Friday, September 21, 2012

SO then, 53 “carefully selected” and “chosen carefully Pakistani foreign policy elite” — retired civilian and military officials, analysts, journalists and civil society practitioners — with established expertise on Afghanistan and/or with knowledge of the modalities of policymaking in the US were gathered together.

http://dawn.com/2011/09/06/what-arrogance-what-delusion/


akers (and foreign policy elites, let us never forget) make sure that their friends will find place in the new arrangement? Will there be elections so that the Afghans will freely choose the new ‘arrangement’? If so, what if these people are not elected? What then? Will it then be ‘arranged’ to get them on to the ‘new political arrangement’ by force of arms, and further terrorism? Will we never learn our lessons?
As for a decentralised system of governance being more likely to be sustainable than an overly centralised one (and which will be sensitive to Pakistani concerns!), how do our elites intend to ensure this system of governance in a sovereign, foreign country, named Afghanistan? At the point of terrorists’ guns? I mean is there any sense at all in any of this?
While there are mealy-mouthed references to how the Deep State and the civilian government (dragged onto the scene for no good reason for we know just where the policy on Afghanistan is manufactured) have now given up on a return to the 1990s type of dispensation in Afghanistan (please note the utter arrogance), there is nothing new in this report: it is merely an exercise in recollecting stuff that has been said umpteen times over, making some believe that this report is nothing but an insidious attempt at subtly propagating the views and the thoughts of, with notable exceptions, the very same people who got us into this mess in the first place.
One of the most ludicrous ‘perceptions’ is the China question. I’ll let the report speak for itself: “Some from among the policy elite take seriously the notion that India’s Afghanistan presence is part of a regional strategy to counter China, and in that sense, it complements long-term US interests in the region. For this cohort, Indian presence in Afghanistan will remain a major sticking point in the Pakistan-US bilateral relationship even after 2014.” Boggles the senses, eh reader? Cohort?
And to top it all: “Responses reflected an acute awareness that the Pakistani state had been embarrassed and cornered, with the world viewing Bin Laden’s presence in Pakistan as proof that it is Pakistan, not Afghanistan that remains the centre of gravity of the problem.” And we Pakistanis do not view our country as being the centre of gravity of the problem? Osama was killed in Timbuktu? Tens of our own people are not blown to smithereens every day?
Our sahib log will never learn. We have had it.
kshafi1@yahoo.co.uk

