The Truth is Out There

Throughout history, notable events have occured when people have found a way to challenge the status quo often by opposing (even breaking with) social customs and the law. I'm not on that level of opposition so in some respects, I am to blame for developing a sense of 'switchedoffness'. I should challenge what is not right or what conflicts with my inner beliefs. I have the power of protest because of where I live and should use it, I remind myself. I was raised in a democracy and presumably I have the freedom of speech that others don't. Privileges that make me fortunate as well as responsibilities that come with those privileges.

And yet a few days back, I sat through a very uncomfortable meeting on the matter of 'extremism'.  You know, the whole argument about anti-establishment information being drip fed into young minds by anti-state agents. Typically, Islam comes up (in truth, isn't Islamic ideology what this is all about?) though they throw in the other objectionable - right-wing Nazi-sympathy - (a late addition to the topic) as some kind of neutralising factor so that the Muslims in the audience don't feel that they are under seige.

It's true; extremists exist. And they do much damage - take a look at Syria, Afghanistan, Pakistan, Nigeria etc. There must be a counter narrative to challenge blinkered thinking - a free education system that allows people to make up their own minds in these places - sometimes backed with counter actions (intelligence). But on this occasion I sat through this meeting, democracy, freedom and all, and I felt like the most disempowered person there is. I remained silent, unable to speak up but also torn between what I know/feel is happening to what I am being told. My problem is that continually, the freedom to speak out in protest of government policy, to voice an alternative view, is being marginilised under the weight of the media that cherry picks its commentary when reporting major world events. Remember, they filter the news for us and as most people passively consume, we don't often think about the after effects.

Why is it that the popular counter narrative to extremism (headed by the likes of Malala Yousafzai etc.) now feel like the conflict of an old establishment with its own less-than-benevolent interests against newer forms of protest against them? Why is it, that despite my clear revulsion at the tactics employed by militants (Taliban, Boko Haram* etc.), I think that there is an argument that they should be part of the dialogue for building long term peace? Why is it that I just don't trust the media, the motives of governments driven by capital interests and their third world stooges when they claim that they are fighting for 'freedom' and 'democracy'?

Damn it. I live in a democracy, but dare I speak in favour of something that runs counter to the popular narrative, then I'll be lumped with the extremists that I object. Despite the hundreds of TV channels, most converge at the same place. And despite the millions of websites, the vast majority again, spout a narrative that has been predecided. Dare anyone seek an alternative view? IPs are tracked, web-searches are indexed and profiles are built. It begins, over time, to erode one's confidence to speak up and certainly affects my confidence in state instutions. I'm reluctant now to believe in much of what I'm being told and have learned the art of silence. Extremists/counter-extremists; I don't think that we are in a safer, better world, but not for the reasons that we are told. In a way, my freedom of thought is my most precious freedom, but it is isolating and useless without the freedom to speak up.

The truth, as they say, is out there.

 Image: The Haunted Man

*Read here for an alternative on the Nigeria situation: 'Dear World, Hashtags won't #BringBackOurGirls'

A Song for Peace - سوله

بریښنا امیل - سوله

Quite understandably, I guess, we Pashtuns are good at lamenting our troubles in our music and poetry. I like the optimism in this song however and Sola (Peace) by Brekhna Ameel gives us a chance to savour the positivity. May Allah be merciful and guide us.

Two-Muslim Theory: Part 1

Article originally by Tahir Mehdi appeared in the Dawn. Presented here in an adapted format. 

Introducing Bacha Khan

When someone says 'Muslims of Indo-Pak subcontinent' with reference to history, does this refer to one unanimous, monolithic block of people with no shades and diversity? The reality is divergent political interests and ambitions of Muslims throughout the subcontinents history before and beyond the period that ended on this day 65 years ago. A reintroduction to these groups and how the new state of Pakistan responded to their political aspirations might help us understand where we stand now.

Pre-partition Muslims can be classified in many ways beyond sectarian differences within Islam. The followers of one sect are not a completely homologous group either, as they may differ on other counts like economic class, cast, language, culture etc. These attributes have an impact on way people behave and act in spheres of economy, politics, culture and even faith. It's only natural to consider that all these factors make one what he or she is. Instead of labouring over an academically-sound definition of each, this post offers an example of one person from two of these two groups.

