Yousuf Raza – Reflections on the Motorway Incident Part II
AI: Summary ©
The speakers discuss the importance of quick fixes to solve problems and eliminate them, as well as the need for a solution to eliminate suppression of sexuality and double-standing of anti-sexuality. They touch on the real negative consequences of the abuse and the importance of addressing one's own values and taking precautions such as avoiding social events and not giving personal information. They also discuss the negative impact of negative rhetoric on behavior and personality and the need for everyone to identify their responsibility and work towards enrolling in tele Guinealiatry. They plan to create an online platform called tele Guinealiatry to help people avoid harming their mental health and provide support for people who experience abuse and psychological challenges.
AI: Summary ©
Yes, I am.
Yes, I am.
Assalamu alaikum.
Assalamu alaikum.
Alhamdulillah.
Alhamdulillah.
So, welcome everyone to Psych So, welcome everyone
to Psych So, welcome everyone to Psych Bhatak.
Why the second show on the same Why
the second show on the same topic for
we have some and
everyone is giving us or giving the public
or even proposing the government some quick fixes.
So there are so many quick fixes in
the market.
So why do we want to do a
second show?
Why don't we go with any of them?
And let's...
I know that would be so simple.
I was just having this discussion with my
son.
He wants for me to hire a robot
maker and make him a robot dinosaur.
In his mind, it's so simple.
That's all I have to do is hire
a robot maker, make a robot dinosaur and
it's a quick fix.
I don't know what dad is so complicated
about, I don't know what to do, what
to do and it's so simple.
Are you implying that the quick fixes are
from the age of seven or eight?
Mentally, yes.
I would say that whoever is facing this
problem, they are giving so many quick fix
solutions that if they do this, then this
problem will be solved from the root.
And this problem exists because no one listens
to me.
And I can't do anything myself.
I can't make anyone listen to me.
It's * immature.
It is as infantile as you can possibly
get.
That's never happened in the history of humanity
and you want to do it now.
Human society is as complex as it is.
What never happened?
Are you talking about this particular incident or
any work that is prevalent in any society?
I'm not just talking about our society.
And to remove that from the roots.
If there is any such work, will it
be the same with it or is it
just a matter of this work?
Whatever is so complex in your society, expecting
a quick fix solution to eradicate it in
a week or a month.
That's infantile.
Whatever the problem is, whenever it's part of
the society and it's so deeply entrenched in
a society.
I don't know how these people...
It's understandable if you talk about it emotionally.
But beyond that, you're actually pursuing that as
the only way forward and it's so easy
to get rid of these things.
We may be simplistic in our thinking, but
that's not how simplistic reality is or the
society that we live in.
Yusuf, doesn't this presupposition work that man by
nature is based on some primary mechanisms.
And if you address them as one or
two things, the problem will be solved in
the future.
That they are refusing to acknowledge that there
can be multiple causes of the same consequence.
Which is precisely what we have been discussing
in psychology over the past 100 years.
And more than anything else, they have come
to show us that going to a single
fundamental element or fundamental drive is counterproductive.
That if we reduce everything to a single
explanatory etiology or cause, all our problems will
be solved.
Human beings are like building blocks and they
are developed from a fundamental unit.
And everything is a corollary of that fundamental
unit.
And we know for a fact that none
of those explanations have really worked in their
entirety.
And so we have to be appreciative of
the nuances and subtlety in reality as we
live it.
Yusuf, coming back to your example of how
infantile these arguments are.
Can we understand this example in a way
that a child who has seen a match
being set on fire, whenever he sees a
match being set on fire, he will assume
that someone has set it on fire.
And he has no understanding that it could
be a short circuit, it could be a
bomb blast, it could be a cigarette, anything
else.
Is this kind of understanding that we want
to give to people that the real problem
is infanticide, or the real problem is not
getting punishments for these cases, or the real
problem is even the opposite of this, the
real problem is the suppression of natural sexuality.
So, other than going to the causes, in
all these arguments, the thing that is emphasized
is what is the real problem.
Here again, the nothing butness that we have
spoken about in previous shows as well, that
thing comes up again and again, that an
uncle had an upset stomach, and he had
used some kind of a mixture, and then
when your stomach is upset, they come and
tell you, son, look, you are a doctor.
