Armed guards, metal detectors and no phone signal: The realities of living under a high terror alert

The threat of terror attacks in Pakistan make things difficult sometimes, but life goes on with good humour and pragmatism.

On Friday I woke up to find that I couldn’t use my phone. At first I assumed it was my BlackBerry playing up again, so I switched it off and on – but still, no signal. Over breakfast with my hosts, it transpired that no one’s phones were working. A look at the morning papers told me that all mobile networks in Karachi and Quetta were suspended until 7pm. The reason? A high risk of terror attacks, as it was the first day of Muharram, a holy month particularly sacred to Shia Muslims. Karachi and Quetta are both cities with a recent history of sectarian violence directed against Shias.

This was not the first time this has happened since I arrived in Pakistan two months ago. During Eid-ul-Azha several weeks ago, mobile phone networks across the country were suspended from the time of morning prayers until after lunch. Similar bans were imposed over Eid-ul-Fitr in August.

The thinking is simple. Not only does suspending mobile phone networks make it harder for terrorists to plan and co-ordinate attacks, but the vast majority of bombs are detonated using a mobile phone chip. It seems to be effective. On the first of Muharram, not only were there no bomb attacks, but in Karachi, there was just one targeted killing, compared with an average of 10-15 most days.

On first arriving here, I was struck by the apparent incongruity of this. The bomb threat comes from Islamic extremists – yet religious holidays and celebrations carry a significantly heightened risk of attack. Shouldn’t these fundamentalists be observing their religious duties rather than blowing up their co-religionists? Sadly, it appears that practicalities trump piety. Many people in upmarket areas of Karachi avoid going out on Fridays: it is the day of prayer, and as such, there is a higher risk of bombs or other violence, because that is the day that most people are out on the streets. Eid prayers see large numbers of young men attending mosques; therefore, a bomb detonated during these times will have maximum impact and cause a greater loss of life. A recent car bomb at the Rangers paramilitary base in an outer suburb of Karachi was set off as morning prayers ended.

If nothing else, the high risk of practising Islam in an Islamic country shows what a distorted version of religion these fundamentalists propagate. The notion of “Islam versus the west” as the two players in the war on terror totally overlooks the fact that Islamic countries are suffering a far greater loss of life than America or Europe.

Pakistan in particular has borne a heavy toll. It is estimated that up to 35,000 people have been killed in terrorist attacks since 2001. Compare that with 3,000 in 9/11 and 52 in the 7/7 bombings. The threat from militant groups is not just suicide bombs, but serious crime such as kidnap, robbery, and extortion, frequently – though not always – carried out by extremist actors as a way of funding their operations.

So what is it like living under a high terror alert? Of course, there are the inconveniences. The mobile phone suspension was more than just an irritant. Here as elsewhere, people are increasingly dependent on mobile phones, and it is difficult to function without one. I was unable to carry out a phone interview that afternoon, as I had only a mobile number to reach my interviewee. My host was running short on clean drinking water, and spent most of the morning trying to track down her distributor, who she normally communicates with by mobile phone. Such anti-terror measures have big economic implications too: the Eid-ul-Fitr ban alone cost the telecom sector around three billion rupees.

When I first arrived in Karachi, the city was tense, after two consecutive weeks of riots protesting against the “Innocence of Muslims” film. The atmosphere was one of fragile peace that could break at any minute and explode into more destruction. Newly arrived from London, the proliferation of security personnel on the streets made me jumpy, as did the warnings to stay inside the house. That Friday the city waited with bated breath to see if riots would break out again. They did not. But the ramifications are still being felt today. Only a handful of the six cinemas destroyed in the riots have reopened, while YouTube, which hosted the fateful clip, remains blocked.

In this acutely class divided society, the type of threat faced is largely determined by socio-economic status. By and large, it is the poorest in society who fall victim to suicide attacks. These are the people who cannot afford to avoid going out on Fridays, or going to crowded places like markets or mosques. But although the wealthy can largely insulate themselves from this threat, they face their own set of problems. Kidnapping is not a distant spectre; most people I speak to have a story about a friend or acquaintance who has been kidnapped for ransom, which can range from $150,000 to $1 million. I have met several people with a relative languishing in Waziristan while negotiations for their release drag on. For this reason – and the risk of robbery – people drive everywhere, barely setting foot on the pavement except to go from car to destination and vice versa.

By no means is there a state of constant fear. Karachi is a vibrant and active city, full of top quality restaurants, large malls, and a relatively buzzing nightlife, by Pakistani standards. But the partying and decadence is strictly fortified. Large gates and armed guards are the norm at most well off houses. You must go through a metal detector and bag search to enter many malls, nightclubs, or offices. Parties are protected by swathes of armed guards. A few weeks ago, I went out for dinner with an acquaintance. Travelling in the car with us was her armed guard, an amicable looking man with an extraordinary handlebar moustache and a large Kalashnikov. Leaving a Halloween party at 4am a few weeks previously, a friend gave me a lift home. Her bodyguard, too, sat in the front seat, looking out of the window as we gossiped about the evening. For many wealthy young people – particularly those whose parents are prominent in politics or business – this is the norm.

Safety is factored into people’s thinking: don’t take this route at that time, don’t drive to that place alone, don’t go there on that day. These considerations become routine, allowing life to continue with a semblance of normality. But the risks cannot be totally ignored. Weeks after my arrival, a 20 minute drive home from the office turned into a two hour ordeal due to a cross-party rally protesting against the new local government ordnance. As with any event that brings crowds out onto the street, security was high. Huge sections of the city were blocked off, particularly around the chief minister’s house and other government residences. At one point, my car, stuck in the middle of five chaotic, zig-zagging lanes of traffic, got caught up in the rally. Men clad in salwar kameez, bearing placards, wove in and out between the cars. Several had large guns slung across their shoulders. As it was, the march passed without incident and I eventually made it home, but in a city with such tension and deprivation bubbling beneath the surface – not to mention such a ready supply of weaponry – it takes just an instant for violence to erupt. I arrived home to find my relatives sick with anxiety after seeing breaking news reports about fatal shootings. It turned out these were elsewhere in the city, but with the high frequency of violence, it can be difficult to tell.

People talk about the country falling apart; of their desire to get out or send their children away. Yet there is also huge pride and patriotism. There are outings to the beach, flamboyant wedding celebrations, and a general refusal to be cowed. Suspensions of phone networks, last minute changes of plan due to terror threats, and frequent roadblocks and traffic jams make it increasingly difficult to forget that this is a dangerous place. But life goes on, with good humour and pragmatism; people here are anything but defeated.

Sea View Beach in Karachi, where Pakistanis gather to have a good time, in spite of the high terror alert. Photograph: Getty Images

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

ROBERTO SCHMIDT/AFP/Getty Images
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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism