General Sir Charles James Napier, GCB (10 August 1782 – 29 August 1853), was an officer and veteran of the British Army’s Peninsular and 1812 campaigns, and later a Major General of the Bombay Army, during which period he led the military conquest of Sindh, before serving as the Governor of Sindh, and Commander-in-Chief in India.
He was the eldest son of Colonel (the Honourable) George Napier, and his second wife, Lady Sarah Lennox, with this being the second marriage for both parties. Lady Sarah was the great-granddaughter of King Charles II.
Napier was born at the Whitehall Palace in London, When he was only three years old his father took up an administrative post in Dublin, moving his family to live in Celbridge. His early education was at the local school in Celbridge. At the age of twelve, he joined the 33rd Infantry Regiment of the British Army in January 1794, but quickly transferred to the 89th and did not immediately take up his commission, but returned to school in Ireland. In 1799, aged 17, he took up active service in the army as aide-de-camp to Sir James Duff.
Napier commanded the 50th (Queen’s Own) Regiment of Foot during the Peninsular War in Iberia against Napoleon Bonaparte. Napier’s activities there ended during the Battle of Corunna, in which he was wounded and left for dead on the battlefield. Napier was rescued, barely alive, by a French Army drummer named Guibert, and taken as a prisoner-of-war. Nevertheless, Napier was awarded an Army Gold Medal after he was returned to British hands.
Napier recuperated from his wounds while he was being held near the headquarters of the French Marshall Soult and afterwards Michel Ney. On 21 March 1809, a British sloop approached Corunna with a letter for the commandant of the city, requesting information about the fate of Napier on behalf of his family. After an agreement between Ney and Napier, the latter was released on a convalescence leave at home for three months, under parole to return to Ney’s quarters wherever he was on the first of July 1809.
Napier volunteered to return to the Iberian Peninsula in 1810 to fight again against Napoleon in Portugal, notably in the Battle of the Côa, where he had two horses shot out from under him, in the Battle of Bussaco, in the Battle of Fuentes de Onoro, and in the Battle of Badajoz (1812) (the second siege of Badajoz) in Extremadura, Spain, in which he was a lieutenant colonel in the 102nd regiment. For his deeds at Bussaco and at Fuentes de Oñoro, Napier won the silver medal with two clasps. Napier returned to England and became the General Officer Commanding of the Northern District in England in April 1839.
Service in India
In 1842, at the age of 60, Napier was appointed Major General to the command of the Indian army within the Bombay Presidency. Here Lord Ellenborough’s policy led Napier to Sindh Province (Scinde), for the purpose of quelling the insurrection of the Muslim rulers who had remained hostile to the British Empire following the First Anglo-Afghan War. Napier’s campaign against these chieftains resulted in victories in the Battle of Miani against General Hoshu Sheedi and the Battle of Hyderabad, and then the subjugation of the Sindh, and its annexation by its eastern neighbours as the Sind Division.
His orders had been only to put down the rebels: by conquering the whole Sindh Province, he greatly exceeded his mandate. Napier was supposed to have despatched to his superiors the short, notable message, “Peccavi”, the Latin for “I have sinned” (which was a pun on, I have Sindh). This pun appeared under the title ‘Foreign Affairs’ in Punch magazine on 18 May 1844. The true author of the pun was, however, Englishwoman Catherine Winkworth, who submitted it to Punch, which then printed it as a factual report. Later, Napier made several comments on the Sindh adventure to the effect of: “If this was a piece of rascality, it was a noble piece of rascality!”
On 4 July 1843, Napier was appointed Knight Grand Cross in the military division of the Order of the Bath, in recognition of his leading the victories at Miani and Hyderabad. He was also in 1843 given the colonelcy of the 97th (The Earl of Ulster’s) Regiment of Foot, transferring later in the year to be colonel of the 22nd (The Cheshire) Regiment of Foot.
Napier was appointed Governor of the Bombay Presidency by Lord Ellenborough. However, under his leadership the administration clashed with the policies of the directors of the British East India Company, and Napier was accordingly removed from office and returned home in disgust. Napier was again dispatched to India during the spring of 1849, in order to obtain the submission of the Sikhs. However upon arriving once again in India, Napier found that this had already been accomplished by Lord Gough and his army.
Napier remained for a while as the Commander-in-Chief in India. He also quarrelled repeatedly with Lord Dalhousie, the Governor-General of India. The source of the dispute was Dalhousie’s behaviour on India’s north-west frontier. Dalhousie had requested repeated punitive raids against villagers who had not paid taxes. Napier was opposed to these tactics but accompanied a column of East India Company troops under Sir Colin Campbell and Punjab troops under George Lawrence. The Punjab troops were not under Napier’s command and began burning villages on Lawrence’s orders. ‘This was as impolitic as it was dishonourable to the character of British soldiers,’ protested Napier, “yet no power was entrusted to me, and I had been sufficiently cautioned against interfering with the Punjaub civil authorities.”
