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Showing posts with label Rising Kashmir. Show all posts
Showing posts with label Rising Kashmir. Show all posts

Sunday, 18 September 2022

Daily Diary (DD) - Day 261 of 2022

1953hrs:

Day 105 at Maqbool Bhat Shaheed Square - Dadyaal.

0801hrs

My punctuality surplus has decreased to 26 minutes. 

Being 38 seconds late is still late and has to be recorded as such. There is nothing more powerful and eternal than truth. The last time I was late was on Day 242 of 2022 or Day 86 at the Square or 19 days ago. The bright side is that this has been our most punctual consecutive run to date. 

Punctuality percentage: 59 days on time or early of 105 = 56% punctual.

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Onwards and upwards towards Day 6 of our evening interaction, despite the marginal punctuality lapse this morning.

We have decided to review our performance and interaction over the preceding 4 days, on every 5th day. This will - amongst other features - give our listeners breathing space to digest the various aspects of public policy:

 Associated reference:

The concept of OBMs or Ownership-Building-Measures was introduced by myself in Rising Kashmir on 19 April 2011. This article was referenced by the late Professor Richard Bonney at a Kashmir Conference in a UK parliamentary room a month later, then critiqued.

Link

Space Count (That is: How many people have engaged so far): 63 (updated at 1559hrs on 19/09/2022) 

Average space count (6 days so far): 94

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Monday, 9 December 2019

Daily Diary (DD) - Day 343 of 2019

1452hrs:

After a great endurance test yesterday whereby we (my assistant and I) had almost nothing to eat or drink from morning till almost 2100hrs (9pm), we are now in the clear after a blitz of contacting co-citizens at home and abroad. Our daily diary publishing structure is also almost up to date after a couple of weeks of grappling with various items scattered all over our offline space.


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For the past many weeks I have been meaning to pay tribute to a distinguished but alas late professor Richard Bonney, whom I should and could have associated with but didn't, in the later years of his 70 year existence on this earth.



Courtesy: University of Leicester 
My acquaintance with the late professor began soon after he quoted me and in particular my then recent article in Rising Kashmir, in a round-table Kashmir Conference at the House of Lords in May 2011.

From CBMs to OBMs 


He then took the initiative of critiquing the OBM (Ownership-Building-Measures) concept I had introduced. Details of this are also in the hyperlink above.


We had a good long conversation over Skype soon after and he was very keen to academically collaborate with me in reference to my work on AJK in particular and J & K in general. He also mentioned that the European Social Fund project on the origins of the modern state was led by him and he would be keen to include me (and my work) in it.


Professor Richard was also quite emotional about wanting to make amends for the ills emerging out of British colonialism, in what he described as his own modest way. At the time (2011) and until 2017 (in the year that he sadly died) I had been strictly and exclusively engaged with just the citizens of J & K (and AJK in particular). At the time, I felt that I needed to just communicate with my own people as they were my subject matter, it is they who I was trying to convince to exclusively fund me, support me and protect me. Ultimately it would be they who would be equipped to resolve our collective dilemma without external interference, which I have always felt to be the bane (poison) that killed our identity and subsequent right to exist on our own terms.  


I was conscious that Professor Bonney was a notable academic and also had his heart in the right place. However, I was so engrossed with my own people that I didn't reciprocate the professor's warm initiatives and since 2017 in particular when he died, I live to deeply regret my choice.


I was still fortunate to communicate with him just months before he died. It was touching of him to reply to me - via dictation to his wife Margaret - while in a hospitable bed and suffering from incurable cancer.


Here is what I wrote to him via email:


Inward while time flies


Tanveer Ahmed

3 Mar 2017, 02:14
to Richard

Dear Rev/Professor


I have felt very disturbed of late since I heard of your illness. I pray to the Almighty that he return your health and keep you going for much longer than you can imagine or feel.


I say this as a person who has experienced loss of extremely valuable people in these past few years - who through my negligence or miscalculation of priority - were not given the due attention that their intellect and knowledge of history deserved.


Particularly since 2011, my passion for addressing the stalemate otherwise generally described as the J & K issue has increasingly led me to look for answers from within the territory of AJK. Though this has provided much clarity on the direction ahead, the opportunity cost has been tragic too.