Abdul Ghaffar Khan was born in 1890 to rural middle-class Pakhtun parents of Utmanzai, a small town in the present day district of Charssadda. At the age of 20 he opened a school in his village. He had woken up to the fact that his people have no future if they don't educate themselves and their children. The tall, young man proved to be a zealous missionary. He would walk for miles from one village to the other with his simple message – educate yourself and abstain from violence. He was a devout Muslim, a five-timer namazi parhaizgar and would draw heavily from Islamic history and the Prophet's sayings to rally fellow Pakhtuns. People joined him in droves. 

His appeal matured into charisma and in his 30s, he founded a social reform movement named Khudai Khidmatgar (Servants of God). By now he was named Badshah Khan or Bacha Khan. The movemen gave its volunteers a uniform that was red and organised them on the pattern of a militia that was, in his words, armed "with the weapon of the Prophet – that is, patience and righteousness. No power on earth can stand against it." It was only Bacha Khan who could unarm Pakhtuns who otherwise were considered quarrelsome and trigger-happy.

The Red Shirts, as the volunteers of the movement were known as, were against the British rule and demanded self government. For the British, the then province of NWFP had great strategic importance. It was a so-called buffer against the Afghan government that was not friendly with the Raj and also against the Russians whom the British dreaded as their rivals.

The Bolshevik revolution of Russia in 1917 was emerging as a huge challenge for Imperialism. It had a natural affinity with the nations oppressed by the British. The Russian revolution was colored red. The sight of a Red Shirt in the Peshawar valley gave the British a fright. At Qisa Khani Bazar in 1930, the frenzied British forces fired directly at a protest rally of unarmed Khudai Khidmatgars killing many hundreds. The movement and its committed cadre did not budge. They stood fast. Many estimate that at its peak there were as many as a hundred thousand Red Shirts.

When the British adopted a cautious policy of sharing power with local political forces and initiated limited franchise elections, the group allied with Indian National Congress. It contested successive elections, won majority and formed governments in the province. As the British hated them, they would conspire against the Red Shirts and jailed Bacha Khan frequently and for long periods but could not undo the politicisation of the Pakhtun middle class that he had initiated.

Pakhtun felt comfortable with Congress and that didn't bear out of some personal friendship between the top leaders. Congress accommodated politics of budding smaller sub-national groups, offered them space for growth and opportunity to integrate with others without giving much consideration to religion. On the other hand, Bacha Khan did not owe his 'fearlessness' vis a vis Hindus to Pakhtun chivalric traditions, instead he had earned this confidence through successive electoral victories. He had a large constituency where Muslims were in majority. There were Hindus too but Pakhtuns did not see Hindus as threat to their religion or politics.

Despite its vociferous campaign Muslim League could not ignite fears of Hindu domination in the support base of Bacha Khan. His comrades won the land mark elections of 1946 with a thumping majority. He opposed the Partition on the basis of religion, but it happened. His democratically elected government was dismissed 8 days after the independence, on 22 August, 1947 when Muhammad Ali Jinnah was the Governor General and Liaqat Ali Khan was the Prime Minister.

read more in the next posting

World War Z

I haven't seen the film of the same name, but I understand from the interviews with author, Max Brooks, that the film has had the Hollywood treatment and is very different from the structure of the original narrative, World War Z: An Oral History of the Zombie Wars. That said, provide it is less gory horror, I do like an adventure/thriller flick and a reinterpretation of a story is no bad thing. In fact, Max Brook's book itself is inspired by Stud Terkel's The Good War: An Oral History of World War Two and the zombie films by George A. Romero. Alongside reading the book in ePub format on my iPad and on my Android phone (also available here), I've tried listening to the much celebrated audio (abridged) version of the book (it is there on Youtube). The latter, voiced by actors for the various different parts means that I need to be able to have the time to plug in my headphones whilst being pretty close to an Internet connection, which is something that isn't always a possibility, these days.

Apocalypse

The book, published in 2006, is a written as a series of first hand accounts in a world with a radically reduced population following an outbreak of a virus with Patient Zero in China over runs the Earth turning humans into the living dead. It goes beyond a traditional horror genre and deals with post-apocalyptic chaos brought on by world-wide panic. Fear of the zombie virus spreading uncontrollably and denial of the extent of the spread of the disease is followed quickly by sudden movements of entire populations and societal breakdown. Most governments can offer little in the way of strategy and are unprepared against zombie attacks and the spread of mass infection. The collapse of social order is explored through a series of individual accounts.

