Imran Khan's peace march: the main issues

The Taliban, drones, tribal areas and the destination.

Imran Khan’s much-publicised peace march to South Waziristan has got underway. A large convoy, which includes Clive Stafford Smith, the head of Reprieve, and Cherie Blair’s sister, Lauren Booth, began the 270 mile journey from Islamabad to Waziristan yesterday morning. On Saturday night, it reached the town of Dera Ismail Khan, where the Pakistan Tehreek-e-Insaf (PTI) chief congratulated the crowds for managing to defy expectations and get so far. The rally continues today towards the final destination of Kotkai, although in his speech, Khan was cautious about how far they’d get.

The march has been the subject of intense publicity and scrutiny for months, both internationally and within Pakistan. Here’s a short guide to some of the main issues.

Entering the tribal areas

Pakistan’s federally administered border areas have always been a lawless, tribal region. For years, access to the area has been restricted because of the complex war being fought between the Pakistani military and the Tehreek-e-Taliban Pakistan. While this means that Khan’s decision to march through the area at all is a bold one, it has also meant wrangling over security and access with the military and the Taliban. Khan is optimistic, saying that the people of Waziristan will provide security.

But there is always the risk that Khasadars (tribal policemen) could refuse access to villages at the last minute: forced entry would be a PR disaster, so there’s a question mark over how far the convoy will get. Stopping along the road yesterday, Khan said: “We are not going to fight anyone in Waziristan. The basic aim is to bring peace in that area. If we are asked to halt, we will stop.” This was notably more cautious than an earlier impromptu address at Mianwali, when he said that nothing would stop them from reaching South Waziristan.

Some of the more cynical local commentators have noted that the march is not venturing into North Waziristan, although it’s likely this would have been nigh on impossible.

The Taliban

The question of how the Taliban would respond to the march has dominated discussion. Would they bomb it? Provide security given the common cause? Prevent access altogether? A spokesman yesterday dismissed the suggestion by Khan and other members of his PTI party that the Taliban would provide security for the march. Ehsanullah Ehsan said: "Our mujahideen are not so priceless that we deploy them to protect a westernised and secular personality." He did not reveal whether the group planned to attack the convoy or not.

Although some commentators in Pakistan suggested that the Taliban’s dismissal of Khan as a pro-western stooge seeking only to further his own career would be damaging, it may be a blessing in disguise that the group has distanced itself. Nicknamed “Citizen Khan” and the “clean-shaven mullah”, many are suspicious of Khan’s dealings with the Taliban. He has picked up on this contradiction, saying yesterday that he’s been accused of working with the militants, “But now some people are saying that I am working for the west.”

Destination

The march is going to end in the South Waziristan town of Kotkai. Yet some have questioned whether this was the appropriate choice. The Dawn newspaper explains:

It was at Kotkai that Ustad-i-Fidayeen had established his first camp to train suicide bombers who would unleash a reign of terror on the Pakistanis. Killed in a drone strike in North Waziristan in October 2010 — much to the relief of Pakistan’s intelligence agencies — Qari has left behind a faculty that will continue to churn out devout followers to haunt Pakistanis for many, many years to come.

So, had Imran thought about the political significance of choosing a venue for his peace rally to protest drones, he would certainly not have chosen Kotkai.

The Mahsud heartland is the birthplace of the TTP [Pakistani Taliban] which has waged a relentless war against the Pakistani state, both within and from its sanctuaries in Afghanistan’s Kunar and Nuristan provinces.

While organisers have claimed there will be 100,000 people at the final rally in Kotkai – and there were certainly huge crowds at Dera Ismail Khan last night – the procession could still end at an earlier point.

Drones

Amid all these controversies and logistical questions, let’s not forget the issue in hand. The stated aim of the peace rally is to highlight the impact of drone warfare and express solidarity with the population of Waziristan, although it is of course being viewed as part of Khan’s election campaign.

Drones have increasingly become a huge flashpoint within Pakistan, where they are seen as yet another assault on sovereignty by the US, and internationally, due to the grave human rights issues. I covered the issue for the NS earlier this year: an estimated 10 civilians are killed for every militant, while prescriptions of anti-depressants have exponentially increased in the area. The negative impact was laid bare by a recent report by Stanford and New York law schools which concluded that drones kill large numbers of civilians and increase recruitment to militant groups. Working with Reprieve, Khan has done a significant amount towards getting the world talking about the impact of unmanned aircraft and the human side of the war on terror.

Pakistan cricketer turned politician Imran Khan waves to supporters at the start of a rally on the outskirts of Islamabad. Photograph: Getty Images.

Samira Shackle is a freelance journalist, who tweets @samirashackle. She was formerly a staff writer for the New Statesman.

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Britain's commemoration of Partition is colonial white-washing in disguise

It’s much easier to focus on the indigenous perpetrators of religious violence than on the imperialist policies that facilitated it.

While in London a couple of weeks ago, I couldn’t help but notice a curious trend in the British media’s coverage of the upcoming 70th anniversary of the end of British colonial rule in the Indian subcontinent. It wasn’t the familiar think-pieces about "the jewel in the crown", thinly disguised nostalgia for empire masquerading as critiques of colonialism (see for example, The Conversation’s piece on how colonialism was traumatic for, wait for it, officials of the British Raj). It wasn’t the patronising judgements on how India and Pakistan have fared 70 years down the road, betraying the paternalistic attitude some of the British commentariat still harbours towards the former "colonies". It wasn’t even the Daily Mail’s tone-deaf and frankly racist story about 92 year old countess June Bedani and her “loyal Indian houseman” Muthukanna Shamugam, who doesn’t even speak a word of “Indian” (that’s just classic Daily Mail). What got my attention was the British media’s raging hard-on for Partition - a flurry of features, documentaries and TV specials about one of the biggest and bloodiest mass migrations of the 20th century.