But the prescription that I am about to
tell you, when you use such and such
a mixture, then there is a cure for
all kinds of stomach pain.
And it is very similar to the child
who sees that the matchbox is on fire,
then whatever fire is there, it is because
of the matchbox.
I got cured from such and such a
mixture, so whatever stomach disease it is, it
is the same, there is nothing else.
And my experience encompasses everything, and there is
an explanation for everything in it.
We talked about this last time.
This has become more important before the entire
country.
And apparently, all the precautions that needed to
be taken and all the public awareness that
needed to be raised has been done, and
all women and children are safe in our
country.
We can conveniently move on to other political
topics of discussion.
We choose to persist.
We are still looking to carry that discussion
forward.
So, there
were
a couple of issues.
Obviously, like we said last time as well,
there are so many complexities and layers in
it that there is no one talk or
no two talks, no matter how long they
are, they cannot address all the topics or
all the issues.
They cannot exhaust it.
So, there are a few aspects that we
covered last time.
There are a few that we want to
talk about this time.
Azam, you mentioned in the last show as
well, and what you just said, you were
alluding to that, that when people come to
a discussion, then yes, the real issue is
common among all of them, but the real
issue that they are pointing to, that the
real issue is Fahashi, and on the other
hand, the real issue is sexual repression.
And you said a sentence last time, that
if we take both of them towards extremes,
whether it is a lot of Fahashi or
a lot of sexual repression, its consequences will
be seen in the form of abuse.
Do you want to elaborate on that?
Yusuf, if we try to talk a little
from the perspective of psychology, both of these
approaches, they are not altogether, they are not
completely wrong.
Both of these approaches, they are hitting upon
something very important.
One of them, it is saying that the
sexual desire, that the sexual need is one
of the primary needs of any adult human,
at least.
And that should be addressed, and that should
be allowed to be fulfilled in the society,
by whatever means.
There can be a separate debate on what
those means should be, but by whatever means.
So the sexual repression position is talking towards
this.
The Fahashi one, they are also hitting upon
a very important point.
And that is, yes, there are some human
needs, and yes, there are some human, I
would say, inclinations to do something that is
not in favor of the community.
And then there are some inhibitions of ours,
which are in the form of morals, values,
rules, laws, which control our desires.
So both are talking about a very important
human desire to do something, and another human
ability to self-control.
So both are talking about that, and both
things are absolutely present in humans.
So to be clear, usually the camps from
which these criticisms or advocacy happens, so the
religious people are going to condemn Fahashi in
the society, that there is too much sexuality,
and then there is too much * in
the media, on the internet, etc.
And there is not enough segregation, and there
is not enough control or covering of what
needs to be covered.
So from one religious side, this kind of
criticism comes, this kind of advocacy comes, and
from the other side, which you would say
is relatively liberal or western or secular side,
they would say that this is taking place
because of a lot of sexual repression.
That there is a natural desire, there are
unnecessary social obstacles on it, you are not
letting it be fulfilled, because of which such
problems are arising.
So just to make sure that everyone has
an idea as to where these arguments are
coming from.
Please continue.
If we look at it a little more
closely, then the traditions from which these two
people are coming, we will find such examples
in those traditions, that where those ideals were
working out completely, there were also such events
happening.
Yes, there can be an argument on this,
that it was happening less or more, but
it was happening.
This is one thing.
But if we look at it from both
sides, then one more thing that is common
in both arguments, is that in both cases,
the freedom of will of a person has
no importance.
According to one, he is a slave to
his sexual desire, and according to the other,
he is just an object of the moral
code.
If that moral code is in its place,
or the sexual desire is in its place,
then according to both of them, a person
will do something right.
Right.
So this thing needs to be understood, that
there is no single cause.
It is quite possible that in some case,
we get the example of repression, in some
case, we get another example, and it is
also possible that in some case, we get
examples of third, fourth, fifth, etc.
Like you said, there is a multitude of
causes, so the camp that he belongs to,
or the camp that he supports the most,
when he gets examples in his support, he
will describe them properly, and when he favors
the other's camp, then those will be completely
ignored.
