The Bell (in School)

The sparkling, splashing chandeliers
These eyes are all without any fears
They go to schools, they learn the books
Each one is Malala—from the looks

The girls there once carried the water
With their jingling wrists as they would made laughter
Like kids they crazed in woods down the hills
And the valley was enchanted with their spells

Then came the beasts and burnt the woods
Large in number clad in hoods
They closed the schools, they forced the girls
To wear black robes and hide their curls

The guns they carried killed the song
The song of peace which had history so long
Among the shepherded, beyond the hills
The plains of Peshawar which knew the skills

And one day stealthily she made her way
To her deserted school in the light of the day
She entered there and rang the bell
Oblivious was she, beasts were there to kill

They fired the guns though she was stopped
But the bell rang louder it never dropped
Her enemies died but she survived
Her valor kindled and millions revived

(Muhammad Arif Tangi)

Af-Pak-US Triangle and 2014 Scenario

The post 2014 scenario in Afghanistan is broadly portrayed as a nightmare. While U.S. Secretary of State John Kerry in his recent visit to Pakistan has already hinted a “draw-down”, there are widespread apprehensions among the analysts of repetition of the early 1990’s civil war with ethnic, religious, sectarian and proxy war contenders for the thrown of Kabul. The picture is further portrayed fizzy as U.S–Afghanistan Strategic Partnership Agreement is yet to evolve into a comprehensive bilateral agreement about the possible presence of US troops in Afghanistan after 2014.

Whatever the situation might be one thing is sure that the three countries US, Afghanistan and Pakistan are either the direct beneficiaries of any peace-building process or they will be bearing the brunt of a possible long-term continuation of the conflict and terrorism. In the last 10 years or so we have been witnessing distrust on either side of the Afghanistan-Pakistan-United States (Af-Pak-US) triangle and it is important to learn lessons from the past before embarking on any post-2014 journey for the region.

Significant in this regard is US model of the Af-Pak. Since the term was first used by Richard Holbrooke, the Obama administration’s Special Representative for Afghanistan and Pakistan, the region was conceived as a “single theatre of operation” to “disrupt, dismantle and prevent” Al-Qaeda. But the term had other implications too. It was supposed to serve as a democratic model to slowly and gradually bring democratic forces in the two countries together through people-to-people contact, businesses and to some extent military partnership. It was probably envisioned that democracies in the two neighboring countries will open up avenues for dialogue, mediation and reconciliation and thus reducing the chances for not-state actors to have sanctuaries in either of the countries. However, lacking the vision both Karzai and Zardari administrations fell prey to their internal political compulsions and cooperation between the two countries could not evolve. Consequently both the countries blame each other of sponsoring terrorism and interference and due to which many areas of FATA and Khyber Pakhtunkhwa are now virtually under the control of the Taliban.

The Af-Pak model was conceived in the broader regional and international interests of the super power i.e. the US. However, like all plans challenges surface when it comes to implementation. The plan largely depended on the holistic processes that have been shaped by diverse factors within the triangle as well as with the inclusion and exclusion of other players regionally and internationally. One such intrusion in the triangle is the Indian influence in Afghanistan and its support and training for the Afghan National Security Forces.  This will remain the bone of contention between Afghanistan and Pakistan until the tension between India and Pakistan is normalized to the extent that it may not disturb the trust between Afghanistan and Pakistan. Otherwise the security apparatus in Pakistan will continue its reluctance to go after terrorists’ sanctuaries on the pretext that growing Indian influence in Afghanistan will greatly undermine Pakistan’s own security concerns not only on the eastern border but also on the western side and beyond the Durand Line.

The current apprehensions are largely founded on the impression that Afghanistan is largely dependent on international security assistance and if such assistance is withdrawn, non-state actors would not only be able to destabilize the country but will also ignite ethnic, religious and proxy conflicts. It is, therefore, very important to scientifically calculate the strength and weakness of the Afghan state, its economy, its security apparatus and the magnitude of threats it is supposed to face in case of a possible withdrawal of international assistance. Significant in this regards is Afghan Presidential election to be held in April 2014. We had been witnessing in the previous elections that electorate was manipulated and massive rigging and corruptions scandals were reported. Afghans want peace and prosperity and free, fair and transparent elections would be the key to bring creative and constructive leadership to the front who would be able to deliver in times of extreme crisis. 

