With the fall of the Taliban regime, a golden opportunity was provided to all Afghan people and, above all, for the Hazaras. In fact, they were reborn and rescued from the massacres and genocides of the Taliban, a group of ethnic-religious fanatics and anti-Hazaras. With the Taliban’s dominance in Afghanistan, the Hazaras either have been forced to abandon Afghanistan or have been killed in hundreds and thousands across Afghanistan. But soon after the toppling of Taliban regime by the US in 2001, thousands of Hazara families who had migrated from Afghanistan during the Taliban rule to neighboring countries like Iran and Pakistan returned to Afghanistan.Hazaras who had migrated to neighboring countries gained opportunities for obtaining education and economic development. So, they returned to Afghanistan in hopes of building a new life and taking an active role in the political and reconstruction process.
Historically, Hazara communities have for centuries been sidelined in Afghanistan. They have been viewed as the dregs of society and have always been suppressed by the Afghan rulers. They have been bought and sold as slaves among other communities. They were subject to genocide during King Abdul Rahman tenure (1880-1901) and later during the Taliban rule (1996-2001). But the situation has changed fundamentally since the fall of the Talibanson September 11, 2001. Upon the collapse of Taliban regime, Hazara communities were the first communities who put down their arms and instead picked up the pens.As Hazaras were deprived of gaining education for centuries, they chose to school their progenies as a priority. The families and communities’ elders understood that the only way to bring sustainable and dynamic changes in their communities wasto educate their children.
Since then around hundreds of schools have been built in Hazara communities without the support of the state and the global community but the by the financial support of communities themselves. The same story applies with the establishment of English Language and Kankor Examination (Kankor is a national university entrance test in Afghanistan) preparation centers in Hazara communities. Most of these centers are set up solely for the development of education. The founders of these centers rarely greet for financial purposes. Often, they work to serve the people and save children from ignorance and illiteracy because they know that gaining education opens the way to a better life and brighter future for the entire communities. This is how girls, boys, men, and women – all rushed toward schools and education centers in Hazara communities upon the collapse of the Taliban’s government.
Hazara communities began their path to cultural and social transformation while the Pashtun Taliban were burning and have been still burning schools in the Pashtun areas.On the contrary, in Bamiyan where mainly Hazaras are living, girls’ enrollment in schools increased up to 22 percent only within two years (2008-2010). The number of students in Daikundi, another province where mainly Hazaras are residing, grew by almost 40 percent during the same years with girls accounting for 43 percent of the students. A large number of Hazara girls from Bamyan and Daikundi provinces could enter Afghanistan’s higher education institutions via participating in Kankor Examination in 2008 which was more than 10 provinces of Pashtun areas. Education was the most important arena that gradually led to the formation of structural transformation in Hazara families.
Indeed, the sweetest fruit of the transformation of Hazara communities is women’s freedom. Nowadays, women’s freedom is higher among the Hazara communities than other ethnic groups, and there is less opposition to girls’ education. According to the New York Times, in a country like Afghanistan, where the literacy rate among women is very low, it is higher among women of the new generation of the Hazaras. Over the past years, literacy has been accelerating among the Hazaras girls.
Along with this cultural growth, social relationships have also been a positive development among them due to Hazara families’ investment in education. Even the family system has been redefined and modernized in the Hazara communities. For instance, nowadays the presence of Hazara girls graduated from college, is on the increase in public places, offices, and institutions. Likewise, girls’ enrollment in security forces is higher among the Hazara communities while the presence of girls from other tribes in national police and security forces is diminishing. Girls among the many Hazara families have the right to choose their future spouses. Families consider girls’ education with the same view as the right to educate their sons.The pioneering role of Hazara girls and women in most areas of social affairs represents a profound social transformation among the Hazara communities. This metamorphosis is also seen in reducing the rate of violence against women in Hazara communities.