Evidence is not going to have any impact.
Absolutely.
And we have seen this many times, when
such debates take place, what happens is, the
one who is describing the cause of sexual
repression, he will say, look, this happens in
your madrasas.
And the one who is describing the cause
of morality, he will say, look, this happens
in your liberal societies.
So, both of them are unable to see
the examples in their own, but they are
able to see examples in others.
Absolutely.
Right.
And also, when we trace back into the
tradition, the way you said, when we go
back in the tradition, when they had their
way, and when they had the authority to
enact, whatever in their understanding was the prevention,
even then, there was prevalence at some level.
If we look at it from another angle,
when you trace back those traditions, even within
the religious tradition, you will find a criticism
of sexual repression.
And even within a secular tradition, you will
find a criticism of fahashi, as we say.
So, you will find that members of opposing
traditions, advocating the points of view that apparently
belong to the other compartment.
So, both of these, and the same thing
is that those who are now advocating that
tradition, they will hide those parts of their
own tradition in the same way, or they
will cover them up in the same way,
wherever they are, either side, the way they
ignore the evidence against their own cause.
And boiling down to where we started the
conversation, because the whole debate is about what
is the real issue.
And the real issue is coming from the
other side.
And we have taken the solution to the
real issue, and no one is taking us
seriously.
And Yusuf, we should also talk about this,
that it can be an explicit * language,
or it can be a harassing language.
There are a lot of things in our
general conversation, which are implicit things, which we
are transferring to each other, even though we
don't understand or don't want to.
We are transferring those meanings to each other.
Let's suppose that the common college students, who
have gone to college with us, and we
both know about the kind of discussions that
are taking place.
And what do we do about that?
We think that it was a common thing,
that they did it as a joke, that
it is not a big deal.
But those are your implicit beliefs, which are
in your mind, and if they are in
your mind, then they are coming to your
tongue.
Without them, they are not coming.
And it is only a matter of time,
that given a particular kind of circumstances, those
implicit beliefs will change in the actions.
Those implicit beliefs will change in the actions.
So this carries us to another dimension, that
in your society, in a traditional way, some
of your belief structures, some understanding of right
and wrong, that is supposed to be a
preventive measure against such criminal activity.
That your morals are strongly tied to your
beliefs, and those beliefs are supposed to hold
you in check, despite the drives, and despite
the apparent ease or opportunity, that the society
may provide.
So there is also, as far as the
moral degradation is concerned, something that is seriously
wrong at the level of those beliefs.
That they are not performing the function that
they are supposed to perform socially.
And Yusuf, the social beliefs that you spoke
about, the two opposite camps that we were
talking about earlier, if we take their arguments
to logical conclusions, then it should be that
in a sexually repressed society, everyone is a
*, and in a Farsi society as well,
everyone is a *.
Exactly.
As you said, even in the past, those
social and cultural beliefs, they have the depth,
and they have the power to address this
issue.
So those things are present, as we were
talking the other time, and that should start
with our own homes, our own schools, our
own streets, and we should not think that
the girl we are commenting about, the girl
we are commenting about, they are in no
way, they are in no way going towards
that event.
The comments that you are making, those comments
are modulating other people's beliefs as well, and
they are also modulating your own beliefs.
So as those comments are being made, typically
those comments are a gruesome kind of objectification,
a gruesome kind of inferiority, they subject them
to that.
Whether that's done jokingly or whatever the case
may be, it is looking at the female
gender in particular, objectifying that to the nth
degree, and for some reason, this escapes the
criticism of either of the two camps, whether
we're talking about the religious camp or the
secular camp, this environment at a typical college
university, where a group of boys has turned
a completely objectified language of girls into a
norm.
It is something that we don't pay a
lot of attention to, that how that, like
you said, it is a reflection of beliefs
that they have, but it is also modulating,
it is further strengthening and reinforcing that belief
that this is definitely there to fulfill my
desire, this is definitely there, this is its
function.
So now if one person from that group
will eventually end up abusing when he or
she gets, when he typically gets the opportunity,
then that's only understandable, that is only understandable.