In the book, Max Brooks travels the world, and we learn about the individual personal wars and survival stories of the characters that he interviews. Underlying them is the subtext of how we live today - our political and social identities and how humanity can unite when faced with an adversary within. 

Ultimately World War  World War Z is both cautionary as well as hopeful. We are reminded that evil lurks, waiting restlessly to be unleashed when our structures fall apart. It also reminds us that good simmers below the surface, capable of defending and rebuilding a devastated world.

Protecting Education from Attack

Students and educators in situations of armed conflict face violence every day. Schools and universities should be safe havens, where communities can work toward a better future. Instead, in many places, these institutions have become the targets of violent attacks for political, military, ideological, sectarian, ethnic, religious or criminal reasons.

Attacks on education are any intentional threat or use of force—carried out for political, military, ideological, sectarian, ethnic, religious, or criminal reasons—against students, educators, and education institutions. Attacks on education may be perpetrated by:

• State security forces, including armed forces, law enforcement, paramilitary, and militia forces acting on behalf of the state.
• Non-state armed groups.

Attacks on education include attacks on:

• Students of all ages.
• Educators, including school teachers, academics, other education personnel, members of teacher unions, and education aid workers.
• Education institutions: any site used for the purposes of education, including all levels of education and non-formal education facilities, and buildings dedicated to the work of ministries of education and other education administration.

The occupation or use of education institutions by armed forces or other armed groups can lead to attacks on education institutions and can displace educators and students, denying students access to education.

Learn more by following the GCPEA website and their postings on Twitter.

MMXIII: Happy New Year

!نوی کال مبارک

Created in Tagxedo.

Peace. Hope. Prayers.

 !سال نو مبارک
!نیا سَال مبارک

Day Of Ashura

Yaum Al Ashura (Day of Ashura) marks many important events to Muslims, both Shia as well as Sunni. Many Sunni Muslims, for example, observe a voluntary day of fasting to observe the day that Prophet Moses (AS) freed the Israelites from the bondage of the Egyptian Pharaoh.

Along with this Muslims also remember this day as one of the most tragic events in Islamic history. Yaum Al Ashura (Day of Ashura) commemorates the Battle of Karbala (in present day Iraq) on the 10th of Moharram (61 AH).

The battle marks the conflict between a small group of supporters and the family of Imam Hussein ibn Ali, son of Ali ibn Abu Talib and grandson of Mohammed (PBUH) and a much larger military detachment from the forces of Yazid I, the Umayyad caliph, whom Hussein had refused to recognise.

Hussein and all his supporters were killed, including Hussein's six month old infant son, Ali al-Asghar ibn Husayn, and the women and children of Hussein's house were taken as prisoners. The dead are regarded as martyrs by Muslims, and the battle has a central place in Islamic history and is frequently referenced in  Islamic literature.

The events leading up to the tragedy at Karbala are at the heart of the schism that followed between the early Muslims. Even today, we are not free from the divisions; so whilst they exist and sectarianism continues to hurt the Muslims; let us remind ourselves that Moharram is both the blessed first month of the Muslim calendar and an official month of peace. 

MCDXXXIV - 1434 - ۱۴۳۴

1434 Hirji. New Year. Moharram. Peace.

Sheikh Zayed Masjid, Abu Dhabi. 

Photography by me.

اختر مو مبارک

Eid Greetings

Tor_Khan تور خان

Peace and Togetherness

The art of classical calligraphy is famed across the Muslim world, and many of the languages that are written in an Arabic-based script have fine examples of calligraphy in manuscript, carvings and other décor.

With Pashto, this is harder to find, but I include an example here. It is a peace message for Afghan unity entitled سوله او یوالے (Peace and Togetherness) that reads beautifully.