Pakistan’s nuclear bayonet

http://herald.dawn.com/2011/08/18/pakistan%E2%80%99s-nuclear-bayonet.html


Pakistan Army personnel with a fighter jet
An extremist takeover of Pakistan is probably no further than five to 10 years away. Even today, some radical Islamists are advocating war against America.
In an enthusiastic moment, Napoleon is said to have remarked: “Bayonets are wonderful! One can do anything with them except sit on them!” Pakistan’s political and military establishment glows with similar enthusiasm about its nuclear weapons. Following the 1998 nuclear tests, it saw “The Bomb” as a panacea for solving Pakistan’s multiple problems. It became axiomatic that, in addition to providing total security, “The Bomb” would give Pakistan international visibility, help liberate Kashmir, create national pride and elevate the country’s technological status. But the hopes and goals were quite different from those of earlier days.
Back then, there was just one reason for wanting “The Bomb” — Indian nukes had to be countered by Pakistani nukes. Indeed, in 1965, Zulfikar Ali Bhutto had uttered his famous statement about “The Bomb”: if India got it “then we shall have to eat grass and get one, or buy one, of our own.” In the famous Multan meeting that followed India’s victory in the 1971 war, Bhutto demanded from Pakistani scientists that they map out a nuclear weapons programme to counter India’s. Pakistan was pushed further into the nuclear arena by the Indian test of May 1974.
Although challenged again to equalise forces by a series of five Indian nuclear tests in May 1998, Pakistan was initially reluctant to test its own weapons for fear of international sanctions. Much soul-searching followed. But foolish taunts and threats by Indian leaders such as L K Advani and George Fernandes forced Pakistan over the edge that same month, a fact that India now surely regrets.
Pakistan’s nuclear success changed attitudes instantly. A super-confident military suddenly saw nuclear weapons as a talisman; having nukes-for-nukes became secondary. “The Bomb” became the means for neutralising India’s far larger conventional land, air and sea forces. This thinking soon translated into action. Just months after the 1998 nuclear tests, Pakistani troops and militants, protected by a nuclear shield, crossed the Line of Control (LoC) in Kashmir into Kargil. Militant Islamic groups freely organised across Pakistan. When the Mumbai attacks eventually followed in 2008, India could do little more than froth and fume.
A third purpose, which is still emerging, is subtler but critically important: our nukes generate income. Hard economic times have befallen Pakistan: loadshedding and fuel shortages routinely shut down industries and transport for long stretches, imports far exceed exports, inflation is at the double-digit level, foreign direct investment is negligible because of concerns over physical security, tax reform has failed, and corruption remains unchecked. An African country like Somalia or Congo would have long ago sunk under this weight. But, like nuclear North Korea, Pakistan feels protected. It knows that international financial donors are compelled to keep pumping in funds. Else a collapsing Pakistan would be unable to prevent its 80+ Hiroshima-sized nukes from disappearing into the darkness.
Over time, then, the country’s nuclear bayonet has gained more than just deterrence value; it is a dream instrument for any ruling oligarchy. Unlike Napoleon’s bayonet – painful to sit upon – nukes offer no such discomfort. Unsurprisingly, General (retd) Pervez Musharraf often referred to them as Pakistan’s “crown jewels”. One recalls that immediately after 9/11 he declared these “assets” were to be protected at all costs — even if this meant accepting American demands to dump the Taliban.
But can our nukes lose their magic? Be stolen, rendered impotent or lose the charm through which they bring in precious revenue? More fundamentally, how and when could they fail to deter?
A turning point could possibly come with Mumbai-II. This is no idle speculation. The military establishment’s reluctance to clamp down on anti-India jihadi groups, or to punish those who carried out Mumbai-I, makes a second Pakistan-based attack simply a matter of time. Although not officially assisted or sanctioned, it would create fury in India. What then? How would India respond?
There cannot, of course, be a definite answer. But it is instructive to analyse Operation Parakram, India’s response to the attack on the Indian parliament on December 13, 2001. This 10-month-long mobilisation of nearly half a million soldiers and deployment of troops along the LOC was launched to punish Pakistan for harbouring the Jaish-e-Mohammad, which, at least initially, had claimed responsibility for the attack. When Parakram fizzled out, Pakistan claimed victory and India was left licking its wounds.
A seminar held in August 2003 in Delhi brought together senior Indian military leaders and top analysts to reflect on Parakram. To quote the main speaker, Major-General Ashok Mehta, the two countries hovered on the brink of war and India’s “coercive diplomacy failed due to the mismatch of India-US diplomacy and India’s failure to think through the end game”. The general gave several reasons for not going to war against Pakistan. These included a negative cost-benefit analysis, lack of enthusiasm in the Indian political establishment, complications arising from the Gujarat riots of 2002 and “a lack of courage”. That Parakram would have America’s unflinching support also turned out to be a false assumption.
A second important opinion, articulated by the influential former Indian intelligence chief, Lieutenant-General Vikram Sood, was still harsher on India. He expressed regret at not going to war against Pakistan and said that India had “failed to achieve strategic space as well as strategic autonomy”. He went on to say that Musharraf never took India seriously after it lost this golden opportunity to attack a distracted Pakistan that was waging war against the Taliban on the Durand Line. Using the word “imbroglio” for India’s punitive attempt, he pointed out that no political directive had been provided to the service chiefs for execution even as late as August 2002. On the contrary, the Chief of Army Staff was asked to draw up a directive that month to extricate the army.
Now that the finger-pointing, recriminations and stock-taking are over, one can be sure that India will not permit a second Parakram. Indeed, a new paradigm for dealing with Pakistan has emerged and is encoded into strategies such as Cold Start. These call for quick, salami-slicing thrusts into Pakistan while learning to fight a conventional war under a “nuclear overhang” (by itself an interesting new phrase, used by General Deepak Kapoor in January 2010).
On this score, recent revelations by WikiLeaks are worthy of consideration. In a classified cable to Washington in February 2010, Tim Roemer, the US ambassador to India, described Cold Start as “not a plan for a comprehensive invasion and occupation of Pakistan” but “for a rapid, time- and distance-limited penetration into Pakistani territory”. He wrote that “it is the collective judgment of the US Mission that India would encounter mixed results.” Warning India against Cold Start, he concluded that “Indian leaders no doubt realise that although Cold Start is designed to punish Pakistan in a limited manner without triggering a nuclear response, they cannot be sure whether Pakistani leaders will in fact refrain from such a response.”
Roemer is spot on. Implementing Cold Start, which might be triggered by Mumbai-II, may well initiate a nuclear disaster. Indeed, there is no way to predict how such conflicts will end once they start. Therefore a rational Indian leadership – which one can only hope would exist at that particular time – is unlikely to opt for it. But even in this optimistic scenario, Mumbai-II would likely be a bigger disaster for Pakistan than for India. Yes, Pakistani nukes would be unhurt and unused, but their magic would have evaporated.
The reason is clear: an aggrieved India would campaign – with a high chance of success – for ending all international aid for Pakistan, a trade boycott and stiff sanctions. The world’s fear of loose Pakistani nukes hijacked by Islamist forces would be overcome by the international revulsion of yet another stomach-churning massacre. With little fat to spare in the economy, collapse may happen over weeks rather than months. Bravado in Pakistan would be intense at first but would fast evaporate.
Foodstuffs, electricity, gas and petrol would disappear. China and Saudi Arabia would send messages of sympathy and some aid, but they would not make up the difference. With scarcity all around, angry mobs would burn grid stations and petrol pumps, loot shops, and plunder the houses of the rich. Today’s barely governable Pakistan would become ungovernable. The government then in power, whether civilian or military, would exist only in name. Religious and regional forces would pounce upon their chances; Pakistan would descend into hellish anarchy.
In another scenario, could Pakistan’s nukes be stolen by Islamist radicals? America’s worries about this are dismissed by most Pakistanis who consider these fears to be unfounded and suspect such US claims to be hiding bad intent. They point out that the professionalism of Pakistan’s Strategic Plans Division (SPD), which has custodial responsibility of the weapons, has been praised by many visitors. Reassuring words have also come from visiting American politicians like Senator Joe Lieberman. With US tutoring and funds, SPD says it has implemented various technical precautions such as improved perimeter security, installation of electronic locks and security devices such as Permissive Action Links, and a personnel reliability programme.
For all this, procedures and technical fixes are only as good as the men who operate them. For example, more or better weapons could not have prevented Governor Salmaan Taseer from being gunned down by his own guards. This incident, as well as numerous insider attacks upon the military and Inter-Services Intelligence, raise the spectre of a mutiny in nuclear quarters. Given Pakistan’s radicalised and trenchantly anti-American environment, it is hard to argue that this would be impossible in a state of crisis.
Since the nukes may not be safe from radicals, it is logical to assume that the US must have extensively war-gamed the situation. Contingency plans would be put into operation once there is actionable intelligence of Pakistan’s nukes getting loose, or if a radical regime takes over and makes overt threats. What could these plans be, and would they really work?
An article published in The New Yorker in November 2009 by Seymour Hersh created waves in Pakistan. He wrote that US emergency plans exist for taking the sting out of Pakistan’s nukes by seizing their trigger mechanisms. He also claimed that an alarm, apparently related to a missing nuclear bomb component, had caused a US rapid response team to fly to Dubai. The alarm proved false and the team was recalled before it reached Pakistan. The Pakistan foreign ministry, as well as the US embassy in Islamabad, vigorously denied any such episode.
What should one make of Hersh’s claim? First, it is highly unlikely that the US has accurate knowledge of the storage locations of Pakistan’s nukes, especially since they (or look-alike dummies) are mobile. Extensive underground tunnels reportedly exist within which they can be freely moved. Second, even if a location is exactly known, it would be heavily guarded. This implies many casualties on both sides when intruding troops are engaged, thus making a secret operation impossible. Third, attacking a Pakistani nuclear site would be an act of war with totally unacceptable consequences for the US, particularly in view of its Afghan difficulties. All of this suggests that Hersh’s source of information was defective.
How would the US actually react to theft? Ill-informed TV anchors have screamed hysterically about Blackwater and US forces descending to grab the country’s nukes. But in a hypothetical crisis where the US has decided to take on Pakistan, its preferred military option would not be ground forces. Instead it would opt for precision Massive Ordnance Penetrator 30,000-pound bombs dropped by B-2 bombers or fry the circuit boards of the warheads using short, high-energy bursts of microwave energy from low-flying aircraft. But deeply buried warheads, or those with adequate metallic shielding, would still remain safe.
A US attack on Pakistan’s nuclear production or storage sites would, however, be monumental stupidity. Even if a single nuke escapes destruction, that last one could cause catastrophic damage. But the situation is immensely more uncertain and dangerous than a single surviving nuke. Even if the US knows the precise numbers of deployed weapons, it simply cannot know all their position coordinates. India, one imagines, would know even less.
Hence the bottom line: there is no way for any external power, whether America or India, to effectively deal with Pakistan’s nukes. Is this good news? Yes and no. While nuclear survivability increases Pakistani confidence and prevents dangerous knee-jerk reactions, it has also encouraged adventurism — the consequences of which Pakistan had to pay after Kargil.
An extremist takeover of Pakistan is probably no further than five to 10 years away. Even today, some radical Islamists are advocating war against America. But such a war would end Pakistan as a nation state even if no nukes are ever used. Saving Pakistan from religious extremism will require the army, which alone has power over critical decisions, to stop using its old bag of tricks. It must stop pretending that the threat lies across our borders when in fact the threat lies within. Napoleon’s bayonet ultimately could not save him, and Pakistan’s nuclear bayonet has also had its day. It cannot protect the country. Instead, Pakistan needs peace, economic justice, rule of law, tax reform, a social contract, education and a new federation agreement.
The author is professor of nuclear and high-energy physics at Quaid-e-Azam University, Islamabad