The transformation of Hazara communities manifested itself not only in cultural and social spheres but also in the political form. In the last two Presidential and parliamentary elections in Afghanistan, more than 35 percent of the female vote was from the Hazara regions. Afghanistan’s first female governor and first female mayor were Hazara women. For instance, the current governor of Daykundi province is a Hazara woman, and Bamiyan has previously had a female Hazara governor too. In fact, all these substantial changes were stemmed from paying huge attention to education by families and the avoidance of violence against women.
Hazaras in Afghanistan reached a dramatic growth and cultural glory within a short time. This vibrant growth within at least 18 years has been astonishing for many other tribes. Especially since this cultural and social transformation has taken place in a spontaneous way. And, no government agencies or non-governmental institutions have spent a considerable capital for transforming the Hazara communities.
This transformation besides liberating Hazara communities from rigid traditions and customs, it also caught the attention of many hardliners and fundamentalist who cannot tolerate the transformation of tribal lives in Afghanistan. As political and educational experts argue that the main reason that Taliban groups and ISIS target schools, educational centers, civic gatherings, and sports clubs in Hazara communities is to prevent them from obtaining the soft power – education. These places are the main sources of hopes and dreams for Hazara communities because a bright future and a sustainable economic development and tangible social and cultural transformation begin from these places. Therefore, Taliban and ISIS who are the extreme enemies of girls’ education, democracy, human rights, and cultural transformations are targeting these soft power generation bases among the Hazara communities.
Currently, Hazara communities have more problems than other communities. These problems include a shortage of electricity, inadequate state schools, lack of transportations, poverty, increasing the onslaughts of Taliban groups and ISIS on Hazara communities. As recently the Taliban groups attacked on Malistan, Urzgan Khas, and Jaghori districts where mainly Hazara communities are living. As a result of the Taliban attacks, thousands of families fled their homes and escaped to other neighboring provinces. The reports demonstrate that hundreds of persons have been killed and beheaded by the Taliban groups in these districts. The insurgents’ attacks on Hazaras communities not only lead to internal displacement but also force them to leave Afghanistan for other countries as they did during the Taliban era. The migration of Hazara elites, professionals, and young generations to European countries and Australia is dramatically increasing in recent years.
To sum up, despite the above challenges the morale and spirit of fight in Hazara communities against traditions and norms that impede them from improving are growing every day. Because Hazara communities ultimately have come to a practical and tangible conclusion that their historical suffering, social humiliation, economic poverty,and political deprivation have a rootedness in the poverty of literacy. Hence, they value education for their children more than anything else. They have understood well Nelson Mandela’s saying, “Education is the most powerful weapon we can use to change the world.”
Rethinking “Naya” Pakistan
“We (Pakistan) will eat grass, even go hungry, but we will get one of our own (Atom bomb), We have no other choice!” said ZA Bhutto, the then President of Pakistan. Almost 55 years have passed since then and Pakistan now, is on the verge of getting a title of ‘a failing nation’. The whole journey of this nation is full of ups and downs. Prime Minister Imran Khan came into power by promising to create a “Naya Pakistan”, however almost 2 years have passed and there is no sign of any major development in the country. From the last two decades, Pakistan is being labelled as the failed nation and has suffered bankruptcy along with bad governance-related issues. Although having an alliance with U.S.A (earlier) and now with China has helped the nation to overcome these Situations but nothing major can be pointed out. The current Prime Minister Imran Khan followed the same modus operandi of any other political party, i.e. to criticize the previous governments for the economic downturn and didn’t achieve anything significant in the process of reviving Pakistan’s economy. The economic downturn can be seen with the multiplicity of other factors such as the low foreign exchange reserves, low exports and high inflation. During his election rallies, PM Imran Khan promised to put the nation on the path of development and even expressed his views to promote the relations with India. However, during his tenure, the relations with India has only worsened. From domestic affairs to international affairs, the involvement of the Pakistani Army in the policymaking has increased in recent years. Gopalaswami Parthasarathy once said that “Every country has an army but in Pakistan, an army has a country”, this very simple statement shows the deep involvement of the Pakistani army in the domestic issues.