Just as I rue the missed opportunities of interacting more vigorously with the outside world - personally as well as professionally - I eagerly hope that with the publication of my impending 'public opinion' survey report on AJK, I can resume meaningful contact.


Please accept my apologies for not communicating more frequently in the past few years. It has been my loss and it hurts.


More importantly, I pray that you recover and give me the opportunity of learning from a critical friend.



God Bless you sir

End of my email....


I don't want to copy all of his reply as it could be disrespectful of the privacy that one deserves from a private conversation. There are but 2 sentences that can be deemed to be relevant to public interest:


"I would be very pleased to see your document, the 'public opinion' survey report on AJK.  Please do not be overly concerned about the relative lack of communication between us - you are a long way away, and have been working very hard on something which is dear to my heart."


The University of Leicester announced the news of his demise thus.


Some days later The Guardian wrote an obituary on the late but very dear professor.


He will be remembered for many academic accomplishments but I will remember him more for what could have been, if only I had used my time more wisely.


I'll finish with a link to a review of a book he co-authored with an Indian and Pakistani on the prospects for peace between the 2 foes, using the perspectives of retired Indian and Pakistani military leaders.


Rest in peace sir.


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I can relate to this:




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Got in some reading today:



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After a traditional Sunday break from uploading a daily video update Monday is here:



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It is interesting and possibly timely that Al Jazeera is doing a week of shows - on AJ Stream - on colonialism. This was my opening salvo:



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Friday, 16 August 2019

Daily Diary (DD) - Day 228 of 2019

1956hrs:

This morning I was rudely awakened by an email alert that informed me that my online petition to the UK parliament, submitted on the 11th of August had been rejected!

Details of email:

Dear Tanveer Ahmed,

We rejected the petition you created – “Take your share of responsibility for the avoidable dispute over Jammu & Kashmir”.

It’s not clear what the petition is asking the UK Government or Parliament to do.

Petitions need to call on the Government or Parliament to take a specific action. We're not sure exactly what you'd like the UK Government or Parliament to do. You could start a new petition explaining clearly what you would like the Government or Parliament to do.

Click this link to see your rejected petition: View your rejected petition

End of email....

Here's the text of the petition:

Take your share of responsibility for the avoidable dispute over Jammu & Kashmir
(Title of Petition is limited to 80 letters)

At least 5 reasons: 
-Words 'for ever' used n Article 1 of AmritsarTreaty 1846
-Maharaja's bid to avoid accession dilemma foiled by Brits pre1947
-BhutanBurmaNepalSikkimSriLanka avoided such, why not J&K?
-IIA 05/07/1947 still makes UK liable authority
-Mountbatten's proviso on J&K's accession.
(Background is limited to 300 letters)

We appreciate that J & K is coveted for its geography & water resources. We also understand that the issue of water was raised in British parliamentary debates pre 1947. However, dividing the region on the basis of religious identity was always going to be a recipe for war & existential claims on water. As the UK oversaw all that happened & didn't directly suffer from the decisions it made, it has a moral responsibility as well as technical grounding to take its share of responsibility to avert.
(More information is limited to 500 letters)

This reminded me of the difficulties I had in trying to obtain details of their communication with the Dogra rulers pre 1947, under the Freedom of Information Act 2000.

Reference is linked here:

I have written the following to the petitions committee: 

I've given reasons for why the UK are at least partly responsible for the J & K issue and as the petition title suggests, specifically ask the UK government to take a share of that responsibility. Defining what those responsibilities are should be a matter for debate in parliament, based on interaction with appropriate stakeholders in the J & K dispute. Forgive the cliche but this is a process and not an event. One could provide a longer detailed specific plan on request. Given that we are given only 80 letters to draft our initial petition, is there any scope for us to challenge the original decision to reject the petition?

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While I wait for a response to my possibility of challenging the rejection of the petition, I will be writing to my local MP in Luton, Kelvin Hopkins on the possibility of moving an EDM (Early Day Motion) in the parliament on this very subject.

Meanwhile, here's a freshly worded petition. I wonder if this passes the parliamentary radar:


Support democracy in an internal J & K political process, not Indo-Pak hegemony.



Our forbears in J & K pre 1947 were transitioning from autocracy to democracy. Post 1947, we feel even more disenfranchised for becoming victims of an imposed land dispute that consequently nullified indigenous voices & divided our State. This transition was effected by the British Parliament. 