Just take a look at the major headlines from the past couple of weeks - "They Captured And Forced Him Out Of His Home: This Isn’t Syria In 2017, It Was India In 1947" (Huffington Post UK); "Partition: 70 Years On" (The Guardian, BBC and Independent, each with a different subhead); "The Real Bloody Legacy Of Partition" (The Spectator); "Remembering Partition: 70 Years Since India-Pakistan Divide" (Daily Mail) and many more. It isn’t that - unlike some of my more reactionary compatriots - I believe that the Partition story shouldn’t be documented and spoken about. On the contrary, I think India and Pakistan have failed to grapple successfully with Partition’s scars and still festering wounds, and the way it still haunts both our domestic politics and our relationship with each other. But the overwhelming focus on the grisly details of Partition by the British press is deeply problematic, especially in its unsubtle erasure of British culpability in the violence. Even the Guardian’s Yasmin Khan, in one of the few pieces that actually talks about the British role in Partition, characterises the British government as “naive and even callous” rather than criminally negligent, and at least indirectly responsible thanks to its politics of "divide and rule". Of course, it’s much easier to focus on the indigenous perpetrators of religious violence than on the imperialist policies that facilitated it. That would require the sort of national soul-searching that, even 70 years on, makes many British citizens deeply uncomfortable.

Rose-tinted views of empire aside, the coverage of Indian and Pakistani independence by the British press is also notable in its sheer volume. Perhaps, as some commentators have suggested, this is because at a time of geopolitical decline and economic uncertainty, even the tainted legacy of colonialism is a welcome reminder of the time when Britain was the world’s reigning superpower. There is certainly some truth to that statement. But I suspect the Brexit government’s fantasies of Empire 2.0 may also have something to do with the relentless focus on India. There is a growing sentiment that in view of historic and cultural ties, a post-Brexit Britain will find natural allies and trade partners in Commonwealth countries such as India.

If that’s the case, British policy-makers and commentators are in for a reality check. The truth is that, despite some simmering resentment about colonialism, most Indians today do not care about the UK. Just take a look at the contrast between the British and Indian coverage of Independence Day. While there are a handful of the customary pieces about the independence struggle, the Indian press is largely focused on the here-and-now: India’s economic potential, its relationships with the US and China, the growing threat of illiberalism and Hindu nationalism. There is nary a mention of contemporary Britain.

This is not to say that modern India is free of the influence - both good and bad - of colonialism. Many of the institutions of Indian democracy were established under the British colonial system, or heavily influenced by Britain’s parliamentary democracy. This is reflected both in independent India’s commitment (in theory, if not always in practice) to the ideals of Western liberalism and secularism, as well as its colonial attitude towards significant sections of its own population.

The shadow of Lord Macaulay, the Scottish legislator who spent four eventful years in India from 1834 to 1838 and is considered one of the key architects of the British Raj, still looms large over the modern Indian state. You can see it in the Penal Code that he drafted, inherited by both independent India and Pakistan. You can see it in Indian bureaucracy, which still functions as a paternalistic, colonial administrative service. And you can see it in the Indian Anglophile elite, the product of an English education system that Macaulay designed to produce a class of Indians “Indian in blood and colour, but English in taste, in opinions, in morals, and in intellect.” It was this class of Anglophile Indians who inherited the reins of the Indian state after independence. It is us - because I too am a Macaulayputra (Macaulay’s child), as the Hindu right likes to call us. We congratulate ourselves on our liberalism and modernity even as we benefit from a system that enriched the few by impoverishing the many. This class of brown sahibs is now the favourite punching bag of a Hindu nationalism that we have allowed to fester in our complacency.

Still, ghosts of the past aside, the UK no longer holds sway over young India, even those in the Anglophile upper classes. Today’s young Indians look to the United States for their pop culture references, their global aspirations and even their politics, both liberal and conservative (see the Hindutva fringe’s obsession with Donald Trump and the alt-right). We still want to study in British universities (though increasingly strict visa rules make it a less attractive destination), but we’d rather work in and emigrate to the US, Canada or Australia. We drink coffee rather than tea (well, except for the thoroughly Indianised chai), watch Veep rather than Yes Minister, and listen to rap, not grime.

Macaulayputra insults aside, the British aren’t even the bogeymen of resurgent Hindu nationalism - that dubious status goes to the Mughal Empire. Whether this cultural turn towards America is a result of the United States’ cultural hegemony and economic imperialism is a topic for another day, but the special "cultural links" between India and the UK aren’t as robust as many Brits would like to think. Which is perhaps why the UK government is so intent on celebrating 2017 as the UK-India year of Culture.

Many in the UK believe that Brexit will lead to closer trade links between the two countries, but much of that optimism is one-sided. Just 1.7 per cent of British exports go to India, and Britain's immigration policy continues to rankle. This April, India allowed a bilateral investment deal to lapse, despite the best efforts of UK negotiators. With the Indian economy continuing to grow, set to push the UK out of the world’s five largest economies by 2022, the balance of power has shifted. 

The British press - and certain politicians - may continue to harbour sepia-tinted ideas of the British Raj and the "special relationship" between the two countries, but India has moved on. After 70 years, perhaps the UK will finally realise that India is no longer "the jewel in its crown". 

 

Bhanuj Kappal is a freelance journalist based in Mumbai.