And the thing that happened to us last
time, we barely alluded to it, that's actually
not as commonly reported, but we would find
that a boy from such a group, with
a girl over social media or whatever, comes
into contact, right?
And the girl is looking for emotional support.
And in providing that emotional support, he does
that job wonderfully well, but it is towards
a very specific end that she provides him
a sexual satisfaction, right?
And so that, the type of abuse that
is, it is very gradual, it is very
systematic, it is very insidious, the way it
progresses and the way the abuse ends up
taking place.
Throughout that whole process, he will continue to
rely on any story or any rationalization from
either side, but that doesn't take away from
the fact that there is someone who is
praying, who is a predator, who is gradually
taking advantage of someone's emotional vulnerability, and would
abuse them at some point.
There are at least three things that come
to my mind from what you said, and
those three can be controversial as well.
The first thing is, suppose A, B, C,
D, these four boys are talking about a
girl, and A says something, and that reinforces
C's implicit belief that I should be doing
something with that girl.
Or C ended up doing that thing.
So, is A's legal fault in that?
But apart from that, will there be any
fault in that as well?
Again, when we look at this whole society,
or the reaction to the motorway incident, A
might have taken part in the protest with
the same excitement that this shouldn't have happened.
This shouldn't have happened.
A might have even posted on Facebook that
this shouldn't have happened.
Why did this happen?
This is oppression.
And maybe he joined a secular camp, or
a religious camp, or a feminist camp, or
a Shariah camp, or he might have joined
a camp and shouted slogans that he should
be punished for this, or something like that.
He must have done it.
But did A consider that the way I
behave, the way I objectify, the way I
don't see anything other than the opposite gender
as a sexual object, am I contributing to
the problem?
Yes.
That's what should have changed.
That is what should have been altered.
And if it is not being altered, it
is not being altered.
And let's be very clear, that because of
social and moral constraints, A didn't do anything
directly.
Let's say A ends up getting married.
Though that implicit belief is going to influence
negatively, catastrophically, that marriage, and the family that
comes as a consequence of that marriage.
So Yusuf, this was my second point.
That someone seeing the other gender as an
object to fulfill its own sexual desire, and
that person marries someone.
And that marriage, the children, everything is done.
So, how?
On one hand, we say that sexual abuse
is like objectifying the person.
So, on the other hand, he objectified someone
and then married her.
So, the attitude of both of them towards
the other person, there may be a difference
in degrees, and there will be, because of
the institution of marriage.
But the attitude will be the same for
both.
Absolutely.
And we will see the consequences as to
how he treats that other person.
That is not going to be a relationship.
That is going to be a subjugation.
That is not, as far as A is
concerned, he is not relating with his wife.
He is subjugating her, enslaving her for vested
interests and purposes.
Wherever her rights are concerned, her value as
a human being, as an individual is concerned,
they are going to be grossly neglected.
So, if we can, if you take my
terms in neutral forms, So, for A, his
wife is no more than a * material
for him.
That seems to be very appropriate, yes.
That is an appropriate depiction of an incredibly
inappropriate social reality.
So, Yusuf bhai, someone can say that you
are being too unrealistic, you are being too
cynical and all that.
Someone can, they do.
So, when someone says, what is my fault
in this, we are just joking and all
that, so, are we not forgetting that the
society, the culture that is developing, we are
all actors, we are all players in it.
And we are all affecting our fellow human
beings, and we are being affected.
Absolutely.
Absolutely.
I mean, if you just
put it in plain text, and see what
it represents, and then claim that this was
just a joke.
Such incidents are saying that this joke has
crossed its limits long ago.
And perhaps, something that started as a joke,
is now reflecting a hidden belief, which has
now started showing its actions to everyone.
Now, this is no longer a joke.
It's no longer a joke.
We don't even have to, we don't have
to go into a lot of details of
the vulgarity that exists, you just pick up
the simplest term that they use, Bachchi.
Bachchi or, leave it.
Right.
So, this is, it's embarrassing as to how
common this is.
And what does that word represent?
Well, that word is representing how you have
passed an absolute judgment over the intellectual inferiority,
over the just hierarchical inferiority of the other
gender, entirely.
And that too in the other gender, classification.
This is my sister, this is my mother,
but this is Bachchi.