Having adhered to a long deliberated sequence of independent research in AJK since 2005, an internal political process has been created here. Link: http://bit.ly/2ZbUxIR Since 1947, many a MP in the UK has reiterated that J & K belongs to its people & only they can determine their future. What was lacking was an internal resolution process & the UK's disinclination to share responsibility in this avoidable dispute. Our geography & water resources should be a blessing for humanity, not a curse.

End of petition...

For some contextual background, one could also read this article I wrote for Rising Kashmir in Srinagar on February the 9th, 2011 entitled, Britain's responsibilities in Kashmir 

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I don't think I need to add anything on the UN Security Council deliberations in New York today:




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This too:




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Apologies...this too:



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I'm always keen to receive academic critique on my work and in this respect I'm equally keen on taking questions from experts, academics, think-tanks and political scientists in general.


Here's an example of part of an exchange today:


Me:


Their (Pakistan's) internal contradictions have reached a nadir. They are now at the most difficult crossroads of their 72 year history.


Academic/Expert:


What kind of internal contradictions are these in your opinion?


Me:


- To support self determination for the Valley of Kashmir and deny it to AJK and GB.


- To change demographics of AJK and GB and protest such changes in Indian-controlled J & K.

- To insist that it is an advocate of J & K at the cost of drowning the internal narrative and then seek to find more powerful advocates than itself to support its point of view on J & K.

- To insist that it is a stakeholder on the basis of UN security resolutions which made it a respondent to India's complaint that it was an invader. To dance around steps suggested to it to demilitarise and use its presence in UN deliberations as a means to control AJK and GB, repress their citizens and loot their resources. To cry 'UN resolutions' and 'Our Principled Stand' yet engage in bilateral negotiations with India to divide the territory. To launch militancy across the LOC in parallel to such negotiations and lofty rhetoric.

- To describe yourself as a fortress of Islam yet unable to muster any practical support from the Muslim World.

- To base your economy on conflict, chicanery, magnificent delusions and naked self-interest, gradually hollowing out your economy for 80% of your citizens.

- To indulge in geographic expansion when your economy and standard of governance is in the pits of hell.

End of discussion.....

There are of course many more contradictions that can be cited.


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I would add the following to the tweet below. Hypocrisy has no religion or nationality either:



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Its difficult enough for a public rights activist to gain the attention of the powers-that-be in a conflict zone, even the world's premier institution for human rights is having trouble communicating too:



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Saturday, 16 June 2018

Daily Diary (DD) - Day 167 of 2018

0319hrs:

The day before yesterday (Day 165, which I couldn't log an entry for - it was that shattering) climaxed in a piece of news that paralysed me mentally for the next few hours. I am yet to digest the death of Shujaat Bukhari

As described on my facebook entry that day:



I heard of his death on the balcony of another fallen dynamic hero - Arif Shahid - of peace and prosperity in Jammu & Kashmir. This connection paralysed me given that it had taken just over 12 hours for me to get from Sehnsa to Rawalakot (about 80 kilometres in total). It was a hot day to travel, my vehicle broke down 4 times in between and despite the ice cold shower at the Bawali (Water Spring) just below Hatkora - the day was nerve-racking and highly introspective. The public of AJK played a superb supporting role as usual. I rued the lack of interest and support shown by our diaspora, especially those citizens of evolved democracies. However, I know I shouldn't as they'll come good one day.

I'm writing this not far from the LOC where we aim to spend Eid and deliver aspects of hope between our intermittently aggressive neighbours.

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At last, somebody is giving attention to what I've described as the 'Jammu narrative' for years but almost ignored hitherto. Essentially, the J in J & K:


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Wednesday, 25 May 2011

A 21st century politician

Nawaz Khan Naji on Facebook

Nawaz Khan Naji is the best of what is visible and tangible, a politician hailing from the northwestern part of the erstwhile State of Jammu & kashmir, has campaigned on the outstanding national question of his people and clinically won an election, against all odds


In an era and a region where every politician is interested in capturing the best of what is visible and tangible, a politician hailing from the northwestern part of the erstwhile State of Jammu & kashmir, has campaigned on the outstanding national question of his people and clinically won an election, against all odds.