Napier returned home to England for the last time. He was still suffering with physical infirmities which were results of his wounds during the Peninsular War, and he died about two years later at Oaklands, near Portsmouth, England, on 29 August 1853, at the age of 71. However his quarrel with Dalhousie was not over. In his posthumously published “Defects, Civil and Military of the Indian Government” (Westerton, 1853) he detected and condemned the growing superciliousness of the English in India towards the Indians; “The younger race of Europeans keep aloof from Native officers … How different this from the spirit which actuated the old men of Indian renown,” he wrote. He proposed that British officers should learn the language of the natives and that native officers be appointed as ADCs and Companions of the Bath. “The Eastern intellect is great, and supported by amiable feelings’, he wrote, ‘and the Native officers have a full share of Eastern daring, genius and ambition; but to nourish these qualities they must be placed on a par with European officers.”
When revolt broke out in 1857, Napier’s ‘Defects’ was hailed as a prophetic work which correctly identified many of the seething tensions in the sub-continent. The problem was as one of his contemporaries observed ‘Had he made his representations with sober moderation, eschewing all offensive exaggeration, his warnings and suggestions would have commanded attention. Instead they were pooh-poohed as the emanations of a distempered mind.’
Napier opposed suttee, or sati. This was the custom of burning a widow alive on the funeral pyre of her husband. Sati was rare in Sindh during the time Napier stayed in this region. Napier judged that the immolation was motivated by profits for the priests, and when told of an actual Sati about to take place, he informed those involved that he would stop the sacrifice. The priests complained to him that this was a customary religious rite, and that customs of a nation should be respected. As recounted by his brother William, he replied:
“Be it so. This burning of widows is your custom; prepare the funeral pile. But my nation has also a custom. When men burn women alive we hang them, and confiscate all their property. My carpenters shall therefore erect gibbets on which to hang all concerned when the widow is consumed. Let us all act according to national customs.”
On slavery and plunder
Napier opposed slavery. According to the memoir on Napier by William, the Sindh cultivator was bonded and oppressed, and the numerous Hindus were plundered people and their faith was condemned by Balochis and Sindhis alike. They were eager for peace and protection.Napier removed the Amirs from power, dismantled their private assembly of armed men, proclaimed that taxes previously collected by the Amirs from the peasants be paid to the English instead, and that slavery was abolished throughout the land. This was vehemently opposed by Balochi masters, but welcomed by slave-girls of the harems.
Napier found that the Sindh was divided into land parcels called kardarats, under a headman called kardar, who were under an Arabian cadi. The cadi had powers to summarily fine and imprison, and in practice exercised powers of life, death and torture. The kardar collected land taxes and customs, frequently fining and torturing the villagers to a level of fear that they were slaves of the chief to whose estate their village belonged. Napier continued the old system of kardars, but made them official collectors giving them government salaries, allowing villagers to file complaints against any kardar.
While stationed at Karachi, Napier found that the land was owned by the state, Amirs were collecting land taxes with “shocking cruelty – mutilations and tortures”, with land tax rates between half and two-thirds. The due collectors enjoyed hereditary tenures in a feudal jagir system where the husbandman was a mere slave. These oppressive practices had led many Sindh farmers to abandon their farms and move to the desert. Napier challenged this oppression.
Napier opposed the slavery custom where, according to William’s memoir, young girls would be dragged from “their homes for the harems of the great”. His efforts to respect the rights of women and children required him to battle numerous Amirs who previously exercised “unmitigated cruelty and debauchery”.
On subduing insurgencies
General Napier put down several insurgencies in India during his reign as Commander-in-Chief in India, and once said of his philosophy about how to do so effectively:
The best way to quiet a country is a good thrashing, followed by great kindness afterwards. Even the wildest chaps are thus tamed.
That may help explain both why he felt rebellions should be suppressed with vigour, and the lack of reprisals after victory (contrary to local practice).
He also once said: the human mind is never better disposed to gratitude and attachment than when softened by fear.
An implementation of the theory would be after the Battle of Miani, where most of the Mirs surrendered. One leader held back and was told by Napier:
Come here instantly. Come here at once and make your submission, or I will in a week tear you from the midst of your village and hang you.
He also mused: so perverse is mankind that every nationality prefers to be misgoverned by its own people than to be well ruled by another.