HE culture warriors, of the kinder variety, have struck back. Anchors sacked, mullahs barracked by entertainers, the fight is on, at least on television.


Enjoy it while it lasts. It won’t last very long.
That’s because the cast of characters involved is a bunch of jokers, puppets on strings, twirling and twisting in fervent obeisance before the only god that matters in such affairs: ratings.
Look carefully, though, and you’ll see the real heavyweights — the ideologues, the big-picture-small-mind guys, the sophisticated manipulators — are quiet.
They’ve figured out that further sparring isn’t such a good idea right now. Which is why they are off talking about PPP-PML-N confabs and musing about corruption and governance and other ‘safe’ stuff.
The funny thing about ugliness is that it doesn’t like to look ugly.
Since Taseer’s assassination, Pakistan has looked pretty ugly. And it’s looked ugly in full view of a horrified global audience.
That’s the kind of backlash that will scythe through the naïve.
But keep your head down, hold your tongue, avoid talking about what you really feel, no sudden or silly moves that give the other side an opening, and you’ll live to fight another day.
Which is what the real big boys are doing at the moment.
The reticence is rooted in certain realities of the media here.
In the quest to shape public opinion, there are two basic lines of attack. One is the day-to-day fare. Pandering to populist lines and downplaying certain perspectives, by unobtrusively tweaking the balance of the images, sounds and words the audience is presented with, a particular kind of worldview is projected.
It’s done in the name of the target audience, the ‘awam’, but it’s really about shaping the public rather than informing it.
The other line of attack is the black-swan event. Musharraf’s sacking of the chief justice, Lal Masjid, BB’s assassination and now Taseer’s killing — these are your unexpected, high-impact, high-possibility events. These can be tricky if not handled properly.
Lal Masjid was the ultimate godsend for the right wing in the media.
A ‘liberal’ dictator in bed with the Americans had ordered an assault on a place of worship full of people trying to rid Pakistan of bad moral and social influences.
And the bungled military operation and scores of civilians killed made it utterly indefensible, even at the level of idea.
The right-wing media went to town over Lal Masjid because they thoroughly understood its potential for sowing certain perceptions. And they could do it with impunity because of the military’s epic cock-up. Dead bodies are hard to argue against.
Taseer’s killing, though, was different. The ‘awam’, led by the mullahs, immediately showed what it thought of the murder and the wider issue.
No indoctrination necessary here, because the message had already been absorbed.As the saying goes, Pakistan ka matlab kya?
Since the days of Zia, everyone knows the answer to that.
In fact, the Taseer slaying opened a door for the other side. The crime and the aftermath had rightly stirred up passions, and anyone in the media naïve enough to flirt with or engage the hate on the right would become vulnerable to a ritual sacrifice.
Here’s another little-known truth about the media: it isn’t entirely as crazy or right-wing as the loudest voices and most obnoxious opinions in prime-time slots and op-ed pages suggest.
There’s actually some introspection, common sense and commitment to certain ideas, however vague. Of course much of that tends to be ex post — after the event — and therefore is reactionary in nature.
X writes Y during a black-swan event or P says Q, something particularly egregious, during regular fare, which then creates an opening to push back, reprimand, censure or even fire for a catalogue of previous outrageous sins that have been mentally bookmarked and indexed for future action.
Timing is everything.
And much of it tends to come from powerful figures inside the media establishment. People the viewer or the reader has probably never heard of. Channel bosses, news directors, editors, bureau chiefs, people who understand the nature of the beast they are straddling and seek to restrain its worst impulses.
Of course, the majority of the time the advantage lies with the right. Which is why silence is useful sometimes.
Wait out the awkward moments and resume your ideological war when the threat has abated. The paroxysms of the ‘liberals’ are only rarely threatening and subside quickly enough.
What comes next isn’t hard to fathom. Soon enough, it will be business as usual.
A combination of a population raised on a diet of hate, mistrust and distorted beliefs; a state system that is invested in perpetuating certain kinds of mindsets; a political class that is too self-absorbed to think about overhauling state and society; and the imperatives of ratings, subscriptions and ad revenue — all these
factors combine to ensure a certain kind of media output, the dominance of a particular kind of worldview.
Therein lies the problem: part cheerleader, part follower of societal trends, the media is both hostage to, and trying to shape, society here.
Extracting the poison from one without extracting it from the other is a non-starter.
But there are no real culture warriors on the other, good, side ready to take up that fight.
The ones who do speak up are irrelevant; the ones who could be relevant are quiet.
The heavy hitters on the right in the media know this. Which is why they are quiet right now. The future is theirs.

cyril.a@gmail.com

The science of farce

http://blog.dawn.com/2010/11/25/the-science-of-farce/


 world, and the growing influence of western secularism and Soviet communism among the Muslims.
The idea was, that if politics could be ‘Islamised’ (Mauddudi, Qutab, Khomeini), then so could science and (later), economics (banking). Grudgingly recognizing the economic and political advances made by the Jews after World War-II through education, the Arab world, defeated by Israel in 1967 and 1973, tried to come up with their own notion of advancement.
But as mentioned before, this advancement was not really about producing large numbers of highly educated Muslims but rather, a populace fed on empty, feel-good ‘scientific’ claptrap produced by overpaid groups of crackpots calling themselves scientists and economists. And anyway, the new post-Bucaille Muslim mindset had already begun labeling the ‘secular sciences’ as ‘invented by Jews to subjugate the Muslims.’
Bucaille enthusiasts were also not bothered (rather not aware) about the entirely unoriginal make-up of his theory.  Many still believe that proving scientific truths from holy books has been the exclusive domain of Muslims.
Very few seemed to know that before Muslims, certain Hindu and Christian theologians had already laid claim to the practice of defining their respective holy books as metaphoric prophecies of scientifically proven phenomenon. They began doing so between the eighteenth and nineteenth centuries, whereas Muslims got into the act only in the twentieth century.
Johannes Heinrich’s ‘Scientific vindication of Christianity (1887)’ is one example, while Mohan Roy’s ‘Vedic Physics: Scientific Origin of Hinduism’ is a good way of observing how this thought has actually evolved from the fantastical claims of the followers of other faiths.
________________________
As hybrid secular ideas in Muslim countries such as ‘Arab socialism,’ ‘Islamic socialism’ and democracy began to wither in the event of the Islamic Revolution in Iran (1979), and the eruption of ‘Islamic jihad’ in Afghanistan, the idea behind Islamic science being the celebration of the achievements of ancient and modern Muslim scientists was gradually replaced by unsubstantiated and fancy convolutions being defined as science.
So it was only natural that Pakistan’s military dictator, General Ziaul Haq, heavily influenced and financed by the Saudis, would be the man to green light a seminar of Muslim ‘scientists’ who met in Islamabad in 1986 to unveil the wonders of Islamic science where so-called learned men actually set about discussing things like how to generate energy and electricity from jinns, or how to calculate the speed of heaven, etc.
The message seemed to be, why read books of science, or enter a lab to understand the many workings of God’s nature and creatures – just read the holy book. Forget about all those great Muslim scientists of yore, or Abdus Salam, Einstein and Stephen Hawking. Just get in touch with your friendly neighborhood jinn for all your energy needs.
Such was the nonsense Muslim governments in the 1980s were ‘investing’ their money and efforts in when a majority of Muslim countries were continuing to struggle to up their literacy rates.
This practice sanctified myopia and an unscientific bent of mind in the Muslim world.
Rationalist Islamic scholars have been insisting throughout the twentieth century that the Qur’an is less a book of laws or science, and more an elaborate moral guide for Muslims in which God has given the individual the freewill to decide for him or herself through exerting their mental faculties and striving to gain more empirical knowledge.
Iranian writer, Vali Reza Nasr, is right to mourn the trend today that though most Muslims are quick to adopt western science, they simply refuse to assume a rational scientific mindset.
No wonder then, for example, most Pakistanis still don’t have a clue about what the country’s only Nobel Prize winning scientist, Dr Abdus Salam, got the award for, but many are quick to quote from books written by Harun Yahya and some others, explaining how things like the Big Bang and others are endorsed in the Holy book.
Though such rubbish is thankfully no more a part of the state’s educating agenda (at least not in Pakistan), one still does come across idiocy in which cranks manage to use mainstream media and forums to crank it out, defining sheer drivel as science.
But not always are such folk mere cranks. Some ‘respected scientists’ have also been known to take the Bucailleian tradition and fuse it with some post-9/11 conspiratorial hogwash, as proven recently by Dr. Attur Rehman.
 Nadeem F. Paracha is a cultural critic and senior columnist for Dawn Newspaper and Dawn.com.