Let’s discuss the major challenges of Pakistan has facing now
India and Pakistan went different ways when India got independence from Britishers. However, the countries suffered the same fate in the early years with their same socio-economic conditions; with nearly half of the population under poverty. Both nations shared the same economic challenges but where one side India’s gradual economic development attracted foreign investors, Pakistan’s involvement in the Afghan war, the emergence of religious parties and domination of army in domestic affairs made Pakistan’s economic development arduous. From 1988, Pakistan has sought assistance from the IMF more than 10 times, which indicates its bad economic policies and planning. Pakistan has always shared its GDP’s lion share to its Army and nuclear programs, unfortunately, this made Pakistan’s economic planning incompetent. According to the budget of the fiscal year 2019-20 of Pakistan, all the major economic indicators have shown a downward movement like the growth indicator went down almost by 50% from 6.2 % to 3.3 % and even the inflation indicator is expected to go down by 13%. These figures are all-time low in the last 10 years and the recent bailout package worth $ 6 billion from IMF needs strong political will power in policymaking.
The Constitution of Pakistan guarantees “fundamental rights, including equality of status, of opportunity and before the law, social, economic and political justice, and freedom of thought, expression, belief, faith, worship and association, subject to the law and public morality” to its citizens. Many years have passed but none of these rights were ever given to the minorities of Pakistan. In 2018, Imran Khan promised that “PTI will protect the civil, social and religious rights of minorities; their places of worship, property and institutions as laid down in the Constitution.” But according to the USCIRF 2020 report, the continuous negative trends show the systematic enforcement of blasphemy and anti-Ahmadiyya laws, and authorities’ failure to address forced conversions of religious minorities—including Hindus, Christians, and Sikhs—to Islam, indicating the severely restricted freedom of religion or belief. Pakistan has a rich culture because of the different religious communities but the increasing persecution and atrocities cases on the minorities shows the worrisome disparity in the society. In 2019, a Hindu veterinarian has been charged with the blasphemy against Islam and protestors even burned down the shops of many Hindu shop owners. Increasing extremism and intolerance towards minorities in Pakistan is one of the major concerns for international organisations. In the same report of USCIRF mentioned that around 80 people were imprisoned for blasphemy, and half of them are facing the life sentence or death. This law has been used as the major tool for hardliners to marginalize the minority communities and over 70 people had been lynched to death in Pakistan on blasphemy charges since 1990. All these cases raise the questions on the current government and its efforts to promote a safe society.
Having an independent judiciary system is one of the most important pillars for any democratic nation but in the case of Pakistan, it’s just another tool for oppression and abuse of power. Recently Pakistan got 120th rank in the rule of law 2020 index out of 128 countries, the three major indicators went down negative. In 2019, a video went viral in which a NAB judge was discussing how he convicted the former prime minister of Pakistan Nawaz Sharif for owning unexplained properties in London, delivered his decision under coercion. Since 1973, Armed forces targeted the independence of the judiciary to manipulate the decisions in their favour. In 2018, Islamabad high court judge was sacked for accusing the ISI as he said that country’s intelligence agency was manipulating the judicial proceedings to get the favourable decisions. This was not the first time where the involvement of ISIS undermined the independence of the judiciary system of this nation. Unfortunately, this was the case that happened during the making of so-called Naya Pakistan of Imran Khan.
These are not the only areas where Pakistan is suffering but even the corrupt bureaucratic system and bad foreign policy choices put the country on the path to isolation in the international arena. The continuous obsession over Kashmir and growing extremism in the country can be seen in the policymaking process. People of Pakistan need to rethink about the idea of “Naya Pakistan” and the constant military involvement in their domestic affairs. Though PM Imran khan has tried to make some positive efforts towards religious minorities but he has failed to bring out any major changes in the society. As the Pakistani economy is already struggling, the recent COVID outbreak will soon put the nation on the ventilator support. One can decipher that the Imran Khan government will soon be facing major challenges in front of him and the only way forward would be taking difficult decisions such as to reform the existing economic and foreign policy.