He regarded misgovernment as a lack of liberal attitudes. Contrary to the traditional Indian rulers’ glorification of war, he wrote “War is detestable and not to be desired by a nation,” adding, “it falls not so heavily upon soldiers – it is our calling; but its horrors alight upon the poor, upon the miserable, upon the unhappy, upon those who feel the expense and the suffering, but have not the glory.”
In 1903, the 25th Bombay Rifles (which as the 25th Regiment of Bombay Native Infantry had formed part of Napier’s force in the conquest of Sindh) was renamed the 125th Napier’s Rifles. Since amalgamated, it is now the 5th Battalion (Napier’s) of the Rajputana Rifles.
A bronze in honour of Sir Charles Napier by George Gamon Adams (1821–1898) surveys from its plinth the southwest corner of Trafalgar Square, while a marble stands in the Crypt of St. Paul’s Cathedral.
His remains lie in the now-ruined Royal Garrison Church, Portsmouth.
• The city of Karachi in Sindh (Pakistan) earlier had a Napier Road (now Shahrah-e-Altaf Hussain), Napier Street (now Mir Karamali Talpur Road) and Napier Barracks (now Liaquat Barracks) on Shara-e-Faisal. In the port area, there is also a Napier Mole. In Manora, the St. Paul’s Church, erected in 1864, is a memorial to Napier. There is also Residential area in Quetta named as Napier Lines after his name.
• Karachi Grammar School named its second-oldest house “Napier” after Sir Charles Napier (the oldest House is named Frere after Sir Henry Bartle Frere).
• The city of Ambala in Haryana (India) has a road named after him in the cantonment area. 54, Napier Road, the official residence of the Commissioner Of Police of Ambala is on this road.
Sheikh Mujibur Rahman (17 March 1920 – 15 August 1975), was a Bengali politician and statesman. He is the founding father of the People’s Republic of Bangladesh. He served as the first President of Bangladesh and later Prime Minister of Bangladesh from March 1971 until his assassination in August 1975.
He was the driving force behind the independence of Bangladesh.
He is popularly known under the title of Bangabandhu (Friend of Bengal).
He became a leading figure in and eventually the leader of the Awami League, founded in 1949 as an East Pakistan-based political party in Pakistan.
Mujib is credited as an important figure in efforts to gain politician autonomy for East Pakistan and later as the central figure behind the Bangladesh Liberation Movement and the Bangladesh Liberation War in 1971.
Thus, he is regarded Jatir Janak or Jatir Pita (meaning Father of the Nation) of Bangladesh.
An advocate of socialism, Mujib rose to the ranks of the Awami League and East Pakistani politics as a charismatic and forceful orator. He became popular for his opposition to the ethnic and institutional discrimination of Bengalis in Pakistan, who comprised most of the state’s population. At the heightening of sectional tensions, he outlined a 6-point autonomy plan and was jailed by the regime of Field Marshal Ayub Khan for treason.
Mujib led the Awami League to win the first democratic election of Pakistan in 1970. Despite gaining a majority, the League was not invited by the ruling military junta to form a government. As civil disobedience erupted across East Pakistan, Mujib indirectly announced independence of Bangladesh during a landmark speech on 7 March 1971. On 26 March 1971, the Pakistan Army responded to the mass protests with Operation Searchlight, in which Prime Minister-elect Mujib was arrested and flown to solitary confinement in West Pakistan, while Bengali civilians, students, intellectuals, politicians and military defectors were murdered as part of the 1971 Bangladesh genocide. Despite Mujib’s absence, Bengalis from all walks of life joined the Mukti Bahini and fought and won against Pakistan Armed Forces in Bangladesh Liberation War. After Bangladesh’s independence, Mujib was released from Pakistani custody due to international pressure and returned to Dhaka in January 1972 after a short visit to Britain and India.
Sheikh Mujib became the Prime Minister of Bangladesh under a parliamentary system adopted by the new country. His government enacted a constitution proclaiming socialism and secular democracy. The Awami League won a huge mandate in the country’s first general election in 1973. However, Mujib faced challenges of rampant unemployment, poverty, and corruption. A famine took place in 1974. The government was criticized for denying constitutional recognition to indigenous minorities and human rights violations by its security forces, notably the National Defence Force para militia. Amid rising political agitation, Mujib initiated one party socialist rule in January 1975. Six months later, he and most of his family were assassinated by renegade army officers during a coup. A martial law government was subsequently established.
In a 2004 BBC poll, Mujib was voted the Greatest Bengali of all time.