While we may yet to decide between a “withdrawal” and a “draw-down” by the US, one thing is imminent that the NATO forces are supposed to withdraw and they will need the same route through which they have been provided all the supply. In the recent past NATO supply has been continually halted by terrorists’ attacks and by Pakistan’s own security concerns. Moreover, the right-wing political parties in Pakistan are specifically mindful of this supply line and some of them are now ruling Khyber Pakhtunkhwa. These supply lines pass through FATA, Khyber Pakhtunkhwa and the Pashtun areas of Baluchistan. In these areas Taliban operatives have sanctuaries, networks and parallel governments. These areas are politically marginalized and have been partially devastated by terrorism, military operations, internal displacement and natural disasters. In the past these areas have been largely neglected and were not made stakeholders in the decision-making process. It is, therefore, pertinent to mention that in the wake of NATO‘s withdrawal we may likely to see challenges of unprecedented magnitude which may totally or substantively jeopardize peace in the region.

The possibility for sustainable peace exists within the Afghan-Pakistan-US (Af-Pak-US) triangle and trust deficit on each side of this triangle has devastating implications not only for the three countries but also for the entire region. It is quite obvious that an Afghan, an American and a Pakistani are suffering from lack of peace or conversely they will benefit from peace. The choice is simple.

Published on the website: http://angelmerisi.com/2013/09/af-pak-us-triangle-and-2014-scenario/

If you ask me about the problems of education in Pakistan

In our society education is mostly taken for granted and parents and teachers have some vague understanding of it. The understanding is vague in the sense that the society at large has not fully internalized the meaning of education and due to dogmas and superstitions the essence of education is somehow misunderstood.

The bottom line is that formal education and schooling is only superficially accepted as something which will ensure better social status or some refined tastes and this kind of education is never considered equal to religious education to which parents obsessively adhere to. This focus on religious education greatly undermines the formal education process which is considered inferior and which only relates to success in this world.

During my childhood I used to go to mosque early in the morning and later in the evening for religious education such as learning Arabic script of Quran and basics of Islam.  In between these two sessions there was a big interval for formal school timing which also began with the recitation of Quran and some compulsory subjects like Islamic studies. Most of this religious education remained repetitive til my 10^th grade and even beyond my college days. Adding five times prayers a day with two time’s formal religious education in mosques and at least two more hours of religious education at school with repetitive subjects and religious themes remained my routine til 16 years of age.

There was no provision for sports in my school and the morning and evening time was already occupied. So it was natural that during the school time we were mostly diverted from our studies and would try to find as much time for sports as was possible.  The formal learning of other subjects such as mathematics, language and science was mostly rot-learning and we never understood what these subjects were all about as we would only cram them for passing exams. This cramming and rot-learning continued til my Masters studies and like all others I did Masters. I faced no hurdle in my formal education as the same thing was practiced by everybody and even our teachers. I got a very good job and I even qualified for a foreign scholarship.

Most of the skills I learnt after my formal education due to the demand of my job and for earning livelihood. I am still learning even in my thirties and as compared to others, this realization was a bit earlier due to my interaction with some good friends, reading books and newspaper, watching movies and using internet. I somehow changed and began to understand things more scientifically but when I look at my friends and colleagues they are the same. For them lack of language and skills is a kind of complex which they cannot cure. In fact, it would be a herculean task to motivate them to get rid of their comfort zones and start learning.  

Looking today at our education system, I can see no change save some English medium schools where students are more fluent in English and shaper at learning by rot. Rot-learning and fluency in English is a guarantee for getting good marks, acceptance to good institutions and better prospects for jobs. If I am asked to identify problems in the education sector I would say:

1.       For a majority Muslim Pakistani society education has no other meaning but religious education.

2.       Most of the student’s time is consumed by religious education which is often repetitive.

3.       The teachers, parents and educational administrators are not fully aware of the importance of formal education.

4.       Most of the teaching is rot-learning and hence no real understanding of mathematics, science and other important subjects.

5.       The same students compete for jobs and those with relatively better grades and, in few cases, better understanding get jobs.

6.       Due to lack of understanding we are not producers but consumers.

7.       Our institutions lack workers with the desired skills to run both public and private institutions.

8.       Most of our problems are increasing and there are no signs of progress and development.

On Political Rights

Politics, power and empowerment may be considered synonymous. Without political autonomy, power-share and empowerment people may likely to become escapists, romanticists, idealists and dreamers. That is why religion and isms attract people in states where power is concentrated in a few or where massive repression, marginalization or alienation of people can be seen.

