The Indispensable Fauji

Columnist Col (Retd) MASOOD ANWAR writes about the importance of being KHAKI

Fauji is amongst the conspicuous class of people. He is a good person and a real friend. He has well-developed social sense, sense that makes him more sensitive than sensible for he believes sensitiveness requires naturally occurring instinctive sense whereas to be sensible all one requires is the ability to carefully sense the insensitiveness of the other person.

Fauji is sincere because he is sensitive. If he was only sensible and not sensitive, the primary reason for his indispensability-sensitiveness would lose its relevance. He would then be appreciated for sensibility, but his sincerity, people would be skeptical about and hesitant to acknowledge.

Sensitiveness is a divine attribute, sensibility, on the other hand, reflects human performance on account of his experience and interaction. Also sensibility has no fixed measure. The moral and the spiritual state of the society, bespeak its sensibility. If we relate this with the world of today, we find that the sufferings of the people around the world are more on account of insensitiveness than insensibility.

Fauji is a simple person. He thinks it is simpler to sense than to use the sense. Defending a given situation, however, he always uses his common sense. When he acts though, he uses his sixth sense, for he believes actions are meant to speak. Actions relying more on sensibility than sensitiveness, usually fail to deliver. Such actions are dumb and weak. They bring no results nor bear any worthwhile impact.

According to known standards of human assessment, people of our society are sensible, their political sense particularly is well developed. Equally, however, they are poor managers of the social sense. While they are good at developing and managing political relationships, human relationships are neither developed by them with sincerity, nor are they patient in managing these relationships. A Fauji's outlook is different. Essentially for his well developed and well managed social sense he stands out in social appeal. This appeal, whatsoever, is not wholly charismatic. There is more appreciation and respect than passion and fondness. This was made clear by the people when they accepted Fauji's active involvement in political affairs of the country. The acceptance was more a case of inevitability rather than genuine desire and love for fauji rule. Nevertheless let this also be known that according to Fauji's point of view fauji was always pushed into politics. He thinks that all he could be blamed for was his desires for politics which is common to all sections of the people in the society, and not for being ambitious. This is true. Fauji's political ambitions, if any, never showed any sensitiveness. Surely ambitions seize to be ambitions unless they are activated and stimulated by sensitiveness.

I have talked much about a fauji, but I can not leave it at that unless I admit about my love affair with Fauj. Our love affair lasted over quarter of a century. Even now after years of parting company, we share between us respect, regard, and affection with the same enthusiasm. During this time I came to know and associated with many faujis. Frankly, I found most faujis compassionate, inquisitive and demanding. I found most starting their career by knowing more and more about less and less, but ending up knowing less and less about more and more. Nevertheless Fauji remains unmistakable in perceptions. His intentions are beyond doubt, he always selects specific, clear, and achievable objectives. This state of clarity in perceptions, intentions, and objectivity indeed bring him respect and credibility in the society.

Often during informal discussions with friends, I compare a fauji with the pulse in the human body. I say, just as the pulse must beat at the desired rate without variations up or down likewise a fauji should maintain moderate attitude in his thinking, he should also apply his ideas to life with the same moderation. I say, supposing he became noticeably irrational and exaggerated in his thinking, what will happen, soon his intellectual character will be exposed to his disadvantage. If he behaved emotionally enthusiastic and passionate in applying his ideas to life, likelihood of his becoming either vindictive towards others or falling victim to vindictiveness cannot be ruled out. Since we are discussing faujis, we must therefore, talk about discipline. Discipline is like make-up on a woman. Make up appears most effective in the adult and the older years of the woman, similarly a fauji requires to be disciplined particularly in the early and the later years of his service life. Imagine a woman in make-up she looks beautiful similarly a disciplined fauji is friendly, considerate and likeable.

Ego plays significant part in the characterization of a fauji. Throughout the process of characterization, his thinking pattern, his intent and wisdom to act are activated and inspired by his ego. After years of characterization he becomes so conscious that he works, fights, even dies for the sake of his ego. His pride is symbolic of his ego. So much so that even in moments of repentance, his behaviour reflects the maturity of his ego. Ego proves a reliable link between different grades of faujis. Relationships, individual attitudes, reactions responses etc. depict the influence of the ego. Needless to say the management of ego is an issue of professional importance. In fact ego and sensitiveness form the intellectual infrastructure of the fauji. These are the two attributes which work together to develop the fauji culture. I say, it is essential to fully realize the importance of the fauji culture if fauji has to remain indispensable. Fauji culture should also be protected against the negative effects of commercialism, yet the two must co-exist for the betterment of the society. We could perhaps achieve this by (a) disciplining egos and (b) by developing intellectual consciousness and conscience with a view to bringing coherence and differentiation in thought and action.