Hate content in Punjab, Sindh school curricula

http://dawn.com/2012/09/03/hate-content-in-punjab-sindh-school-curricula/


The primary and secondary schools curricula (being taught to children in public and private schools in Punjab and Sindh) is replete with content that can fan hatred, prejudices, torture, extremism and religious intolerance in society.
The curricula ‘hate material’ is mostly targeted at religious minorities including Hindus, Christians, Sikhs and the neighbouring country, India. There is also a lot of material that has the potential to turn innocent minds against the Englishmen.
Despite hectic and repeated efforts by human rights organisations and impartial educationists aimed at pointing out negativity being promoted through textbooks, especially for the last three decades, the latest textbooks have more hate content than those written previously.
A content analysis report (of the books published by Punjab and Sindh textbook boards) prepared by the National Commission for Justice and Peace (NCJP), entitled “Education or Fanning Hate” says the hate content has increased manifold with the passage of time. Many textbooks that had no hate material in their earlier versions, now carry such material both in Punjab and Sindh.
Educationists believe that now the issue of religious intolerance should be discussed openly and that must lead to some action to save younger students from such influences at the outset.
The content analysis report on Punjab textbooks states that there were 45 lines containing hate material in the books published in 2009-11, which rose to 122 lines in 2012. Urdu and Pakistan Studies’ textbooks for Class-VII, VIII, IX and X were found to be the “most-affected” as the hate material swelled from 15 lines to 86 lines this year. In all, 22 lessons in the current primary and secondary schools curricula have hate content.
According to the report, the 2009 textbooks for Class-IX and X Urdu (grammar and composition), Class-IX Pakistan Studies textbook, Class-VI History book and Class-VIII social studies had no hate content but the latest versions of these textbooks have three, three, one and four lessons, respectively, that contain such material. The Class-VIII Urdu textbook had also one such lesson, but in the new book the number has risen to three.
The report also mentions that hate material lessons which were part of Class-VII Islamiyat and Class-VIII social studies were removed from the latest textbooks. It is worth mentioning, as per the report, that Punjab’s textbooks carry no hate content against Sikhs.
Similarly, the hate material lessons in Sindh Textbook Board (STB) books being taught from Class-I to Class-X in public schools has doubled as compared to 2009-11 textbooks.
The STB Urdu books published during 2009-11 for Class-V, VIII, IX and X carried no hate material but those produced in 2012-13 have one, seven, and one hate material lessons, respectively. The STB, however, removed such material from Class-VI social studies and Class-VII Islamiyat textbooks.
The speakers at a seminar on “Biases in Textbooks and Education Policy” lauded the NCJP’s executive director Peter Jacob and researchers Yousaf Benjamin and Attaur Rehman Saman for highlighting the hate content in the textbooks. They said the effort could lead to removal of such material from curriculum to help build a peaceful and tolerant society in Pakistan. Punjab education minister Mujtaba Shujaur Rahman was conspicuous by his absence from the seminar. Educationist Dr A.H Nayyar said the report had precisely pointed out the rot that was pushing Pakistani society and its future generations towards devastation. “Still, there are no signs that these howlers in textbooks will be removed,” he said dejectedly.
Sharing his past experiences, he said, the anti-liberal and anti-secular forces were working systematically in Pakistan and frustrated all efforts being made in the right direction with one subtle entry. “In 1997, we worked hard to develop an education policy and developed seven policy drafts one after another. Then, the eighth draft came from nowhere that carried a chapter on ‘Islamic education’,” he said.
Educationist Dr Baela Raza Jamil said the 1997-like situation was again witnessed in 2009, when Chapter-IV on ‘Islamic education’ was inserted in the education policy from “backdoor”. Within a month’s time, the education policy was approved by the federal cabinet.
She said the National Curriculum made in 2006 was much better in many ways but it was never implemented. Still, she said, textbooks were being produced that carried hate material and fostering intolerance among Muslims against Hindus, Christians, Sikhs and the Englishmen.
Dr Jamil called for original thinking and its promotion at all levels to change the rotten mindset prevailing in society. She also urged joint efforts, even in terms of subtle actions, rather than just talking on the issue in seminars.
Educationist Dr Mehdi Hassan said the whole world was afraid of religious education being imparted to children in local madrassahs. Stating that only four per cent children were seeking education in madrassahs, he added that if the government ensured quality and unbiased education to 96 children in public and private schools then that four per cent would become irrelevant. “Teachers are neither competent, nor educated and trained enough to develop a nation that could compete at international level,” he regretted.
Commenting that the level of gender discrimination in textbooks was very high, he said, the responsibility to develop a tolerant society lied with the teachers and curriculum-makers.
NCJP’s Peter Jacob stressed that hate material must be eliminated form textbooks otherwise incidents like Hindus migration to India and arrest of 11-year Christian girl Rimsha would continue to happen.
He also called for judicial activism and stressed that different discriminatory matters relating to minorities and biased content in textbooks should be taken to courts.