Born: 17 March 1920; Tungipara, Bengal Presidency, British India (now in Bangladesh)
Died: 15 August 1975 (aged 55) Dhaka, Bangladesh
Cause of death: Assassination
Nationality: Pakistan, Bangladesh
Political party: Bangladesh Krishak Sramik Awami League (1975)
Other political affiliations: All-India Muslim League(Before 1949); Awami League(1949–1975)
University of Dhaka
Spouse: Sheikh Fazilat-un Nisa Mujib
Children • Sheikh Hasina: leader of the Awami League and the present Prime Minister of Bangladesh. • Sheikh Kamal: was an organizer of the Mukti Bahini guerrilla struggle in 1971 and received wartime commission in Bangladesh Army during the Liberation War. He was perceived to be the successor to Sheikh Mujib • Sheikh Jamal trained at the Royal Military Academy Sandhurst in Great Britain and later joined the Bangladesh Army as a Commissioned Officer. • Sheikh Rehana • Sheikh Rasel
The Sheikh Family was under house arrest during Bangladesh liberation war until 17 December, Sheikh Kamal and Jamal found the means to escape and cross over to a liberated zone, where they joined the struggle to free the country. Almost entire Sheikh family was assassinated on 15 August 1975 coup d’état . Only Sheikh Hasina and Sheikh Rehana, who were visiting West Germany, escaped. Sheikh Mujib is the maternal grandfather of Tulip Siddiq, British-born Labour politician, and member of parliament for Hampstead and Kilburn since the 2015 general election.
Early life and education
Mujib was born in Tungipara, a village in Gopalganj District in the province of Bengal in British India, to Sheikh Lutfur Rahman, a serestadar (court clerk) of Gopalganj civil court. He was born into a Muslim, native Bengali family as the third child in a family of four daughters and two sons.In 1929, Mujib entered into class three at Gopalganj Public School, and two years later, class four at Madaripur Islamia High School. From very early age Mujib showed a potential of leadership. His parents noted in an interview that at an young age, he organized a student protest in his school for the removal of an inept principal. Mujib withdrew from school in 1934 to undergo eye surgery, and returned to school only after four years, owing to the severity of the surgery and slow recovery.
Later, he passed his Matriculation from Gopalganj Missionary School in 1942, Intermediate of Arts from Islamia College (now Maulana Azad College) in 1944 and BA from the same college in 1947. After the partition of India, he got himself admitted into the University of Dhaka to study law but could not complete it due to his expulsion from the University in early 1949 on the charge of inciting the fourth-class employees in their agitation against the University authority’s indifference towards their legitimate demands. After 61 year, in 2010, the expulsion was withdrawn terming it as unjust and undemocratic.
Political activism in British India
Mujib became politically active when he joined the All India Muslim Students Federation in 1940, when he was a student of Islamia College. He joined the Bengal Muslim League in 1943. During this period, he worked actively for the League’s cause of a separate Muslim state of Pakistan, and in 1946 he went on to become general secretary of the Islamia College Students Union. M. Bhaskaran Nair describes that Mujib emerged as the most powerful man in the party because of his proximity to Huseyn Shaheed Suhrawardy.After obtaining his BA degree in 1947, he was one of the Muslim politicians working under Suhrawardy during the communal violence that broke out in Calcutta, in 1946, just before the partition of India.
Leader of Pakistan After the Partition of India, Mujib chose to stay in the newly created Pakistan. On his return to what became known as East Pakistan, he enrolled in the University of Dhaka to study law and founded the East Pakistan Muslim Students’ League. He became one of the most prominent student political leaders in the province. During these years, he developed an affinity for socialism as the solution to mass poverty, unemployment, and poor living conditions.
Following the declaration of Muhammad Ali Jinnah on the 21 March 1948, that the people of East Bengal would have to adopt Urdu as the state language*, protests broke out amongst the population. Mujib immediately decided to start a movement against this former planned decision of the Muslim League. At the same year, 2 March, a conference was held at Dhaka University’s Fazlul Haq Muslim Hall, with leaders of different political parties. In this conference, discussions about the movement against the Muslim League were discussed. From here on, the decision of the constitution of the All-party Parliamentary Council was decided. The strike was celebrated in Dhaka on March 11, 1948, in the call of this council. During the strike, some other political activists including Sheikh Mujibur Rahman were arrested in front of the secretariat building. But due to pressure from the student protest, Mujib and other student leaders were released on March 15. On the occasion of their release, Rastrabhasa Sangram Parishad (National Language Action Committee) arrange a rally which took place at Dhaka University. Police had blocked this rally. In protest of police activities Sheikh Mujib immediately announced nationwide student strike on March 17, 1948. On 19 March, he organized a movement aimed at securing the rights of the fourth-class employees of Dhaka University. On 11 September 1948, he was again arrested.