The repressive state itself may be responsible for creating negative perceptions against the state or those who rule over it. To add insult to injury repressive states most often engage in perpetuating patriotism through fears, fallacies and vested interests. 

Struggle against the repressive states is mostly represented by catchwords like revolution, freedom and separation. In democracies a more pragmatic approach towards constitutional reforms is being adopted. People also use street power to build pressure against democratic regimes that tend to be repressive. However, such struggle may not necessarily end in greater rights for the oppressed and the marginalized and in some cases the society at large is destabilized. 

How could one explain who is right and who is wrong in countries like Egypt and Syria for example? Is violence for getting political rights or conversely for suppressing political dissidents by states is justified? What if states do not listen to the perceptions of the people for which the states themselves are responsible? 

Or should we be looking for other possibilities? Shouldn't we think that the state itself is an artificial entity which can either ensure you greater freedom through subjugating other states or if you are already living in a client state you either choose to struggle for the freedom of the state or become part of the power-game? Isn't the moral choice here so elusive? 

In any case, a more rational and pragmatic approach towards political rights may be better. Relying on people’s negative perceptions for the state may not be very fruitful as perceptions may change through fears, fallacies or vested interest. It is high time we liberate our political thinking from futile escapism, narcissist romanticism and daydreaming. If politics is a science, let’s play it scientifically with the utmost art of training ourselves in its intricacies.

The Game of Single Ministry

A friend suggested Game Theory in Pakhtun Hujra. I am still studying the theory but the topic has nothing to do with Game Theory and its application in politics and governance. I coined this title because it seemed interesting to me.

PTI secured a clear mandate in the last elections and as per its election manifesto its government was supposed to show some visible changes in the governance structure of the province. However, 90 days are about to complete and we are yet to see any visible direction for improving governance of the province.

Somewhere in this Hujra I had suggested that the people did not expect a “change” overnight. What the people will be interested in is to see what direction the PTI government takes after its exaggerated elections slogans. We know there are bureaucratic hurdles; there is problem of capacity and technical and professional expertise at all levels and there are security risks in a province torn apart by terrorism.

I would suggest to the Honorable Chairman of PTI Mr. Imran Khan to design the Game of Single Ministry in the province for developing an indigenous and pro-people model of governance in Khyber Pakhtunkhwa. The idea is to take one ministry as a model. Start a pilot project for reforming the administrative and bureaucratic mess and ensuring a transparent and accountable system of providing less costly and quality health services to the people.

I would further suggest that the Health Department may be focused keeping in view the fact that a healthy body has a healthy mind. The government should devise a plan to bring drastic changes to the whole health department. These may include appointment of very efficient people on key posts, raising the pay structure of the doctors and support staff, introducing medical ethics and relevant laws for implementation, regulating the sale of drugs, ensuring the quality of hospitals, supporting health units as per global standards and restructuring emergency health services in each district. Special health cards for the poor, health insurance for the government and other employees and payment based health services for the rich may also be introduced. 

Rather than focusing on all ministries, the government may focus on this single ministry. The project document may be designed for one year by expert project designers who are well-versed in the health related problems of the areas. Media and NGOs should be taken on board. A multi-tiered monitoring and evaluating system shall also be designed by ensuring participatory management and decision making process. A special committee of the Provincial Assembly shall directly oversee the performance of health ministry. Modern technology and E-governance tool should be used for saving time and resources. 

It is hypothesized that the Game of Single Ministry if honestly implemented will have several outcomes. Immediately, it will provide the much needed relief to the people. It will help developing a model of governance to be replicated in other ministries. In fact, other ministries will automatically try to redress themselves. The pilot project will win the trust of the people and people will start participating in the good initiatives of the government. It will also invite healthy criticism from the opposition and may possibly help in a pro-people political competition in the province. 

by Muhammad Arif

The Problem of Secularism

The problem of secularism may firstly be considered as a matter of historical progression and can be equated with terms like evolution and civilization from thematic perspectives. Secondly, we need to understand secularism as a matter of degree not of kind. Finally, for practical reasons in transitional societies like ours, secularism as a way of life or secularism as political slogan may be objectively debated.