Absolutely.
And that, this conflict, this manifests, this manifests
very problematically, incredibly pathologically in a lot of
people, whose minds refuse to accept this compartmentalization.
And we see that in our clinical practice.
How their obsessions, how their OCD, depression, anxiety,
dreams, this classification, this compartmentalization, it's not playing
out, it's not making sense anymore.
And so they're suffering as a consequence.
They're suffering as a consequence.
So Yusuf, there's a question, what can we
do?
What can we do?
What can we possibly do?
I think before we come to that question,
and we will come to that question, one
area that I do want us to have
a discussion on, is how our institutions, who
had to do our moral ethical training, who
had to, our internal inhibitions, our internal constraints,
that we have an ability, that even when
the opportunity arises, we have that moral strength
to not exploit the other, to not abuse
the other.
That abuse doesn't necessarily have to be sexual,
but yes, of course, sexual as well.
What role have those institutions played?
What role have those institutions played?
And where is that, which direction is that
going?
Now we are going in deep portals, where
we shouldn't go.
It's necessary to go there, but it's necessary
to go there.
We cannot pretend anymore that we shouldn't talk
about this, we shouldn't talk about that.
So, what do you mean by institutions?
Do you mean political, governmental institutions?
I mean educational institutions.
I mean educational institutions, that we go to
school for the sake of education and training.
Okay?
Our traditional moral inhibitions, are influenced by religion,
by religious education, particularly in our society, by
Islam.
That in such matters, how are you supposed
to be responsible?
How do you have to show responsibility?
How do you have to show righteousness?
What becomes of that religious tradition?
What becomes of those religious beliefs, once you
go through a typical school, college, university education?
One answer could be this, if we talk
about a typical school, college, institution, first of
all, there is no religious education or training.
I would say education.
There is no education, and there is no
training at all.
There is no training at all.
Even for that matter, there are no non
-religious aspects of life there, which we call
normal civic life.
How to walk on the road, how to
talk to someone, how to deal with each
other, even those normal civic duties, there is
no element of training at all.
And we know that in our schools, the
only way to overload information is that.
As far as religious institutions are concerned, we
should also point out that day by day,
those institutions are becoming, in a sense, irrelevant
from our normal social, cultural discourse and the
role they play there.
That member who was in the place of
training, now that member is more inclined towards
dealing with the sectarian issues and all that.
Absolutely right.
So, the two institutions, our school, college, university,
or our religious institutions, which we hope will
educate our society, will train them.
The valueless education, that's actually something that the
school, university prides itself on.
That we are providing valueless education.
We are creating a value-free environment.
Value-free and something that you said earlier,
that live your dreams, do what you want
to do, do not care about what anyone
else says.
Be who you are.
Be who you are.
What is implicit in all these messages?
That you become a narcissist who cares for
no one else in the universe and who
uses anything else for his own purposes.
And if you look at all these messages,
one thing is that you should do this,
you should live this way, you should live
this way.
But there is nothing on this thing that
you should not do.
How to practice self-control?
How to inhibit your desires?
The conversation on that, and in fact, especially
in our institutions, which are school, college, there,
in a way, it is said that it
is bad to control your desires or impulses.
That you are restraining yourself because of something
else.
And that's bad for the expression, the complete
expression of your personality.
Absolutely.
Now this valueless education, which practically stands for
nothing and is proud of not standing for
anything.
When such incidents happen, you're standing on very
wobbly ground when you're trying to blame this
or that.
Now all of a sudden it is an
accepted value that this shouldn't have happened.
How do you make that?
How can you live with that contradiction?
How do you justify yourself in making that
claim?
So, Yusuf, this rhetoric that go for your
dreams, it becomes inconsistent that you teach this
everywhere, go for your dreams, go for dreams,
and then you tell them 3-4 things
that you don't want to do this.
It's filled with internal inconsistencies, right?
The presupposition behind it is that as a
human being, whatever comes to your mind, whatever
comes to your heart, whatever your desire is,
it can't go wrong, right?
You have to self-actualize.
Your highest goal is self-actualizing.
What is being actualized is its sexual immorality.
Nobody cares.
Right?
You have to self-actualize that.