*Jinnah has asked that Urdu should be the lingua franca which is not the state language
The founding of the Awami League
Mujib left the Muslim League to join Maulana Bhashani and Yar Mohammad Khan in the formation of the Awami Muslim League, the predecessor of the Awami League. Maulana Bhashani was elected as President while Yar Mohammad Khan was the treasurer. He was elected joint secretary of its East Bengal unit in 1949. While Suhrawardy worked to build a larger coalition of East Bengali and socialist parties, Mujib focused on expanding the grass-roots organization. In 1953, he was made the party’s general secretary, and elected to the East Bengal Legislative Assembly on a United Front coalition ticket in 1954. Serving briefly as the minister for agriculture during A. K. Fazlul Huq’s government, Mujib was briefly arrested for organizing a protest of the central government’s decision to dismiss the United Front ministry.
He was elected to the second Constituent Assembly of Pakistan and served from 1955 to 1958. The government proposed to dissolve the provinces in favour of an amalgamation of the western provinces of the Dominion of Pakistan in a plan called One Unit; at the same time the central government would be strengthened. Under One Unit, the western provinces were merged as West Pakistan during the creation of the Islamic Republic of Pakistan in 1956. That year East Bengal was renamed as East Pakistan as part of One Unit at the same time. Mujib demanded that the Bengali people’s ethnic identity be respected and that a popular verdict should decide the question of naming and of official language: Sir [President of the Constituent Assembly], you will see that they want to place the word East Pakistan instead of East Bengal. We had demanded so many times that you should use Bengal instead of Pakistan. The word Bengal has a history, has a tradition of its own. You can change it only after the people have been consulted. So far as the question of One Unit is concerned it can come in the Constitution. Why do you want it to be taken up just now? What about the state language, Bengali? We will be prepared to consider one-unit with all these things. So, I appeal to my friends on that side to allow the people to give their verdict in any way, in the form of referendum or in the form of plebiscite.
In 1956, Mujib entered a second coalition government as minister of industries, commerce, labour, anti-corruption and village aid. He resigned in 1957 to work full-time for the party organization. In 1958 General Ayub Khan suspended the constitution and imposed martial law. Mujib was arrested for organizing resistance and imprisoned till 1961. After his release from prison, Mujib started organizing an underground political body called the Swadhin Bangal Biplobi Parishad (Free Bangla Revolutionary Council), comprising student leaders, to oppose the regime of Ayub Khan. They worked for increased political power for Bengalis and the independence of East Pakistan. He was briefly arrested again in 1962 for organizing protests.
Following Suhrawardy’s death in 1963, Mujib came to head the Awami League, which became one of the largest political parties in Pakistan. The party had dropped the word Muslim from its name in a shift towards secularism and a broader appeal to non-Muslim communities. Mujib was one of the key leaders to rally opposition to President Ayub Khan’s Basic Democracies plan, the imposition of martial law and the one-unit scheme, which centralized power and merged the provinces. Working with other political parties, he supported opposition candidate Fatima Jinnah against Ayub Khan in the 1964 election. Mujib was arrested two weeks before the election, charged with sedition and jailed for a year. In these years, there was rising discontent in East Pakistan over the atrocities committed by the Pakistani Armed Forces against Bengalis and the neglect of the issues and needs of East Pakistan by the ruling regime. Despite forming a majority of the population, the Bengalis were poorly represented in Pakistan’s civil services, police and military. There were also conflicts between the allocation of revenues and taxation. The 1965 war between India and Pakistan also revealed the markable vulnerability of East Pakistan compared to West Pakistan.
Unrest over continuing denial of democracy spread across Pakistan and Mujib intensified his opposition to the disbandment of provinces. In 1966, Mujib proclaimed a 6-point plan titled Our Charter of Survival at a national conference of opposition political parties at Lahore in which he demanded self-government and considerable political, economic and defence autonomy for East Pakistan in a Pakistani federation with a weak central government. According to his plan:
1. The constitution should provide for a Federation of Pakistan in its true sense on the Lahore Resolution and the parliamentary form of government with supremacy of a legislature directly elected based on the universal adult franchise. 2. The federal government should deal with only two subjects: defence and foreign affairs, and all other residuary subjects shall be vested in the federating states. 3. Two separate, but freely convertible currencies for two wings should be introduced; or if this is not feasible, there should be one currency for the whole country, but effective constitutional provisions should be introduced to stop the flight of capital from East to West Pakistan. Furthermore, a separate banking reserve should be established, and separate fiscal and monetary policy be adopted for East Pakistan. 4. The power of taxation and revenue collection shall be vested in the federating units and the federal centre will have no such power. The Federation will be entitled to a share in the state taxes to meet its expenditures. 5. There should be two separate accounts for the foreign exchange earnings of the two wings; the foreign exchange requirements of the federal government should be met by the two wings equally or in a ratio to be fixed; indigenous products should move free of duty between the two wings, and the constitution should empower the units to establish trade links with foreign countries. 6. East Pakistan should have a separate militia or paramilitary forces.
