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She is a tribute to my brother Professor Dr. Anis Alam through a bouquet of memories, born on October 20, 1944, and died on August 12, 2024. He was a professor of ideological physics, philosophers and educationists. He wrote numerous articles on physics, science and education policies in national and international journals. He followed his life by believing that knowledge should be used to create equality, justice and peace.
Seven’s voice shook when he asked, “Where is the nineteen scholar? He was only here a few minutes ago. He is not answering my calls. Can you call him?” These words are hanging in the air, such as non -response questions. I was surprised… Did he disappear when his pen was reduced and his articles on science, education, imperialism, social change, equality and justice stopped flowing? Or was he died of Pakistan’s labor movement?
Anis Alam (1944-2024) was not just a brother for me, but also a guardian who taught me to question everything, even on the ground, and told me that nothing but change was permanent. He introduced me to the magic of books and the mystery of life and the universe.
At the age of 24, he returned from England with a PhD in theoretical physics, the whole family resonated with pride. Ludo was distributed, hands were shaken and the bodies were embraced. He was the golden child of the family, who studied under Nobel Laureate Professor Obad Salam. Salam had asked him to wait for a position at Quaid-e-Amazam University, but nineteen scholars were restless, not for dignity, but for change, and joined Punjab University where they could be closer to the students and play their role in supporting democracy and social justice.
Pakistan was a battleground of ideas in the 1960s and 70s. Military dictators fell, labor unions increased, and students were fired by Faiz and Habib Jalib’s poetry, Sebet Hassan’s Musa says to Marx, and the developed state of Hamza Alvi’s dissertation. Dr. Feroz, Ejaz Ahmed and Akbar Ahmed, besides other intellectuals, stirred the social and economic dialogue. Publications such as equality, vision and al -Fatta tried to promote democracy in Pakistan. The nineteen scholars, who are a physicist, have written not as a neutral force about science, but as a weapon for deviation.
His summer was spent in the Trust in Abdul Salam International Center for Ideological Physics, where many worldly scientists gathered. Back home, its activity costs a lot of cost. The advertising in the full professor, despite meeting all the needs, ended it for years.
He wrote about how a control group was under the science of colonialism. In his dissertation, science and imperialism (1978), he revolves around how Western science has rejected indigenous knowledge and how the British has mapped India to understand it, but also ruled it. He argued that science under capitalism is not about the truth, but about power.
The nineteen scholars did not just lecture – he changed the people. His students gathered at his house, discussing the hypocrisy of a system that called himself modern and fair, while remaining feudal and injustice. The question kept coming back: What to change and how? His conversation with students and intellectuals raised doubts and the police summoned him. We went to the police station, expecting the worst. The officer in charge was polite, offered tea, then left us a register from where he was reading. Anis Alam turned the pages and we received a report alleging that “dance and drugs were hosted with a loud party with drug addicts.”
The nineteen scholars did not just lecture – he changed the people. His students gathered at his house, discussing the hypocrisy of a system that called himself modern and fair, while remaining feudal and injustice.
Before we leave, the officer warned him to stop the gatherings. Once out, I asked if he was in trouble? Nineteen scholars laughed. “Breaking boundaries is part of learning and examining the limits of the system,” he said. Sometimes, a little rebellion is necessary – even if it is just one beverage. ” I think about this moment today. Will a professor be treated with the same respect today and his indifference will be ignored? Or are those days behind us?
I remember a school teacher from Hashna Nagar, who spoke at a conference where I also met the Labor Kisan Party with Major Ishaq, Afzal Bangash and Imtiaz Alam. The school teacher fought for ground rights for farmers, but said his biggest uprising was teaching his daughters and some other villages to read girls. He said, “If we fight for equality,” he said, “How can we deny our daughters? “Slowly, he saw that his wife had begun to take interest in his work and began to take care of more. The teachers continued,” I think we understand each other better. There is something different between us, which I can’t describe well, maybe love. “He laughed and laughed.
The nineteen scholars attracted me, eyes lightened. “This is how change comes. When people fight for justice, they just don’t change the world – they change themselves.”
The nineteen scholars were never ashamed to be a materialist philosopher. He explained, “This means acknowledging that the world is free from our minds. We, humans, can study and change it – but only when we are honest about how power shapes knowledge.” He wrote a critic of positiveism in natural sciences. He looked at the importance of philosophy and noted in a book review, “If Pakistan has to move as a prosperous industrial society, philosophy will have to be cultivated with care. It should be prepared as a free discipline of religion … The subject of philosophy, like any other knowledge, is a law, such as law, and other knowledge.”
He sought modern science for colonialism, saying that it was not just about discovery, but about domination. His analysis revealed the history of science development in developing countries to serve capitalism and nine liberal policies as a result. His message was clear – without justice, science was another source of domination.
He advocated that science should be promoted to serve the general public and that governments, especially in developing countries, need to create an educational system to solve critical thinking and problem, scientists have been encouraged to work on local issues and avoid mental drains.
Anis Alam once told me that he had become emotional at a meeting of scientists, presenting the history of science education in Pakistan. His voice exploded when he said, “The situation is disappointing. Science education and learning were not considered a way to use knowledge to understand and improve the outside world. He was considered a source of job.” He said, “I should be logical and cool.
I intervened that some people would consider it emotional about their work and its implications. Then I remembered my father’s medical tests and remembered him, which indicates his death. The reaction of the nineteen scholars was, “No, he will survive.” My scientist was a older brother, however, man.
The nineteen worlds had a moral objection to the development of nuclear weapons. For example, how the arms race bankrupt the Soviet Union and affected its national security despite nuclear weapons, he advocated that Pakistan should use its human resources for better education system and water, cleaning, roads, electricity, industry through infrastructure for human resources. He concluded, “The uncertain economic situation of the country and the disappointing infrastructure of science and technology cannot guarantee any viable nuclear capability, nor is it a stable basis for national security.”
He was a strong lawyer for peace between Pakistan and India and worked with IA Rehman in conducting dialogue between peace workers in both countries.
A missing generation of nineteen scholars, a vicious activist, physicist, who wrote Urdu papers, was part of the teachers, who believed that education should be liberated, not a slave. Today, as Pakistan is suffering from a prepared ignorance, we need more sounds than ever.
The movement of progressive authors likes the choice of Saj Sajid Zaheer, Faiz, Monato, Premchand, Krishna Chandra, Sahar and Smith Chotai. The nineteen scholars raised that torch.
Salman’s tears were not just for the missing husband. He was also for the books that remained non -written, the students who would show indifference, the change that remained incomplete.
Anis may be a scholar, but his questions remain:
– Who controls knowledge? Who benefits from this control?
– Are we marching towards another fair and equal world?
The answers are not in the old memories, but in resistance. The nineteen scholars were always optimistic about the future and sought inspiration from the struggle of ordinary people for a better life. Let this inspiration also guide us.
Dr. Anwar Akil is a freelance assistant