The bad thing is that society is stopping
you.
It's not letting you do it.
It's not letting you express yourself.
What are you going to do then?
If that's the ground that you're coming from.
In a way, the * or whoever is
doing something that society doesn't accept, is more
consistent with the self-actualization paradigm that he
is doing what he wants to do.
That's something that has to be taken seriously
that the slogans you have, the ideologies you
have, it's a logical corollary of that.
And if you can't see that, then there's
no cure to voluntary blindness.
There's nothing anyone can do about it.
At the same time, like you said, our
other institutions, from where we would expect that
you will provide that moral ethical foundation in
which those internal restraints people have the strength
to do to exercise.
There, the irrelevance that they are faced with
that in our society, in our culture, they
no longer have that position.
It is now a fact that whatever goes
on short of screaming, there is very little
that they can do.
And unless and until that position is repaired,
that there are certain very serious questions that
the other social institutions, the university in particular,
has posed to the religious institutions that they
have not taken seriously.
The social reality of the university, their authority,
not acknowledging it and not taking it seriously,
refusing to walk with it, has led for
this irrelevance, has led for the loss of
this position to actually positively influence the society
the way they were responsible to do.
Or it is what it is.
It is what it is.
It is actually a miracle that in this
situation, in this social scenario, there are still
people who have those moral restraints.
There are still people who strengthen themselves And
despite all the opportunities of exploitation and abuse,
they act responsibly.
They act with discipline.
That's actually pretty incredible.
That is one of the greatest signs of
God in the times that we are living
in.
Seriously.
So, Yusuf, we have the last 10 minutes.
What do we have to do?
One thing, the last time we spoke about
it, it was part of our agenda that
we said that we will give out, especially
the anxiety that people had started experiencing and
rightly so, that after all this, an insecurity
develops, a fear develops.
Before you go to your usual activities, you
think again and again whether to go or
not to go.
Something like this can happen to us too.
And that can become very debilitating.
And what is it that we can advise,
particularly the women out there, to do?
And they're getting all kinds of advocacies that
you should have a taser, pepper spray, you
should take self-defense classes, you should know
martial arts, you should be carrying a weapon,
you should be traveling at a particular time
and not at other times, etc.
There's all kinds of suggestions that are being
given and the anxiety is on the rise.
What should they do?
So, Yusuf, anxiety is absolutely justified.
And we can only say that you should
take all the humanly possible precautions, especially
parents, take good care of their children, who
they are meeting, who they are not meeting,
what kind of friendships they are having, and
especially if they are meeting with people who
are older than they are.
But despite all this, despite all this, we
should assure ourselves that it is, as you
said, that yes, it is prevalent, but it
is not the norm as yet.
So, that is at least something to be
assured that there are still good places, good
people, and they will be there.
But we all should be, as we all
should be, as we talked about today, who
we are talking to among our friends, who
we are talking to in our gatherings, we
all should be, first of all, we should
address those things ourselves.
If you can't address them, then at least
stay away from them.
And especially parents, this might seem authoritarian, but
keep an eye on your children.
This is very, very important.
Do not trust other than the close family
members.
Absolutely.
And at all costs, whatever the one-to
-one encounter is, that should be as best
avoided as possible.
In a closed space, being alone with anyone,
it should be avoided at all costs.
We know for a fact that it is
close, it is even relationships of uncle and
aunt that have sexually abused children in very
closed spaces like that.
So that needs to be as best avoided
as possible.
Whatever precautions you can take that you feel
are necessary, by all means, take them.
By all means, take them.
After identifying your social responsibility, elaborate it and
tell yourself, be very clear what that is
and then work towards enacting that.
Because a lot of that anxiety is not
just fear that something will happen to me.
It is also an anxiety that I am
not doing enough.
The thing we said last time that all
of us are responsible.
All of us are responsible.
We need to be playing our part to
prevent things like this from happening.
Identify what that responsibility is.
And number three, once you've done, taken the
precautions and identified your social responsibility and you're
working on it, stop exposing yourself to the
same news over and over and over again.
The anxiety that is causing you, creating a
debilitating state for you, don't expose yourself to
it again and again.