 

Tor_Khan تور خان

جنګونه ودروئ

 جنګونه ودروئ
* * *

ای د جنګ غاړو دا روان جنګــــــــــــونه ودروئ
دا د افغــــــــان په وینو ډک سینــــــــدونه ودروئ

ترڅـــــــــــوبه هره ورځ روانې جنــــــــازې وي دلته
د خـــــــــــدای په پار دا ناروا قتلــــــــونه ودروئ

ولې دبل په لمســون خپل ښکلی وطن ورانوئ؟
په خپل وطـــــــن کې د جګـــــړې اورونه و دروئ

د کونډو رنډو یتیمانو غږ اسمــــــــــــــــان ته رسي
نور مو په کليــــــــــــــــــو راروان بمـــونــــه ودروئ

زمـــــــــوږ د خاورې هر قـدم په هــدیرو ډک سوی
بس کړئ ، وطن کې په هر کور غمــــــونه ودروئ

تر څو به دا وطن سوزیږي د جـــــــګړو په اورکې
جنـــــګونــــــــه ودروئ دا مـــرګــــــــــونــه ودروئ

د وطن مــــــــــوردی چې ځوریږي دبچو په ویرکې
نور دې ویرجنې وطــــــــــــن مور دردونه ودروئ

* * *
حفیظ الله خالد
ویانا / ۷ /۹/ ۲۰۱۰

I Want To See The World United ...

The song comes from the UN's 7 Billion Actions series, and gives us a chance to look forwards with a simple message of unity.  It is a good way to start the New Year.

Hope and wishes.

Zarteef Afridi Khan

Just a few kilometers from the municipal limits of Peshawar, Jamrud lies in the Khyber Agency tribal territory where the law of Pakistan does not hold. Here the Pashtoon code of conduct holds sway. Display of weapons is a matter of pride in a land where education has taken a back seat for most. On 8 December 2011, human rights defender Mr Zarteef Afridi Khan was shot dead by unknown gunmen in Ghundai area near Jamrud Bazaar while he was on his way to work at a local government-run school where he served as headmaster.

Prior to his murder, Zarteef Afridi had been active as the Human Rights Commission of Pakistan's core group coordinator in the area. Apart from his role in HRCP, Zarteef Afridi had been active with a number of peace groups in campaigning for the release of dozens of prisoners under the Frontiers Crimes Regulation.

He was known for his pacifism and his commitment to the cause of education he began his teaching career in 1983 when he was prevented by his mother from from going to Soviet Russia for a degree in engineering. His commitment to the cause of human rights meant that he became a vocal advocate of equal rights for minorities, women and children and his campaign for the release of people jailed under the Frontier Crimes Regulations won him the respect of the people of Jamrud. In the mid 90s Zarteef Afridi coupled his teaching with activism through the platform of Democratic Commission for Human Development.

It is reported that Zarteef Afridi had been receiving death threats from local militants for his work in organising a congregation of tribal elders.

Teacher, Human Rights Activist, Social Worker.
Killed December 2011

Moharram 1433: محرم ۱۴۳۳

As well as heralding the start of the New Year, Moharram محرم remains a month of remembrance and one of the four sacred months of peace. The Battle of Karbala that signifies the martyrdom of Husayn ibn Ali (RA) in 61 AH is marked during the 10 day period of remembrance that culminates with Yaum Al Ashura.

Moharram 1433

محرم ۱۴۳۳

11.11.11

At the end of World War I an armistice (truce) was called and soldiers not more than a 100 yards from each other laid down their weapons and the silence on the battlefield was "the voice of God" speaking to mankind. In 2011 on the 11th hour of the 11th day on the 11th month bells will ring out across the world for remembrance of all who have suffered from war and for hope that the world will find its way out of this killing mindset that has plagued us for far too long. Join us by ringing bells and remembering on November 11th, on 11/11/11 at 11:00am.

Peace out,

Dave Logsdon

Veterans for Peace, Minneapolis

Read more.

United We Stand

Peace on Earth

In this mini-series on postings tied to a common theme, here's one that both amuses and bewilders. The idea that Peace on Earth might somehow be tied to "alien intervention" (see this posting) is one that was taken seriously enough to get a mention at the United Nations. When he was in power US President Ronald Reagan made several speeches with regards to the challenges humans would be met with in the face of an alien invasion. Open interpretations, of course and take with a pinch of salt or several if you need to, but also consider the latter part of this message:

"... when you stop to think that we're all God's children, wherever we may live in the world, I couldn't help but say to him [Gorbachev], just think how easy his task and mine might be in these meetings that we held if suddenly there was a threat to this world from some other species from another planet outside in the universe. We'd forget all the little local differences that we have between our countries and we would find out once and for all that we really are all human beings here on this earth together." 