Mujib’s points catalysed public support across East Pakistan, launching what some historians have termed the 6-point movement – recognized as the definitive gambit for autonomy and rights of Bengalis in Pakistan. Mujib obtained the broad support of Bengalis, including the Hindu and other religious communities in East Pakistan. However, his demands were considered radical in West Pakistan and interpreted as thinly veiled separatism. The proposals alienated West Pakistani people and politicians, as well as non-Bengalis and Muslim fundamentalists in East Pakistan.
Anti-Ayub movement Mujib was arrested by the army and after two years in jail, an official sedition trial in a military court opened. Widely known as the Agartala Conspiracy Case, Mujib and 34 Bengali military officers were accused by the government of colluding with Indian government agents in a scheme to divide Pakistan and threaten its unity, order and national security. The plot was alleged to have been planned in the city of Agartala, in the Indian state of Tripura. The outcry and unrest over Mujib’s arrest and the charge of sedition against him destabilized East Pakistan amidst large protests and strikes. Various Bengali political and student groups added demands to address the issues of students, workers and the poor, forming a larger 11-point plan. The government caved to the mounting pressure, dropped the charges on February 22, 1969 and unconditionally released Mujib the following day. He returned to East Pakistan as a public hero. He was given a mass reception on February 23, at Racecourse ground and conferred with the title Bangabandhu, meaning Friend of the Bengal.
Joining an all-parties conference convened by Ayub Khan in 1969, Mujib demanded the acceptance of his six points and the demands of other political parties and walked out following its rejection. On 5 December 1969 Mujib made a declaration at a public meeting held to observe the death anniversary of Suhrawardy that henceforth East Pakistan would be called Bangladesh:
There was a time when all efforts were made to erase the word “Bangla” from this land and its map. The existence of the word Bangla was found nowhere except in the term Bay of Bengal. I on behalf of Pakistan announce today that this land will be called Bangladesh instead of East Pakistan.
Mujib’s declaration heightened tensions across the country. The West Pakistani politicians and the military began to see him as a separatist leader. His assertion of Bengali cultural and ethnic identity also re-defined the debate over regional autonomy. Many scholars and observers believed the Bengali agitation emphasized the rejection of the Two-Nation Theory – the case upon which Pakistan had been created – by asserting the Ethnocultural identity of Bengalis as a nation. Mujib was able to galvanize support throughout East Pakistan, which was home to a majority of the national population, thus making him one of the most powerful political figures in the Indian subcontinent. It was following his 6-point plan that Mujib was increasingly referred to by his supporters as Bangabandhu (literally meaning “Friend of Bengal” in Bengali).
1970 elections and civil disobedience
A major coastal cyclone struck East Pakistan on 12 November 1970, leaving hundreds of thousands dead and millions displaced. Bengalis were outraged, and unrest began because of what was considered the weak and ineffective response of the central government to the disaster. Public opinion and political parties in East Pakistan blamed the governing authorities as intentionally negligent. The West Pakistani politicians attacked the Awami League for allegedly using the crisis for political gain. The dissatisfaction led to divisions within the civil services, police and Pakistani Armed Forces.
In the Pakistani general elections held on 7 December 1970, the Awami League under Mujib’s leadership won a massive majority in the provincial legislature, and all but two of East Pakistan’s quota of seats in the new National Assembly, thus forming a clear majority.
The largest and most successful party in the western wing of the nation was the Pakistan People’s Party headed by Zulfikar Ali Bhutto. He was completely opposed to Mujib’s demand for greater autonomy. Bhutto threatened to boycott the assembly and oppose the government if Mujib was invited by Yahya Khan (then president of Pakistan) to form the next government and demanded inclusion of the PPP. Much of the Pakistani military and the Islamic political parties opposed Mujib’s becoming Pakistan’s prime minister. At the time neither Mujib nor the Awami League had explicitly advocated political independence for East Pakistan, but smaller nationalist groups were demanding independence for Bangladesh.
Bhutto feared civil war and sent a secret message to Mujib and his inner circle to arrange a meeting with them. Hassan met with Mujib and persuaded him to form a coalition government with Bhutto. They decided that Bhutto would serve as President, with Mujib as Prime minister. These developments took place secretly and none of the Pakistan Armed Forces personnel were kept informed. Meanwhile, Bhutto increased the pressure on Yahya Khan to take a stand on dissolving the government.