If the practical measures that had to come
out of it, those practical measures you have
drawn.
Right?
So these are the three steps that I
would emphasize.
Now, the second step from that that you
identify your social responsibility and elaborate it.
And quite honestly, this is something that was
part of the reflections that we shared after
last week's meeting and part of the reason
why we're doing another reflection session as well,
reflection on that incident.
Again, there's a lot of people who have
been through such events, incidents, the number in
the tens of thousands, if not the hundreds
of thousands, to be honest.
Right?
If every fifth girl child is being abused,
every 20th boy is being abused.
And then something that women have to face
repeatedly as well.
There's a lot of people who have, as
a consequence of these experiences, psychological challenges that
they are now dealing with.
So as mental health professionals, what is it
that we can possibly do?
And we were planning on doing this earlier,
but now, we're looking to speed it up
as much as possible.
We're launching this platform called telepsychiatry.pk. Right?
And what we want to advocate is anyone
who has experienced this abuse of any sort
at any age and requires professional help, requires
psychological support, they can reach out for help.
Even if they can't afford it.
Even if they can't afford it.
Affordability should not be an obstacle.
Anonymity will be ensured.
If people are reaching out, one of the
main reasons they don't reach out is they
don't want to identify themselves.
Fair enough.
We will create a situation, an online interaction
anyway, in which you don't need to reveal
your identity.
The second obstacle is finances.
How will we afford it?
If you can't afford it, you simply tell
us, and we manage.
Fair enough.
These are the two main obstacles.
So, through telepsychiatry.pk, which will be launched
hopefully in two weeks, we remove both of
these obstacles and we provide the help that
is necessary and that is needed.
Now, obviously, the number of people that need
that help, me and Azam, no matter how
hard we try, we can't do this on
our own.
We cannot do this on our own.
We have a pretty much loaded calendar as
it is, right?
It's pretty difficult for us to manage whatever
is already on our plate.
So, we will be working with a team.
Obviously, the deficiency in our society, not everyone
is a trained psychiatrist, but that doesn't mean
anyone who's anything can just get up and
be a counselor.
But we will, in our capacity, supervise people
that we trust and that we have trained
who can provide this help, provide the service.
So, there will be constant supervision.
They will get constant input in whoever it
is that they are helping us treat or
treating with us.
So, it will be a collaborative effort.
Now, obviously, there is only so much of
this that can be done at a voluntary
level.
So, we would request those people who have
the resources and who want to play their
part to sponsor everyone who's reaching out to
us.
Whoever approaches us that I can't afford, but
I need psychological support.
So, whoever from our team will take their
time, it's going to be a 45-minute,
1-hour, 90-minute session.
We would want to financially compensate them.
So, we want the people who have the
resources to step up, pledge something on a
monthly basis.
And from that, we support the team that
is supporting not just victims of abuse, but
also other people who require mental health support.
So, that is something that we're launching, that
we are hoping is going to be our
fulfillment of the social responsibility towards this social
evil.
And that was the...
And we're open to suggestions as well, as
much as we can possibly do.
Not only that, we're also going to open
up a medium of psychological support through emails.
A lot of people are not comfortable speaking,
even if it is anonymous.
Fair enough, we will develop a system that
we can support them So, we're putting this
out openly.
Whoever wants to reach out, feel free.
We will link two forms One will be
a pledge form.
Those who want to pledge a monthly amount
to help sponsor the people reaching out for
help.
And the second form will be for those
who want to reach out for help.
And we will create the circumstances for that,
God willing.
And Yusuf, you forgot to mention that the
sponsorships will have annual audits and everyone can
see that.
Absolutely.
As much transparency as we can possibly manage,
we will manage.
Whoever is sponsoring, whoever is donating, will be
able to see, trace how that money is
being utilized and where.
We will manage as much transparency as we
can and we will be open to audits
and everything.
All of that is being worked out as
we speak.
Okay, so those of you listening, pass it
on to those who are not listening.
This is something that we're starting and hopefully
we will be able to play our part
as best as possible, God willing.
Okay Azam, enough for today.
Okay.
Yes.
All right.
That's all for today.
Thank you so much everyone for watching, listening.
Thank you Azam.
Peace be upon you.