On April 28 (A date famous for the Karachi Agreement in 1949 when leaders of the Muslim Conference are thought to have effectively deferred control of Gilgit-Baltistan-Ladakh to the Pakistani Government) this year: Nawaz Khan Naji, the founder and supreme head of his faction
of the Balawaristan National Front, won a byelection in his home constituency of Ghizer (L-A 19) and thereby became a member of the Gilgit Baltistan Legislative Assembly. This despite a political agenda that directly questions Pakistan's occupation of the territory and being head of a party that espouses the total independence of Gilgit, Baltistan and Ladakh. He aspires for their re-emergence into a re-union of "Highland People" under the nostalgic name of Balawaristan.

The geographic demarcation of Balawaristan would include all areas referred to as the 'Northern Territories' during Dogra Rule and include Shenaki Kohistan and Chitral at the very least (which are currently considered to be constitutionally a part of Pakistan and thus included as part of Khyber Pakhtoonkhwa province). Many people in these territories certainly describe themselves as part of the 'Kashmir Issue' but the vast majority of those that this writer has interacted with, do not consider themselves as a part of the erstwhile Dogra State, not on their volition at any rate.

Returning to possibly the most principled, humble and connected politician who propogates that vision - Nawaz Khan Naji – who happens to be a leading authority on the geography of the region too, considers the above geo-political re-configuration to be his first choice. It should be noted that his secondary choice involves a settlement close to the vision espoused by Kashmiri nationalists of
returning to the configuration under Dogra Rule.

Naji hails from humble origins – his father was a lower middle-class farmer in his home village of Sher Qilah in District Ghizer – and he still lives in the modest 'desi' home built by his father. His
committment to his cause has kept him unmarried, he is now 50. So intense has been his political life since 1989 when he produced a manifesto and launched Balawaristan National Front with a few friends. A second of three books followed, probingly entitled "Kashmir ka Chowtha Fareeq (Fourth party of Kashmir dispute). An intolerant regime inevitably tried to curtail his creative political ideas and put him up in jail for more than three months on a couple of occasions, usually under the colonial remnant of section 124(a). This electoral win was his third attempt at testing the prevailing power structure since 2004.

The by-election came about because the then incumbent Pir Syed Ali Shah was ironically (as may become apparent in due course) nominated by Pakistan's Prime Minister as the new Governor of Gilgit Baltistan (after the death of the previous Governor Dr. Shama Khalid). Nawaz Khan Naji's
party cadre contend that their leader would have won the original election in November 2009 if the ruling federal party (PPP) in collusion with Pakistan's clandestine agencies hadn't formented a 'law and order' situation. A seventeen year old BNF party worker Zubair, was also killed in the melee. The ruling party's candidate won by a mere 24 votes. Naji filed a suit in pursuit of justice but to no avail.

His victory is remarkable on many counts, apart from the obvious national one. His two main opponents represented each of the main political parties in Pakistan. The PPP's candidate Eng. Jawahir Ali Khan was reported to be openly supported by both the federal government of Pakistan as well as the governing structure in Gilgit Baltistan. PML(N) was represented by Col. Karim, a descendent of the former ruling family of the region and reportedly backed by the military establishment.

A little more than a month before polling day, Nawaz Khan Naji was arrested and jailed along with party cadre on the March 22. Incessant public protest ensured his release on the fourth day of detention. Some party workers remained detained for 28 days whilst one worker continues to languish in detention under the previously cited section 124(a).

Various sops including cash up to 10 crore for development schemes, wheat, potato seeds and fertiliser were also pushed aside by a committed electorate, carefully nurtured to understand the larger, long term picture by a man who could possibly be regarded as a legitimate standard-bearer of 21st century politics.

There is a clear argument that Naji was able to mobilise the youth to campaign for him round the clock. He won without finances, 'national' party backing or administrative support. Many regard his victory as being far more profound than the winning of a mere constituency seat.

They consider it epic and him iconic for achieving it despite the odds.

The victory was emphatic to boot. 8,399 votes polled for him, 5,200 for PML(N)'s candidate, with the ruling party's (PPP) candidate bagging just 4,400. Some go as far as to regard this victory as unprecedented in the post-47 political configurations of Gilgit, Muzaffarabad, Srinagar and Jammu. "Nawaz Khan Naji is the first (overtly nationalist) politician to win an election devised by occupying forces with his own party flag and manifesto", stated one party official.