Hate by the textbook

http://dawn.com/2012/09/18/hate-by-the-textbook/


Hate by the textbook
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Alma maters play an exceedingly important role in the development of children who can later on become contributing members of a progressive society. If I have to be honest, I would say that I was never too fond of going to school and my only incentive to wake up early in the morning and make that effort was to meet my friends. I went to a convent where life was just a little too proper for my liking. Chants of “heads straight”, “do not slouch” and “do not drag your feet” dictated the order of the day along with a strict curriculum and minimum extra-curricular events.
In retrospect, I now personally believe that attending a convent contributes to some of the best experiences of my life. Students from various religious orientations studied at my school and we coexisted wonderfully; the thought of numerous religious philosophies and how one worshiped never crossed our mind. I clearly remember that one of my favourite teachers focused more on religious harmony than his course outline. His curriculum was customised to ingrain the essence of tolerance within students who belonged to diverse backgrounds. “Regardless of whose teachings you follow, stay close to God and respect humans for who they are as every individual is unique and God’s best creation,” was one of his most frequently used phrases, and will always be a source of solace for me in today’s world.
Unfortunately, the things we were taught in school came to an abrupt end when I left for college – a different story altogether. The first time I heard the term “Jihad against Kafir” during one of the mandatory course session, I immediately looked around to see how those words affected my non-Muslim friends. Their expressions were a mixture of sheer disgust and hopelessness, and an uncomfortable silence shrouded them.
How can we expect our society to become tolerant when our textbooks are filled with venomous content? How can we expect our children to become progressive when we expose them to violent literature, and at such an early age? By using words such as “Hindus can never become true friends for Muslims” and using adjectives such as goondah for Hindus and fanatic clergymen for Christians, how are we possibly trying to teach our youth to be more compassionate or embrace different religious philosophies?
People professing different faiths are not the only targets of the hateful content that is featured in our textbooks. A handful of countries and their citizens are also treated with overzealous hatred, with India topping the list. Why don’t we realise that spreading hatred and intolerance has never brought any positive change in our own society? We corrupt young minds by turning their intrigue into fear and eventually Indophobia.
It is important to understand that by playing with the minds of our children this way we are giving rise to a hopeless society where rights and values of anyone who is not a Pakistani and a Sunni Muslim are irrelevant. Children are impressionable and by designing curricula which fan hatred and deny the idea of coexistence, we are encouraging them to become religious fanatics.
How about designing a curriculum which emphasises religious harmony, where the role of Jihad is given minimum significance and India is termed as a brotherly nation? What about building the foundation of a society in which Indo-Pak wars do not take precedence over human and civil rights movements? Why can’t our curriculum include all the positive aspects of different religions and educate children about the teachings of different prophets, thinkers and philosophers?
I must reiterate that by pumping negativity into our future generations we are neither inflicting any harm to our friends across the border or non-Muslims living elsewhere. The brunt of this so-called “academic fanaticism” is only faced by Muslim and non-Muslim minorities living in Pakistan. Hence, the hatred taught to our children affects only Pakistanis, and harms only our nation.
The statistics show that over 21.5 million Pakistanis, more than half of the population, are illiterate. Whereas, the other half of the country that have the resources and the will to acquire knowledgeundergo this hate filled conditioning through the curriculum, and become resentful to people who are different from them, almost by default. Most of us were never taught to appreciate diversity and the difference of beliefs. We were always instructed to consider Hindus, Jews and Christians our enemy but is that truly so? Are we actually so significant and enviable that the whole world is conspiring against us? Why do we need to create fundamentalist soldiers who would defend us from the alleged connivance of other people? Why this paranoia?
Further research and interaction with these so-called enemies of Islam and Pakistan will perhaps help us understand that our basic ideologies remain the same. Most of us are affected and concerned by the same issues of the global state of affairs. We all feel threatened by the presence of radical elements and wish for a peaceful society. The cost of blood and tears of a Hindu are no less than those of a Muslim or Christian. The loss of a Jewish life is as tormenting and saddening as that of a Muslim. Indian children whose parents die in violent attacks are as bereaved as the children of Pakistani families whose lives are cut short in the event of a suicide attack or drone strike. Given the current state of affairs, shouldn’t our primary concern be focused more towards promoting a multicultural society?
The government, amid many other commitments, has announced that the curricula will be cleansed of all hate generating material; however, concrete measures to address the issue are yet to be taken. I hope that the literature is changed and redesigned to accommodate the less than two per cent of the minorities and a fairly large percentage of Muslim minorities living in Pakistan. I hope that our curriculum features facts rather than fabricated stories of heroism that gives us a notion of false honour about ourselves.
William Shakespeare once said, “Ignorance is the curse of God; knowledge is the wing wherewith we fly to heaven.”
The academia should realise that by disfiguring the actual history and creating a sense of animosity between Pakistani Muslims and the rest of the world we are truly raising an ignorant generation which will continue to spread hatred if the status quo is not challenged.
Our hope lies in tolerance, unity and religious harmony. In the absence of the aforementioned elements, our society will sooner or later collapse. It is time to replace ignorance and intolerance with eagerness to learn from what other religions teach. It is time to concentrate on the similarities that we all share. And it is indeed time to impart true knowledge to our students — the knowledge of respect, harmony and tolerance.