The Western civilization and life style at presents is leading all cultures and societies of the world. This is because of the fact that the West has been able to internalize the meanings of secular values after a thousand years of social and political experimentation and as a result of the intellectual and scientific developments that have been influencing all spheres of life ranging from individual freedoms to forming institutions like UNO for avoiding large scale destruction of human beings in wars. The concepts of freedom, human rights, and constitutionalism and liberal democracies are ethical choices which have been passing the test of time, improving and evolving along with capitalism; and  through more internal urges and even through a very visible desire to export the same to other parts of the world West is being able to have cultural influence on the world. It is no wonder that thousands of years of civilizations like China, India and Japan are fast adopting Western ways of life and many more countries and cultures of the world have been following despite all the odds of changing societies or polities. Thus secularism and human development have inherent relationship and it can be summed up as Capitalism plus social democracy.

This brings us to the second point of understanding secularism as a matter of degree and not of kind. Countries having higher living standards are relatively secular than countries having a low living standards or with poverty. Living standard is not solely measured in terms of economic development alone but better living standards also include personal freedoms and choices which are still denied in most wealthy Arab countries for example. It may be noted that oligarchies in Arab countries and especially Saudi Arabia have been using Islam as an easy way to sustain their power and the rulers themselves live luxurious lives and have assets and inspirations in Western countries. In China the communist party is only representing a semblance of socialism which has only been restricting several freedoms such as the freedom of religion and the capitalist’s economy is rapidly pushing the society towards Western ideals. In Pakistan a highly secular military and political lot have been supporting Islam due to their inefficiency to sustain a country through other modern means. Some article from the Indian constitution, reference to the British Queen holding the tile of the “Head of the Church of England or referring to US presidential oath are some other examples of the degree of secularism in developed or developing societies. We are yet to see to what extent a campaign for Burqa may be justified by equating it with a campaign for nudity. This is something the Western societies themselves to decide.

Finally, the core issue of secularism in our society or societies like ours is to be debated. Both secularism as a way of Western life-style and as political expediency to transform lives and ensure human well-being will take time as we are yet to join the pace of developing economies where capitalism and social democracy have been taking roots. We are still deeply entangled in the Cold-war politics of ideological confrontation and have not been able to enter the new global economic order of protecting corporation, attracting investments and promoting entrepreneurship. Such ideological confrontation has proved devastating in Egypt recently where state and society are at war and sections of society are siding with another for bringing more instability to their own societies.

When I say secularism as fundamentally a Western ideal, I do not deny the accumulated historical human wisdom of different cultures and even religions such as ancient Greek, Islam or Medina Charter. I am referring to the Western societies who championed the cause of secularism and no other society such as communism in Soviet Russia and China and Islamic society of Medina could provide a genuine parallel or alternative in the practical sense (a practical model and not some abstract ideal notions which are to be implemented).

Secularism has two main strands: Individualistic or societal and legal or statehood. On individual and societal level we may understand it as a matter of degree. Here we may refer to any society which derives inspiration from worldly and materialistic concerns as against superstitions, myths or anything called divine. Furthermore societies are evolving all the time and the divine and worldly are mostly mixed where human being are full of contradictions. However, such societies can be judged religious or secular (worldly here) from the degree of tolerance for diversity and creativity in any form. In our life I witnessed the steady decline of secular/ worldly values in our society due to more space religion (Islam of all hues but importantly Wahabi Islam) received for some very obvious reasons. Consequently, we may see more societal checks on individual privacy and so-called perversions, artistic expressions such music and check on women etc.

The problem of statehood with secular legislation is on the one hand intertwined with individualistic or societal secular/worldly choices, trends and passions while on the other hand statehood itself is the product of the evolution process when disorganized tribal structures were gradually transformed into more complex cultures and way of life and power found a central position for keeping some sort of taken-for-granted notions of stability or security. History shows us that superstition, mythology and religion provided the main framework for intellectual exercise to address insecurities of diseases, disasters and wars etc. Political authority in such cases was mostly justified on the ground of divinity or religion.  

States evolved differently in different parts of the world and many states can be put in different categories from evolutionary perspective.  However, Western model of state survived and passed the test of time not only against the oligarchies, theocracy and military autocracy but also against communism. This state structure with capitalism and democracy is in vogue which in ideal case is supposed to ensure Human Rights and economic well-being of the people. States might have their own internal dynamics like religious, social and culture ones and such dynamics will have their positive and negative influences in democracies but in the end the contradictions would possibly be replaced with more pro-people and worldly (secular) contractions of individuals competing for excellence and the state much more sensitive towards the marginalized.