Establishment of Bangladesh
Following political deadlock, Yahya Khan delayed the convening of the assembly – a move seen by Bengalis as a plan to deny Mujib’s party, which formed a majority, from taking charge. It was on 7 March 1971 that Mujib called for independence and asked the people to launch a major campaign of civil disobedience and organized armed resistance at a mass gathering of people held at the Race Course Ground in Dhaka.
The struggle now is the struggle for our emancipation; the struggle now is the struggle for our independence. Joy Bangla! Since we have given blood, we will give more blood. God-willing, the people of this country will be liberated … Turn every house into a fort. Face (the enemy) with whatever you have.
Following a last-ditch attempt to foster agreement, Yahya Khan declared martial law, banned the Awami League and ordered the army to arrest Mujib and other Bengali leaders and activists. The army launched Operation Searchlight to curb the political and civil unrest, fighting the nationalist militias that were believed to have received training in India. Speaking on radio even as the army began its crackdown, Mujib asked his fellows to create resistance against Pakistani Army of occupation by a telegraph at midnight on 26 March 1971:
The Pakistan Army have suddenly attacked the Pilkhana EPR Headquarter and the Rajarbag Police Line as well as killed many innocents in Dhaka. The battle has started in various places of Dhaka and Chittagong. I am asking help to all the nations of this world. Our freedom fighters are valiantly fighting against the foes to save their motherland. In the name of Almighty Allah my last request and order to you all is to fight for independence till death. Ask your brothers of Police, EPR, Bengal Regiment and Ansar to fight with you. No compromise, the victory is ours. Execute the last foe from our holy motherland. Carry my message to all the leaders, activists and the other patriots from every corner of the country. May Allah bless you all. Joy Bangla. – from Shadhinota Shongrame Bangali by Aftab Ahmad
Sheikh Mujib was arrested and taken to West Pakistan after midnight from Tejgaon Airport on a PAF C-130 flight right under the noses of ATC Officer Squadron Leader Khwaja, Senior Operations Officer Wing Commander Khadem ul Bashar and Director of Airport and Flight Security Squadron Leader M. Hamidullah Khan. All were on duty that night due to the state of emergency. Mujib was moved to West Pakistan and kept under heavy guard in a jail near Faisalabad (then Lyallpur). Many other League politicians avoided arrest by fleeing to India and other countries. Pakistani General Rahimuddin Khan was appointed to preside over Mujib’s military court case in Faisalabad, the proceedings of which have never been made public.
The Pakistani army’s campaign to restore order soon degenerated into a rampage of terror and bloodshed. With militias known as Razakars, the army targeted Bengali intellectuals, politicians and union leaders, as well as ordinary civilians. Due to deteriorating situation, large numbers of Hindus fled across the border to the neighbouring Indian states of West Bengal, Assam and Tripura. The East Bengali army and police regiments soon revolted, and League leaders formed a government in exile in Kolkata under Tajuddin Ahmad, a politician close to Mujib. A major insurgency led by the Mukti Bahini (Freedom Fighters) arose across East Pakistan. Despite international pressure, the Pakistani government refused to release Mujib and negotiate with him. Most of the Mujib family was kept under house arrest during this period. General Osmani was the key military commanding officer in the Mukti Bahini, which was a part of the struggle between the state forces and the nationalist militia during the war that came to be known as the Bangladesh Liberation War. Following Indian intervention in December 1971, the Pakistani army surrendered to the joint force of Bengali Mukti Bahini and Indian Army, and the League leadership created a government in Dhaka which was called Mujibnagar Government.
Upon assuming the presidency after Yahya Khan’s resignation, Zulfikar Ali Bhutto responded to international pressure and released Mujib on 8 January 1972. After release from prison, Bhutto and Mujib met in Rawalpindi. In that meeting, Bhutto proposed some links between Pakistan and Bangladesh. However, Mujib said he could not commit to anything until he visited Bangladesh and talked to his colleagues. He was then flown to London where he met with British Prime Minister Edward Heath and addressed the international media at the Claridge’s Hotel. Mujib then flew to New Delhi on a Royal Air Force (RAF) plane provided by the British government to take him back to Dhaka. In New Delhi, he was received by Indian President Varahagiri Venkata Giri and Prime Minister Indira Gandhi as well as the entire Indian cabinet and chiefs of armed forces. Delhi was given a festive look as Mujib and Indira addressed a huge crowd where he publicly expressed his gratitude to Indira Gandhi and the best friends of my people, the people of India. From New Delhi, Sheikh Mujib flew back to Dhaka on the RAF jet where he was received by a massive and emotional sea of people at Tejgaon Airport.