Like all great stories, a word or two of caution are in order. Criticism levelled by the other faction of the Balawaristan National Front (led by the exiled Abdul Hameed Khan in Belgium) may attribute Naji's victory to under-the-table compromise with the prevailing power structure, that may not be immediately apparent. Others may quote the example of Muzzafar Relley who started as a nationalist before altering direction to become a loyalist of the former Pakistani President Musharraf's party, namely PML (Q).

Whether he accedes to the prevailing 'status quo' and thereby (in)directly legitimises the presence of Pakistan or utilises this platform to address the 'national question' just as he has done for the past 23 years at various national and international fora- while addressing issues of governance for his constituency - will no doubt prove to be a challenge he has yet to surmount. Nevertheless, his victory possibly indicates the intensity of feeling in his constituency about the state of political affairs that prevail over them. Historic reasoning mixed with the confidence that real positive change is possible, appears to have overcome the dire socio-economic reality that blinds most voters of the so-called 'developing world'.

Nawaz Khan Naji is conspiciously clear that a lack of education amongst the populace of Gilgit Baltistan prevents the formation of a genuine national consensus. He also recognises what un-natural impediments lie ahead in charting this course. Most certainly, he would need to be doing most of the convincing in the national assembly if he is to genuinely emerge as a 21st century politician that other politicians may - in time to come - aspire to emulate.

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The writer is a writer, broadcaster and activist working for civil society development in Pakistani-administered Kashmir and can be mailed at sahaafi@gmail.com

This article was first published in Rising Kashmir (a Srinagar-based English daily) on the 25th of May 2011



Tuesday, 19 April 2011

From CBMs to OBMs

Pakistan’s Act 74 and India’s adherence to a solution within it’s constitution are both closed doors with little space to breath within.

If civility is the hallmark of democracy and human nature dictates that what is precious will be coveted by others; India, Pakistan and China have a clear conflict of interest with the population of the erstwhile State of Jammu and Kashmir. Their conflict of interest with each other as sovereign States has to be uniformly seen as secondary (at best) by the people of this divided State.

A fact perhaps not highlighted enough is that each region was denied the opportunity to make an un-coerced, free of external influence and informed choice on how they wanted to proceed from a princely State governed by an all-powerful Maharajah with limited-though progressive for the times–franchise to a modern representative democracy.

Making clear that a genuine semblance of a State existed, architectured by institutions and a definition of boundaries along with continuity of governance since 1846 should have been reason enough to restrain India and Pakistan from coveting the region. More so, Britain as suzerain should have resisted from trying to compel the Maharajah to make a choice of either India or Pakistan, neither of which suited the ruler or the collective interest of his subjects. In essence the legitimate stakeholders of the State were denied a clear opportunity to make their aspirations clear.        

Every intrigue that boiled in the State pre-partition was given opportunity to infuse and forment once Pakistani and Indian troops entered to make it a battleground for competing national identities. Even UN involvement conceded to understanding the nature of the problem as an Indian and Pakistani territorial problem, formally characterised by the institutional nomenclature UNCIP (United Nations Commission for India and Pakistan). Sixty-four years have certainly complicated matters: what could have been an uncomplicated transition from autocracy to democracy has been a series of wanton abuse of democratic principles by Pakistan, India and China. Certainly not an ongoing process with open ended possibilities. Pakistan’s Act 74 and India’s adherence to a solution within it’s constitution are both closed doors with little space to breath within. The United Nations has also not adhered to it’s charter by making the collective decision of the people of the State paramount in determining their future.

The idea of progressing from CBMs (confidence-building measures) to OBMs (ownership-building measures) is to revert the problem-solving ambit back into the hands of the primary stakeholders viz. The 20 million or so people living across the breadth of the divided State. The majority of us have not been convinced by what we’ve witnessed since 1947 and are fed-up of being confused sans solutions. The frustration of an uncertain future with limited ability to change things for the better is an unaffordable disability in this day and age. It has taken India and Pakistan close to 64 years to devise a tenuous mechanism in the form of CBMs that manages a conflict (their conflict). Resolving the conflict has it’s key buried deep in public opinion of the State. The underlying argument is that the ultimate arbiters of India, Pakistan and China’s presence here are the people that live within.   