Faiza MirzaThe writer is a Reporter at Dawn.com

The limits of tolerance

http://dawn.com/2010/08/26/the-limits-of-tolerance/


THE ongoing furore over the so-called Ground Zero Mosque shows no sign of abating after weeks of noisy controversy. In a sense, it has become a litmus test of America’s cherished freedom of worship, as well as its tolerance of other people and other faiths.
But to put things in perspective, I would like to invite readers to imagine that a group of Christians asked for approval to build a church close to the site of an iconic building in Pakistan some of their fellow-believers had destroyed, killing thousands. How would we have responded?
Actually, this scenario is so implausible as to be practically meaningless. The sad reality is that non-Muslims in Pakistan live on sufferance, and it would be unthinkable for them to even dream of expanding their places of worship, let alone constructing new ones. A few years ago, I recall writing about the trials and tribulations of Christians trying to build a church in Islamabad despite having received official permission. They were bullied by a local mullah, and found no support from the city administration. Since then, things have got worse for the minorities.
The ongoing dispute in New York is another reminder of how civilised societies treat those citizens who do not subscribe to the majority faith. Much to his credit, New York’s Mayor Bloomberg (a Jew, by the way) approved the project, despite opposition from right-wing groups. It is President Barack Obama who has been a disappointment to liberals with his equivocation over the issue: after appearing to endorse it at an iftar event for Muslim ambassadors, he backtracked swiftly in the face of shrill and expected criticism from the right.
In a controversial article that appeared recently in the Ottawa Citizen (Mischief in Manhattan; 7 August), Raheel Raza and Tarek Fatah, two Muslims who live in Canada, argued that proceeding with the project is tantamount to mischief-making, an act prohibited in Islam. The authors have been attacked for their stance on the Internet, with readers accusing them of taking a reactionary line.
The truth is that the issue has become highly divisive, with over 60 per cent of Americans opposing the project. Before readers think this reflects poorly on secular attitudes in the country, please recall that there are some 30 mosques New York. What is really giving offence is the location of the proposed Muslim community centre as it is a couple of blocks from where the Twin Towers stood before 9/11.
For weeks now, this controversy has been in the news with talking heads on TV from across the political spectrum reviling or defending the project, initially dubbed the Cordoba Initiative. Critics have attacked the name of the centre for serving as a reminder of Muslim conquests in Europe. In response, the developer has said the name has been changed to Park51.
In such an emotionally charged debate, it’s hard to be rational. Logically, the location should be immaterial: after all, there is already a mosque in the area, not far from Ground Zero. So why should another make any difference? The truth is that the 9/11 attacks continue to resonate deeply in America, so what’s the point in insisting on a project that is like a red flag to a bull?
The project is expected to cost around $100 million, and many think the bulk of the money will come from Saudi Arabia, even though the source of the funds has not been made public yet. If this is indeed so, Raza and Fatah consider this would be a slap in the face of Americans as “nine of the jihadis in the Twin Towers calamity were Saudis”.
More to the point for me is that the Saudis have been funding mosques and madressahs around the world, in addition to paying for chairs for Islamic studies at major universities. Many of these have been used to project the country’s official Wahabi version of Islam that has fuelled the rising tide of extremism and jihadi fervour. Against this backdrop, the question to ask is whether we need yet one more such mosque.
Raza and Fatah ask why the $100 million can’t be put to use to help people in Darfur and Pakistan instead? This is especially relevant in the context of the floods that are devastating much of Pakistan today. My own question is about reciprocity: if the Saudis can aggressively spread their ideology abroad, why can’t other beliefs build their places of worship in Saudi Arabia?
Currently, it is illegal to build a church, synagogue or temple in the country. Even importing copies of the Bible or the Torah is forbidden. Granted, Saudi Arabia is not an example of tolerance and freedom of worship. In fact, it is one of the most benighted societies on the planet where the royal family rules with an iron hand in partnership with the clergy. Nevertheless, every time the government or individual members of the ruling House of Saud wish to fund a religious centre abroad, they should be asked to open up their country to other faiths.
Liberal Americans will respond – to their everlasting credit – that their constitutional guarantee of freedom of worship should not be hostage to mediaeval attitudes in Saudi Arabia or elsewhere. Ironically, given the choice between living in a religiously ordered state or in a secular country like America, Muslims have voted with their feet in the hundreds of thousands. Most of them are happier in their adopted home, and are free to worship as they please.
This is America’s major strength, and it would be a pity if the events of 9/11 were to erode it. Despite the strong religious strand in American society, it welcomes all faiths. All the more reason, then, for everybody in this melting pot to be respectful of others.
If I am having a meal with a devout Hindu friend at a restaurant, I would not dream of ordering a steak because I am aware that for him or her, cows are sacred. While we all have certain rights, we often do not choose to exercise them so as not to cause offence. This is what living in a heterogeneous society like America entails, so if Muslims opt to live there out of their own free will, it seems to me that they would be wise not to test the limits of tolerance.

