Revolutions political, economic or cultural may be started by a few visionaries, but the changes they instigate can only be sustained by quiet everyday actions. It is the willingness of the many to become part of the change that really ensures it takes root in society.

Those actions may be a lawyer fighting for the unfair dismissal of a client, someone who gives a scholarship to a street child, a designer who invents devices for the disabled or even a standup comic who lightens the hardships people face.

The real revolution is the revolution of thought, leading to personal transformation. It can be a sudden realisation, the `aha moment`, or take generations to be truly absorbed.

The sociologist Everett Rogers, in his seminal book Diffusion of /nnovations (1962), explored in great detail how new ideas are absorbed or rejected by society. Dynamic equilibrium is achieved when society is ready for that change, such as the introduction of mobile phones.

Static equilibrium describes a situation when an innovation has no impact on society, such as the ground-breaking process of cloning.

Disequilibrium is evident when the society is not ready for the innovation, such as resistance to the use of polio drops in parts of Pakistan.

Change starts as an act of faith and optimism for a better future. Nevertheless, history shows us that, in time, disenchantment sets in or unanticipated consequences arise. By then, a point of no return has been reached, and the only way out is another seismic change.

When small communities came together to form the first cities, they relinquished the authority of the family elder to the state, in return for the assurance of security, jobs and social organisation. When those cities developed class distinctions and a labour force, people willingly left their feudal and agrarian communities to work in factories once the Industrial Revolution arrived. This brought its own poor working conditions that had to be addressed by social reform, and the power of kings was replaced by capitalist business magnates.

Tim Berners-Lee created the World Wide Web in 1989. It is said to have its roots in the counterculture of the 1960s, which rebelled against state authoritarianism. The World Wide Web has lived up to its promise of empowering the `everyman` across all countries, enabling people without power and wealth to connect, express themselves and develop their ownbusinesses. But something that was meant to be free was soon monetised and became a platform for influencers. The impact of ChatGPT and Al (artificial intelligence) on personal autonomy, a central motive for every social evolution, is still being assessed.

Individuals have their own personal revolutions a change of job, a decision to move to a new city or country, or the birth of a child, which creates its own revolution in a family, as all previous life is suspended to centre around the newborn.

While Pakistan has never experienced a traditional revolution, it has experienced upheavals that changed society radically. The Partition, soaked in blood and trauma, also saw migrations from and to Pakistan that changed the cultural landscape. The secession of East Pakistan did not just cut the country in half, but also its culture. The nationalisation of industries, educational institutions and banks in the 1970s killed the collective spirit of enterprise and lowered educational standards, just as the subsequent re-privatisation inculcated greed.

Instead of a revolution of thought, it became a revolution of thoughtlessness.

Being pulled into two Afghan wars introduced unheard of weapons and drugs, bomb blasts and a world reputation for harbouring terrorists, which bewildered the nation. In the wake of the extremist jargon, religion became stern and prescriptive, instead of gentle and tolerant.

Yet, quietly, a sensed but not seen humanitarian revolution was also taking place. The legendary philanthropist Abdul Sattar Edhi first became a hero when he gathered together the torn limbs of the victims of Karachi`s first bomb blast, hoping to reduce the distress of relatives.

Charity and philanthropy spread from a few rich families, deep into the social fabric. Where the government failed, people opened charity schools and hospitals. When local jobs dried up, the overseas market was tapped, leading to the economic and social uplift of the working class.

New business models emerged with the spread of the internet.

In recentyears, the rumble of a new revolution of thought can be heard across Pakistan. It remains to be seen if it will take root or is just being carried with the flow, like Akbar Allahabadi`s handful of dust: `Go musht-i-khaak hain magar aandhi ke saath hain [Although only a handful of dust, at least I am part of the storm].

Durriya Kazi is a Karachi-based artist.

She may be reached at durriyakazi1918@gmail.com