Inherently, CBMs were specific confidence-building measures between India and Pakistan. In all the five disparate regions of the former State of Jammu and Kashmir, we don’t specifically require confidence, we demand ownership. Much of the movement across the LoC via permits (approximately 16,000 since the inaugral bus service on April 7, 2005) has not only been trouble-free, it has given a taster of what an un-divided Kashmir can reap for the population. Cross-LoC movement didn’t re-ignite the communal inferno that engulfed this territory in 1947. It’s roots always stemmed from activity in British India pre-partition and the nascent nation states of India and Pakistan had a clear motive in exporting it here.

Therefore a need for OBMs. If we begin on the road to ownership, after some initial hurdles the gradual economic pace of our region will speed up as will clarity on how to develop our institutions. That pace will be more sure and direct than the current Indo-Pak CBMs, which are very slow and their ultimate direction is to cement an agree-able method of co-existence between the nation-states of India and Pakistan in Kashmir. If the ownership route is not adopted, it could ultimately result in our surrender to their joint ownership or even tripartite if you include China.

Bringing the Pakistani-adminstered Kashmir context into closer focus. Current Indo-Pak CBMs give zero civil space to create and invent initiatives that will help uplift the local population. The political set-up persists in conforming to Pakistan’s strategic (military) objectives and we have already lost three generations for want of a political roadmap for the future of our society. Pakistan’s pretext of a Indian invasion still holds the legitimacy of a rubber stamp amongst most if not all members of the local power set-up here.

Travelling throughout the territory it is abundantly clear that matters of governance are not being dealt with according to the population’s aspirations. Each and every government department consistently laments that they don’t have the resources or the necessary "clearance" to embark on initiatives demanded by the public.

Hardly a day passes by without some issue of infrastructure development, administrative negligence or the Pakistani State’s inability to deliver coming to notice. Preserving the boundaries they control along with the mind-sets of the people that habitate within has always taken precedence over all else. For example, a 10 kilometre stretch of road between Holaar (a town by the River Jhelum) in Pakistani-administered Kashmir and Beor in Pakistani Punjab is a major route from Kotli to Rawalpindi. This particular route generates quite possibly the highest volume of trade and tax revenue for the Pakistani government, yet it’s been many a year since that road has yet to mature as a road.

The hunger of civil society to reform the administrative structure, conduct accurate research on the economic resources of the State, adopt a hands-on approach to infrastructure development, open old routes to other parts of the divided territory is such that the governing structure is simply not equipped to deliver. Taxation can most certainly not be equated with representation. The need for ownership is greater now than ever.

The crucial tipping point in one’s view is when civil society here will gain access to State resources that are otherwise diverted to private coffers. Adopting a transparent and consultative mechanism to prioritise where resources should be allocated would not only give the necessary vibrancy to civil society, it would finally embark us on the road to progress. In the meantime, all our efforts will continue to resemble the efforts of our previous lost generations.

Finally, though recognising that India and Pakistan’s fig leaf is Kashmiri independence- as it entails political as well as territorial loss for both countries – it also enables both countries to exude confidence and maturity to accede to the will of the people, over whom governance will always be fraught with discord and characterised by an unsettled dispute. By Kashmiris taking ownership, the era of genuine post-colonial governance could be ushered in, bringing opportunity for the bereaved masses of the two fledgling democracies too. Otherwise, the opportunity cost will always be directly borne by the opportunity-hungry masses throughout the region.   

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Author is a writer, broadcaster and activist working for civil society development in Pakistani administered Kashmir and can be mailed at sahaafi@gmail.com.

This article was first published in Rising Kashmir (a Srinagar-based English daily) on the 20th of April 2011.

The subject matter of this article was referenced about 20 days later in the following news report by Kashmir Media Service (KMS):

London, May 11 (KMS): Kashmir Centre London held a roundtable meeting in the House of Lords, which was chaired by Lord Qurban Hussain.

Professor Richard Bonney, Emeritus Professor of the University of Leicester, presented his paper ‘The Future of Kashmir: from CBMs (confidence-building measures) to OBMs (ownership-building measures)’ in which he stressed the need to ‘develop mechanisms whereby the genesis, planning and implementation of future measures for peace rest with the people of divided Kashmir’. He went on to say that it was imperative that the Kashmiris themselves not only needed to understand the confidence building measures but also had to claim ownership of that which was to be of the greatest importance to them.