Morality Is Not The Monopoly Of Any Faith: No Set Of Beliefs Is Inherently Inferior Or Superior To Another

http://newageislam.com/articledetails.aspx?ID=2481


Morality Is Not The Monopoly Of Any Faith: No Set Of Beliefs Is Inherently Inferior Or Superior To Another
Morality And Atheism

By Irfan Husain
17 Feb, 2010

Consider this demographic projection for the UK, and ponder its implications for a moment: within five years, the majority of babies will be born to unmarried parents.
However, before you put this down to yet another example of Western immorality, just remember that all these babies will have the same legal rights as those born to married couples.
This trend is part of the wider decline of marriage as an institution. According to a recent study, the figures for people getting married in Britain is at its lowest ever since these statistics began to be compiled nearly 150 years ago.
In 2008, only 21.8 per thousand adult men of marriageable age actually took the vow. At 19.6, the figure for women was even lower. And the average age for men getting married for the first time was 32, and for women it was nearly 30.
These figures reveal not so much disillusionment with the institution of marriage, as much as they do a widespread rejection of religion.
Church marriages are still favoured by the middle classes, but more for the pomp and glamour of the wedding dress worn by the bride, and the finery sported by the guests. Indeed, attendance for church services has fallen steadily, and most Brits only go to church for weddings and funerals.
A glance at the European table reveals that the belief in a god is generally quite low in all the major countries.
Sweden, with only 23 per cent of the population believing in a deity, is the least observant, with the UK at 38 per cent. Germany and France are similarly atheistic or agnostic. Interestingly, Catholic countries seem to be more staunchly Christian, with Poles, Spaniards and Italians being among the most fervent of believers.
Indeed, a lack of belief in a supreme being has long been the hallmark of Western intellectual thought since the Enlightenment of the 18th century.
Hence, lawmakers have tried to separate religion form politics, few more so than the Founding Fathers of the United States. Both Thomas Jefferson and Benjamin Franklin were fiercely agnostic in their views.
Scientists, too, have tended to question the belief system they were born into, as revealed by this quotation from Albert Einstein: “Science has been charged with undermining morality, but the charge is unjust. A man’s ethical behaviour should be based on sympathy, education and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death.”
Many have condemned modern Western civilization for its ‘godless’ ways, pointing to widespread cohabitation between men and women, men and men, and women and women. Alcoholism, nudity and drug-abuse are also frequently cited.
All these lifestyle choices are mentioned in arguments over the superiority of Eastern religions and societies. Yet the firm belief in religion and an afterlife in our part of the world do not necessarily translate into better societies.
In the Transparency International table for global perceptions of corruption for 2009, there is not a single Muslim country in the twenty most honest states. However, seven Muslim countries figure among the ten most corrupt states.
Interestingly, Sweden, the most godless state in Europe, comes in at joint third with Singapore as the least corrupt country in the world.
There is an argument that corruption is a function of poverty, and once societies have acquired a measure of economic well-being, they tend to become more honest and accountable. While there is some truth to this assertion, how to explain the fact that Saudi Arabia, one of the richest countries in the world, is listed as 63rd by TI?
And Kuwait comes in at 68. Clearly, then, there is little direct linkage between religion and morality.
Nevertheless, billions around the world continue to believe deeply in the faith they have grown up in. They derive comfort from following the belief system of their forefathers, and most of them have never felt the need to question it.
Indeed, the poor obtain solace for their wretched condition with the promise of compensation in the afterlife. And the rich in our part of the world try and assuage their guilt by giving alms generously, thereby hoping to buy a place in heaven. If only they would pay their taxes with the same zeal, we might be able to make a better world in this life.
In religiously inclined societies like Pakistan, we are fond of criticising Western materialism, while holding up our supposed spirituality as being superior.
Even the millions of Muslims who have chosen to migrate to the West make the same assertion. However, I have not noticed any of these people denying themselves the conveniences and the advantages of these same ‘materialistic’ societies. And frankly, I do not see too much evidence of our vaunted ‘spirituality’ in our behaviour or attitudes.
These differences have been sharpened after 9/11, with more and more people in the West now seeing Islam and Muslims as being behind the rise in extremist violence in much of the world. Muslims, for their part, see themselves as victims of a rising Islamophobia.
Interestingly, the trend towards atheism and agnosticism is far less marked in the United States than in Europe. Well below five per cent of Americans assert they do not believe in any god.
Indeed, some Evangelical Christians in America think they have more in common with Muslims than the ‘godless Europeans’.
One reason it is so difficult for many Muslims to become assimilated into the societies they have chosen to live in is the huge cultural differences they encounter.
Generally coming from deeply conservative backgrounds, they are shocked with the free and easy lifestyle they encounter.
Rather than encouraging their children to integrate, they seek to insulate them from Western values, thus causing a state of mild schizophrenia in second- generation immigrants.
Some of these young people become quickly radicalised, and seek clarity in the black-and-white world of religious extremism.
Unfortunately, too many of them lack the education to realise that ultimately, no set of beliefs or values is inherently inferior or superior to another.
Morality, as we have seen, is not the monopoly of any faith: an atheist can be more ethical than a religious person. At the end of the day, what matters is that humans behave with consideration and decency, and avoid imposing their beliefs on others.
Source: The Dawn, Karachi