Independence and Beyond: The Indian Subcontinent
As Mr. Lincoln might have said …three-score and thirteen years ago the Indian subcontinent gained independence (August 14/15, 1947) from the British — although Indians were even then substantially running the country. The Indian Civil Service and its administrators, the police and the military were all Indian, as were many members of the Viceroy’s council — the viceroy as the British government’s representative having ultimate say. Thus the day-to-day running of the country was essentially being managed by Indians themselves.
The Hindu nationalist ideas of the Narendra Modi government are uniquely (and mistakenly) revanchist for Hindus were involved in government during the Mughal era. A proud country treasures its history; not Mr. Modi’s BJP Party. It and its goons instigated mobs and participated in the destruction of the Babri Mosque, where last week Mr. Modi was at a ceremony marking the beginning of construction of a Hindu temple on the Mosque site, believed by some Hindus to be the birthplace of the god Rama.
Introduced in the epic Ramayana, he is its central figure, and while it is mentioned he was born in Ayodhya, nowhere does it say where in Ayodhya. The epic also features a monkey king Hanuman and a monkey army that helped Rama in the story. Beliefs are beliefs and if all of this clashes with modern rationality just consider some of the ardent beliefs of other religions.
Of course a harmonious solution for the site might have opted for the structure to be either utilized by both religions or moved to a nearby location.
If religious structures offend, why not convert them for your own use? That is precisely what President Erdogan has done — in the process turning Turkey’s secular tradition upside down, In fact, he led the first Friday prayers at Hagia Sophia, a mosque now by Erdogan edict that was the former Byzantine cathedral museum and a popular tourist site in Istanbul. Modern Turkey’s secular founder Kamal Ataturk is probably turning over in his grave.
No such luck for the early 16th century Babri mosque, it was razed to the ground, a signal to Indian minority religions (Buddhists, Christians, Jains, Muslims, Parsis, Sikhs, even atheists and humanists) of the primacy of Hinduism. The ones who strived so long and hard for India’s independence, namely the secular Fabian socialist Nehru and the inclusive Gandhi would be doing the same as Ataturk, had they not been cremated.
With all its conflicts, any wonder that India hovers precariously near the bottom of the World Happiness Index, as does Delhi as one of the world’s least happy cities — about as nice to live in as Gaza. If Pakistan (number 66 near Japan at 62) and its cities are much higher in the Happiness Index, it has its own problems … like the disappearance of activists. The latest, a human rights activist (Idris Khattak) turned up after three months without a word to the families from the security agencies holding him. Some are not so lucky — they never turn up. Moreover, religious extremism has spawned anti-blasphemy laws that border on censorship and serve as a gag on free speech. The founder of the country was Mohammed Ali Jinnah, an accomplished lawyer who had practised before the Privy Council. A defender of democratic principles and the rule of law, suave, suited by Henry Poole of Savile Row and partial to a whisky before dinner, he would be appalled.
Bangladesh the perennial disaster area is now suffering the triple whammy of its usual flooding, plus the new covid-19 and the consequent lost livelihoods. It is at number 107 on the World Happiness Index, much happier than India ranked 144 and now one of the worst places to live in the world.
In the age of management consultants, experts, specialists and private equity companies with special expertise in turnarounds, perhaps India (perhaps the subcontinent as a whole) could do worse than invite the British back and pay them to run the place. At the very least, it is likely to make life bearable in Kashmir.
Pakistan’s Independence Day: Time for soul searching
Fanatic Hindus in Indian National Congress thought that creation of separate homeland for the Muslim in undivided India is impossible. Fanatic Hindus in Indian National Congress thought that Pakistan would, at best, be a still-born baby.
