991

15. Recommended for conferment of Sitara-e-Imtiaz in 1993

After her death, following awards were given to her:

1. Nishan-e-Fazeelat, by the Old Students Society of Karachi University, UNIKARIANS in 1995

2. All Pakistan Newspaper APNS 12th Journalist Award (13th Annual), Lahore in 1995

3. Shield of Recognition by the Karachi Women's Peace Committee on International Women's Day, 50 Years in Pakistan in 1997

4. Golden Women of Pakistan Award by the Ladies Forum, Karachi in 1997

5. Life Time Achievement Award in the field of poetry and for her untiring endeavors in bringing life to the Federal Capital by the Takshila Margalla Festival Award, Islamabad in 2004

On Poets of Pakistan Series Perveen Shakir, Pakistan Post is issuing a Commemorative Postage Stamp of Rs. 10/- denomination on December 26, 2013.

Two Decades of Extended Cooperation Economic Cooperation Organization (ECO) November 28, 2013 (2013-23)

The year 2013 marks the two decades of ECO's expansion from a three-member regional forum to an expanded regional grouping of ten countries. This happy family of key contiguous countries of our region is bound together by many a commonality. The shared ties of faith and culture, history and geography, also converging interests in diverse fields lay at the root of the decision made two decades ago to create this key regional organization.

ECO has grown in strength and substance over the past two decades. Today, it encompasses key areas of trade and transport, industry and agriculture, energy and communication as well as education and banking. Public awareness about its activitiesplus the visibility and uplifting of the image of the organization is highly crucial for its continued success. Designing of a unifiedstamp by all the ECO Members for the commemoration of 2 decades of cooperation would enhance the realization of those objectives.

To commemorate Two Decades of Extended Cooperation of ECO, Pakistan Post is issuing a Commemorative Postage Stamp of Rs.25/- denomination, on November 28, 2013.

Men of Letters Series Jon Elia (1931-2002) November 8, 2013 (2013-22)

Jon Elia was a renowned Pakistani Urdu poet and a notable philosopher and scholar. He was born on December 14, 1931 in Amroha, India. His father's name was Shafiq Hasan Elia who was a literary person, astrologer and scholar of his time. Jon Elia was the younger brother of famous journalist and literary figure Rais Amrohvi and the world fame philosopher, Syed Muhammad Taqi. Jon Elia migrated to Pakistan in 1957, and settled in Karachi.

During his teen age, Jon Elia used to do dramatic presentations of the early Muslim period. According to him, his early poetry reflected the dialogue nature of stage drama. In the preface of his first collection of poetry "Shayad", he revealed that he was quite fond of theatre in his teen age. There was a small drama club in Amroha, named Bazm-i-Haq, where stage plays were organized regularly based on Islamic history. Jon Elia got extremely involved in such plays. He tried to establish his own drama club and scripted and stage his own play for it. Jon wrote many socialistic poems in those days, and acknowledged this fact later that it was the influence of drama that the dialogue and conversational element became his style in his poetry.

He belonged to an intellectual family where the discussions on poetry. logic, philosophy, history and religion were like a passion. This literary environment of his home and his family traditions were quite conducive to ignite a spark of poetry in him. Though Jon proved to be a brilliant poet of Urdu Ghazal but he also proved his mettle in Nazm, Hamd, Natt, Noha, Marsia, Qaseeda, Qawali, Shehr-e-Ashob, etc.

Jon Elia had a thorough command over language and used it artistically. His diction is wrapped in the classical tradition. He became renowned as a distinguished Urdu poet thanks to his very different and unmatched style. He had a thorough grasp over Urdu, Persian, Arabic, Sanskrit and Hebrew. His Knowledge of philosophy, logic, Islamic history, the Muslim Sufi tradition, and western literature was vast which gave a distinguished color and a touch of beauty to his poetry.

Jon Elia invented many new metrical schemes in his poetry. He also produced hundreds of unusual phrases. He used well-rhymed Nazms and free-verse poems. He had a remarkable command over the form and content. In Jon Elia's poetry one can see superb synthesis of the traditional and the modern verse. In his poetry, he showed excellent grip over writing verses in "sehl-e-mumtana".

He was a romantic poet with a vision. He always tried to take along laymen in his literary pursuits.

He wrote excellent poems reflecting his ideological views though it is unfortunate that his poems were overshadowed by his ghazals. The existential foundations of his poetry slowly dragged him towards nihilism, which can be seen in his poems like "Aziyyat kee yaddasht", "Burj-i-Babul", "Saza", "Shehr Aashob" etc.

In Mushairas (poetic gatherings) he almost always dominated the other poets and kept on enthralling the audience. In such gatherings, he sometimes used to make a small introductory speech before the start of his poetry which always energized the listeners, even during the mundane sessions. He had his own peculiar style to recite poetry in mushairas which became so popular that many young poets tried to copy it.

Numerous young poets looked at him for guidance and inspiration and a large number of writers and poets were benefitted from him. He had become an icon for many even during his life time.

Though he worte abundantly, but he had no inclination to publish his work. His first poetry collection" Shayad" was published in 1991, when he was almost sixty years old. His poetry in " Shayad sparkled his name in the world of Urdu poetry. His preface of this book is a beautiful example of his refined Urdu prose which also throws enough light on the culture he lived in and his frame of mind.

"Ya'ani" was the second collection of his poetry published in 2003 after his death. After this, one of his close friend Khalid Ansari, compiled and published three of his collections. "Gumaan" in 2004. "Lekin" in 2006 and "Gaya" in 2008.

Jon Elia was also remained active in translation, editing and other activities.

His translation of various Mautazalite treatises, a book on Hasan Bin Sabah, and various writing on the Ismaili sect in Islam can be regarded as his prominent contributions to urdu literature.

He also used to edit Urdu literary magazine "Insha". Jon Elia was married to Zahida Hina, a famous columnist. He had two daughters and a son from her. Jon and Zahida were divorced in the mid-1980s.

Throughout of his life, Jon remained a man of principles. He was courageous enough to raise his voice of protest and dissent whenever he saw something happening against his conscience.

He was a chronic TB patient since his mid-50s and but he managed to survive thanks to sheer will power. Jon died after a prolonged illness on 8 November 2002 in Karachi.

On Men of Letters Series Jon Elia, Pakistan Post is issuing a commemorative postage stamp of Rs.8/-denomination on November 8, 2013.