International Day of Peace

21st September. Peace Day.

Dedicated to everyone. Click here to find out more.

First of all:

إنا لله وإنا إليه راجعون

 
There was another high profile assassination in Afghanistan on the eve of International Peace Day. There's a long history of 'blame' in the ongoing Afghan conflict, but right now, let us remember all those who have suffered. May Allah continue to inspire hope and determination to people wherever they may be in the cause for peace and reconciliation.

My feelings remain mixed about the some of the over-simplified representation of this day. I really want the day to have significance. The possibilities post-peace makes the struggle for it worthy of high priority attention. But somewhere I think two things on this website sit uncomfortably with me. Firstly, I not so forgiving of Europeans who overlook the fact that people in conflict zones need to have a full stake in their own peace. Don't get me wrong - every little bit helps, but peace is not something that can be delivered by the egos of pop star and celebrity appearances (who often seemingly miss the point). But the other question which arises, and one that I think is crucial, is the one that asks, "How can we have peace when the causes for disharmony and division are not part of the dialogue for peace?"

Theme continued in the next posting.

Klaatu Barada Nikto

We Come in Peace ... 

Robert Wise's 1951 film, The Day the Earth Stood Still inspired by Harry Bates 1940s science fiction short story, "Farewell to the Master" is essentially a story of alien humanoid and his seemingly motionless robot companion who comes to Earth with a message of peace coupled with a stark warning to humankind.

Throughout the story, the robot Gort (Gnut in the story by Bates) appears motionless, only reanimating by firing a laser from an eye/visor when protecting Klaatu, the alien protagonist. As a way of pacifying the robot the words "Klaatu Barada Nikto" are spoken. What is never explained is the exact meaning of the alien language and so the words are purposely left open to interpretation. The line has made it into contemporary science fiction (and political) culture and the popular conjecture is that the words are a fail-safe, "shut-down"/"do not retaliate"/"we come in peace" type inter-galactic message. The message still resonates strongly and as an example, try inserting about:robots into your Firefox Browser. 

Theme continued in the next posting.

Because Of the War ...

د دی جګړو له لاسه

حفیظ الله خالد
* * *

نور دی جګړو له لاسه

هر یوانسان ستړی دی

هلته زموږ وطن کی

هر یوافغان ستړی دی

ا نسان لا پریږده چې نن

ځمکه آسمان ستړي دي

د دی اوږده ناورین نه

وخت اوزمان ستړی دی

ګلان په اور کی سیزي

چمن بوستان ستړی دی

ځای هدیرو که نسته

غراو بیابان ستړی دی

مه وړې ماشی ته نورلاس

بس کړې روان جنګونه

په کلیومه شیندی اور

مه ورانوۍ کورونه

چی دی جګړو له لاسه

له دی قتلو له لاسه

نن هر افغان ستړی دی

هر یو انسان ستړی دی

* * *

Never Ending Story

11.9.11

Do I dare put on the television, switch on my computer or pick up a newspaper on a day like this? I, like millions across the globe, have expressed sadness and regret for what happened on this date 10 years ago and how the death and destruction associated with this date continue to haunt us.

The constant media reminders turn the 9/11 attacks into a tragic story of division and misery seemingly without end and this is the thing that troubles me the most. Any credible observer would come to the conclusion that Afghanistan and Pakistan have been brought to their knees by the war on terror and the Pashtoons have suffered the 'most' from the aftermath. 

This isn't about forgetting, but letting go. Last year I wrote: 

I hope that in letting go, we reach an understanding that all is not what it appears. I hope that the innocent are not punished for that that they didn't do. I hope that those with power understand that we must ensure the safety of each other ...

... And I hope that one day when we are free, we fully understand that collectively we are the custodians of the Earth and that collectively our freedom, prosperity and peace are mutual.

Dedicated to Ahmed Omed Khpulwak, BBC Pashto Journalist, killed by a US solider who 'mistook' him for a suicide bomber, July 2011.

 احمد اميد خپلواک