Even Nehru, an outwardly liberal leader said, ‘I shall not have that carbuncle on my back’(D. H. Bhutani, The Future of Pakistan , page 14). Yet, Pakistan came into being. It proved its viability despite severe politico-economic jolts in post-independence period. Stanley Wolpert paid tributes to the Quaid in following words, “Few individual significantly alter the course of history. Few still modify the map of the world. Hardly anyone could be credited with creating a nation State. Muhammad All Jinnah did all three”. Despite lapse of decades, India still has to reconcile with Pakistan, as a reality.
Unmitigated rancour: The Quaid wantedindia and Pakistan to o live in peace after independence. But, India remained at daggers drawn. In his Will and Testament he bequeathed a part of his fortune to educational institutions in Aligarh, Bombay and Delhi. He never changed his will as he hoped to visit India again.
The 1916 Lucknow Pact was acknowledged as a pillar of Hindu-Muslim friendship. However, Motilal Nehru, at the behest of the fanatic Hindus, shattered the spirit of peaceful coexistence by formulating his Nehru Report (1928). Jaswant Singh, in his book, Jinnah: India, Partition, and Independence reveals that Jinnah shelved the idea of independent Pakistan by putting his signature to the Cabinet Mission’s recommendations. This Mission envisaged keeping India undivided for ten years. The constituent assemblies were to consider the question of division after 10 years. When Congress refused to accept the recommendations of the Cabinet Mission, the British government decided to divide India.
Ayesha Jalal in his paper Why Jinnah Matters (Meleeha Lodhi, edited papers, `Pakistan: Beyond the Crisis State, pp. 33-34 ) recalls `Just before his own death, Jinnah proposed a joint defence with India as the Cold War started to shape the world and the two power blocs began to form.
In marked contrast to Jinnah’s pacifist attitude, when Jinnah left India on August 7, 1947, Vallabhai Patel said, ‘The poison had been removed from the body of India’. But, the Quaid said, ‘The past has been buried and let us start afresh as two independent sovereign States’.
Points to Ponder
India’s belligerence: :India is arming itself to the hilt to harm Pakistan. Here, no-one is lynched or burnt alive for eating beef, imprisoned for voicing dissent on social media, or shouting a slogan. Yogi Adityanath of India’s Uttar Pradesh state equated cows with human beings (Tribune , July 25, 2018). Justice Mahesh Chandra Sharma of Rajasthan High Court told reporters (May 31, 2018) `All doctors are frauds and we could have all been cured of diseases with nothing more than cow’s milk.’ He `urged the Centre to declare cow as India’s national animal and recommended life imprisonment for cow slaughter’. He hypothesized `cow inhales and exhales oxygen’, and `a peacock is a lifelong celibate like Krishna’.
A democracy, not a theocracyIn a broadcast addressed to the people of the USA (February 1948), the Quaid said, ‘In any case Pakistan is not going to be a theocratic State to be ruled by priests with a divine mission. We have many non-Muslims _Hindus, Christians, and Parsees _ but they are all Pakistanis. They will enjoy the same rights and privileges as any other citizen and will play their rightful part in the affairs of Pakistan’ (Maleeha Lodhi (ed.), Pakistan: Beyond the Crisis State).
When an over-ebullient admirer addressed him as `Maulana Jinnah’, he snubbed him. Jinnah retorted, ‘I am not a Maulana, just plain Mr. Jinnah’. About minorities, the Quaid often reminded Muslim zealots ‘Our own history and our and our Prophet(PBUH) have given the clearest proof that non-Muslims have been treated not only justly and fairly but generously. He added, ‘I am going to constitute myself the Protector-general of the Hindu minority in Pakistan’. He joined Christmas celebrations in December 1947 as a guest. In his first seven-member Cabinet, he included a Hindu. Quaid participated in Christmas celebrations in December 1947 as a guest of the Christian community. He declared: ‘I am going to constitute myself the Protector General of Hindu minority in Pakistan’.
The following extracts from the Quaid’s speeches and statements as Governor General of Pakistan reflect his vision: “You are free; you are free to go to your temples, you are free to go to your mosques, or to any other place of worship in this state of Pakistan…you may belong to any religion, caste or creed that has nothing to do with the business of the State…”.