Link:

Professor Richard Bonney also critiqued the concept of OBMs or Ownership-Building-Measures in his blog:

Link:


This article was also published by World Kashmir Awareness Forum:

Link:



Thursday, 24 March 2011

Human rights and religion in Kashmir

Whenever discussion of human rights is evoked, dictatorships as much as democracies and liberals as much as extremists appear to 'talk the talk'. Demanding the standard by one particular religious group usually appears to negate the standard expected by the other religious group.

It is a given that writing involves delving into the forbidden. Common discussion in bazaars and between friends at home do little more than scratch the surface of the most contentious issues of our times. Irrespective of our religious persuasion, we rarely introspect and dig deeper into our souls to find formulae that can liberate us from using our religious identity as the basis for determining the state of human rights in our region.

Whenever discussion of human rights is evoked, dictatorships as much as democracies and liberals as much as extremists appear to 'talk the talk'. Demanding the standard by one particular religious group usually appears to negate the standard expected by the other religious group. The Hindu Pandit / Muslim divide in the Kashmir Valley appears to be a case in point. The former's exodus from the Valley was considered by many to be in aid of protecting Hindu lives (their human rights) while Muslim Kashmiris were exposed to mass violations of those very rights. The Muslims of what subsequently became known as AJK, thought they were protecting their human rights in late 1947 when they killed, forcibly converted or forced Hindus and Sikhs to flee from their ancestral homes to the Eastern side of the LOC.

The exploitation of religious identity to claim human rights is further obfuscated by the lack of distinction between human rights, human needs and human wants. What constitutes a genuine need or want does not automatically translate into a right. It doesn't necessarily follow that wanting to have a better car or house constitutes a right. It needs to be qualified by an effort, entitlement and confirmation that the rights of (an) other are not violated in the process. 

The right to self-determine one's political future using whatever democratic means possible is of course a human right enshrined in the UN Charter of 1945. The issue should not be the right per se but in how the exercising of that by one community impinges on others. This is the juncture where religious identity takes over the discussion as well as momentum of what is essentially a genuine need, want and right. Developing a discourse that promotes tolerance of differing values is a must before one can envisage people of different religious persuasion being persuaded to co-exist for the collective good in a given territory. The task underhand throughout the erstwhile Dogra State of Jammu and kashmir is immense; when you consider how human rights (and indeed political rights) have been selectively applied depending mainly on religious identity.

The various Shia sects in Gilgit Baltistan consider their human rights to be repeatedly violated by the minority Sunni community under Pakistani State sponsorship. The Shia in Kargil feel a difference in applicability of human rights by the Indian government to them as compared to the Buddhists of Leh or the Sunnis of the Valley. The Hindus of Jammu feel aggrieved at the constant attention given to the Muslims of the Valley. The Dalits feel they are marginalised by the upper-caste Hindus. Remaining in Jammu, the Hindus from Rajouri and Poonch feel they are given less opportunity than Kashmiri Pandit migrants in the city. Muslims in Jammu have their own version of discrimination to tell. Progressive Muslims in AJK have a stark divergence of opinion with their more extreme, exclusivist compatriots who have a fixation with the human rights violations of the Kashmiri Sunni Muslims of the Valley.

Bubbling above these deep divisions of selective human rights (mainly related to religious identity), is a comprehensive set of issues that need to be collectively tackled. The cost of parochial notions of human rights repeatedly throws 'the baby out with the bathwater'. What suffers is the collective potential of the economy, standards of education, health, infrastructure, how to combat environmental impacts of modernisation. Indeed, governance as a whole loses it's bearings as it adheres to the whims and fancies or plays to the fears of various religious groups. India and Pakistan may have derived some utility from adopting such measures in the past but in an increasingly transparent age, the collective loss to the State of Jammu and Kashmir is becoming clearer by the day.