A. K. Brohi, in his The Fundamental Law of Pakistan, argues that Pakistan is an Islamic state, but not a theocracy.
Mixing religion with politics: Our Constitution has a long list of Islamic rights. But they are circumscribed the proviso that they are not enforceable through courts. Our law of evidence lays down conditions to qualify as a competent witness. But, a proviso makes any witness acceptable if a competent one is not available.
Pro-Rich democracy: In his study of political systems (oligarchy, monarchy, etc.), Aristotle concluded demokratia was probably the best system. The problem that bothered him was that the majority of free people (then excluding women and slaves) would use their brute voting power to introduce pro-poor legislation like taking away property from the rich. During Aristotelian age there was only one house, a unicameral legislature. Aristotle too was a man of means. His household had slaves.
Aristotle suggested that we reduce income inequalities so that have-not representatives of the poor people were not tempted to prowl upon haves’ property. Like Aristotle, American founding fathers were unnerved by spectre of `rule of the proletariat’.
American founding father James Maddison harboured similar concerns. He feared `if freemen had democracy, then the poor farmers would insist on taking property from the rich’ via land reforms (Noam Chomsky, Power Systems, p 84). The fear was addressed by creating a senate (US) or a house of lords (Britain) as antidotes against legislative vulgarities of house of representative or a house of commons., a house of peoples (lok sabha) vs. council of states (rajya sabha) in India, and so on.
Mafias: William A. Welsh says, `The rise of democracy has signaled the decline of elites (Leaders and Elites, p.1). Not true of Pakistan? Here talent rusts and mafias prevail. We see mafias all around, in media, politics, justice, education and health-care.
Why democracy is flawed? Democracy in Pakistan failed to deliver the goods as it ignored ‘sine qua nons’ of Aristotelian demokratia. The SQNs are honesty, merit, nationalism, spirit of sacrifice, corruption-free public services, across-the-board military-civil accountability, truthfulness and welfare of the masses.
The demokratia envisions opportunities of political participation for larger proportions of the population and across-the-board accountability. Aristotle would rejoice in the grave to see both, Pakistan’s National Assembly and the Senate, being populated by the rich. One member defiantly wears Louis Moinet `Meteoris’ wrist-watch, worth about Rs. 460m. Another, with a capacity to shut down the whole country, lives in a 30-kanal house (his divorced wife denies having gifted it). They never took any legislative steps to equalise citizens in access to education, medicare, housing and jobs. In short, in all realms of life.
Our governments never looked into the origin of landed aristocracy, chiefs and chieftains in the subcontinent
In India, feudal fiefs were abolished in 1948. But, they have a heyday in Pakistan even today because of a decision of the Shariat Appellate Bench of the Supreme Court of Pakistan in the case of the Qazalbash Waqf versus Chief Land Commissioner, Punjab, on 10 August 1989 (made effective from 23 March 1990). The Court, by a 3-2 vote declared land reforms un-Islamic and repugnant to injunctions of Islam.
Article 38 is titled ‘Promotion of social and economic well-being of the people’. And abolition of riba is just a sub-paragraph. While we re-christened riba as PLS, partnership as modarba/mosharika, and so on, we did nothing to provide social justice to the people. We tax people without taxpayers’ welfare. Locke and others say government can’t tax without taxpayer’s consent.
Quest for stability: Pakistan’s demokratia practitioners are subconsciously contemptuous of separation of powers. The stakeholders appear to suffer from ‘I’m the constitution’ narcissism. Former finance secretary Saeed Ahmed Qureshi in his book Governance Deficit: A Case Study of Pakistani recounts ‘Eight blows to the Constitutional System’ including dissolution of the Constituent Assembly, dismissal of elected prime ministers, induction of Gen Ayub Khan as defence minister on 24 October 1954, and imposition of martial or quasi-martial law ‘for 33 out of Pakistan’s 68 years of history’.
Pakistan is a divine gift that we need to protect with our blood and sweat.
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