While aspirations of re-uniting the State to it's original position as on the 16th of August 1947 are still a pipe-dream, deriving a purposeful combination that takes influence from universal human rights as well as (all) religion(s) to develop a charter of rights and reponsibilities for every citizen could be the way out of our current imbroglio. In an open information age when every religion and indeed civilisation can make a claim to superiority, it is imperative that all religions are given due prominence where they initiate ideas of human flourishment and longevity of the planet. In other words, where human rights capture the common code of rights applicable to everybody, religion contributes to the creative discourse on reponsibilities. Everybody will not adhere to a particular religion (or even a particular version of such) but religions throughout the world can help humanity immensely by agreeing on and adopting a universal declaration of human rights. In short, human rights can promote the 'right' to freedom of religion while religion can promote the 'responsibility' to enforce freedom of religion.

If our society fails to break out of these shackles, then each religious identity will search for it's regional/global partners to deliver it from the violations and lack of opportunity perpetrated by the other. Then no nation state will remain a nation state but a local proxy of a wider interest. That in itself has destabilising connotations as exemplifed throughout history. Lebanon's story is before us. A more current example is the manner in which the Bahraini resistance movement for greater freedom, opportunity and rights is gradually being drawn into a Shia-Sunni struggle. The minority ruling Sunnis have received assistance from Saudi Arabia while the resistance is alleged to be acting under Shia Iran's dictations. 

What is clear is the supposed attraction of being linked to co-religionists afar. During the late 1980's, it appeared unquestionably clear to most Muslims of AJK and Pakistan that fighting 'Hindu' India was a must, just as much as it was clear for Pakistan and Saudi Arabia in the early 1980's to assist the U.S. in it's fight against the Soviet infidel in Afghanistan. In a similar vein, the Hindus and Sikhs of AJK felt no option but to seek refuge amongst Indian troops in late 1947. The backlash against them was a collective  response, supposedly for the injustice meted out to Muslims under a series of Hindu kings. Subscribing to mob rule in a given environment comes so easily to human beings. Creating an environment which enables people to rise above that temptation is crucial. The rest is a matter of economics, governance and resource utilisation.

Finishing with history, it was important for the Hindus and Sikhs of the State to support the change in nomenclature from the Muslim Conference to the National Conference in 1938 and assist the State in a move towards universal suffrage. That didn't happen. This further bolstered or even re-invigorated the desire amongst many Muslims to seek deliverance from the Muslim Conference via the Muslim League and Pakistan. The State remains divided and what is divided doesn't develop.

...

Author is a writer, broadcaster and activist working for civil society development in Pakistani administered Kashmir and can be mailed at sahaafi@gmail.com.

This article was first published in Rising Kashmir (a Srinagar-based English daily) on the 23rd of March 2011.

The material written in this article took some inspiration from Arvind Sharma - who is Birks Professor in Comparative Religion at McGill University in Montreal Canada.

On the very day that this article was published, the editor was phoned and the following comments were passed...

Dear Tanveer

I am pleased to convey that Kashmir's top most intellectual and educationist Dr Agha Ashraf Ali has complimented you for today's article. He called me up and said "I am thrilled to see such a brilliant piece which has set an entirely new discourse on the subject". I was myself overwhelmed to hear that and thought I should share it with you.

best

PS

Agha Sb is father of Late Agha Shahid Ali (Perhaps the most gifted poet of Kashmir in recent times)

End...

I then received an email from one of the most eminent scholars of Jammu, namely the late Balraj Puri.

Dear Tanveer,

I read your articles with great interest. But may I comment on your latest article in which you suggest that Hindus of the State should have joined Sheikh Abdullah when he converted Muslim Conference into National Conference.

The fact is that the Sheikh was hero of Kashmiri nationalism, including Hindus. But he had absolutely no appeal with Hindus and Muslims of Jammu. Two Jammu leaders S. Budh Singh and Chaudhary Ghulam Abbas had, in fact, took the initiative to approach the Sheikh with a proposal to convert the party into the National Conference and under a Gentleman’s Agreement it was decided that the presidentship of the party would rotate every year. But in practice it was not honoured. No secular national party encouraged Jammu leaders. They therefore reverted to religious parties.

The divide in the state was thus more on regional than religious lines.

Mr. Tanveer Ahmad

Balraj Puri 

Director 

Institute of Jammu and Kashmir affairs 

Karan Nagar 

Jammu-180005

www.humanrightsjournal.com


End..

Daily Diary (DD) - Day 304 of 2026

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