Mujib briefly assumed the provisional presidency and later took office as the prime minister. A new country Bangladesh begins with a lot of ‘rampage and rape of Bangladesh economy’ by Pakistani occupation force. In January 1972 Time magazine reported: In the aftermath of the Pakistani army’s rampage last March, a special team of inspectors from the World Bank observed that some cities looked like the morning after a nuclear attack. Since then, the destruction has only been magnified. An estimated 6,000,000 homes have been destroyed, and nearly 1,400,000 farm families have been left without tools or animals to work their lands. Transportation and communications systems are totally disrupted. Roads are damaged, bridges out and inland waterways blocked. The rape of the country continued right up until the Pakistani army surrendered a month ago. In the last days of the war, West Pakistani-owned businesses—which included nearly every commercial enterprise in the country—remitted virtually all their funds to the West. Pakistan International Airlines left exactly 117 rupees ($16) in its account at the port city of Chittagong. The army also destroyed bank notes and coins, so that many areas now suffer from a severe shortage of ready cash. Private cars were picked up off the streets or confiscated from auto dealers and shipped to the West before the ports were closed.
The politicians elected in 1970 formed the provisional parliament of the new state. The Mukti Bahini and other militias amalgamated to form a new Bangladeshi army to which Indian forces transferred control on 17 March. Mujib described the fallout of the war as the biggest human disaster in the world, claiming the deaths of as many as 3 million people and the rape of more than 200,000 women.
Although the state was committed to secularism, Mujib soon began moving closer to political Islam through state policies as well as personal conduct. He revived the Islamic Academy (which had been banned in 1972 for suspected collusion with Pakistani forces) and banned the production and sale of alcohol and banned the practice of gambling, which had been one of the major demands of Islamic groups. In his public appearances and speeches, Mujib made increased usage of Islamic greetings, slogans, and references to Islamic ideologies. In his final years, Mujib largely abandoned his trademark Joy Bangla salutation for Khuda Hafez preferred by religious Muslims. He also declared a common amnesty to the suspected war criminals in some conditions to get the support of far-right groups as the communists were not happy with Mujib’s regime.
He declared, I believe that the brokers, who assisted the Pakistanis during the liberation war has realized their faults. I hope they will involve themselves in the development of the country forgetting all their misdeeds. Those who were arrested and jailed in the Collaborator act should be freed before the 16 December 1974. He charged the provisional parliament to write a new constitution, and proclaimed the four fundamental principles of “nationalism, secularism, democracy, and socialism,” which would come to be known as Mujibism. Mujib nationalized hundreds of industries and companies as well as abandoned land and capital and initiated land reform aimed at helping millions of poor farmers. A constitution was proclaimed in 1973 and elections were held, which resulted in Mujib and his party gaining power with an absolute majority. He further outlined state programs to expand primary education, sanitation, food, healthcare, water and electric supply across the country.
Economic policies The Mujib government faced serious challenges, which including the rehabilitation of millions of people displaced in 1971, organizing the supply of food, health aids and other necessities. The effects of the 1970 cyclone had not worn off, and the state’s economy had immensely deteriorated by the conflict. Economically, Mujib embarked on a huge nationalization program. By the end of the year, thousands of Bengalis arrived from Pakistan, and thousands of non-Bengalis migrated to Pakistan; and yet many thousand remained in refugee camps. Major efforts were launched to rehabilitate an estimated 10 million refugees. The economy began recovering and a famine was prevented. A five-year plan released in 1973 focused state investments into agriculture, rural infrastructure and cottage industries. But a famine occurred in 1974 when the price of rice rose sharply. In that month “widespread starvation started in Rangpur district. Government mismanagement had been blamed for that. During Mujib’s regime the country witnessed industrial decline, Indian control over Bangladesh’s industries and counterfeit money scandals.
Foreign policies After Bangladesh achieved recognition from major countries, Mujib helped Bangladesh enter into the United Nations and the Non-Aligned Movement. He travelled to the United States, the United Kingdom and other European nations to obtain humanitarian and developmental assistance for the nation. Mujib maintained a close tie with India. He signed a treaty of friendship with India, which pledged extensive economic and humanitarian assistance and began training Bangladesh’s security forces and government personnel. Mujib forged a close friendship with Indira Gandhi, strongly praising India’s decision to intercede, and professed admiration and friendship for India. Mujib sought Bangladesh’s membership in the Organization and the Islamic Development Bank and made a significant trip to Lahore in 1974 to attend the OIC summit, which helped repair relations with Pakistan to an extent. On the international stage, Mujib and his Indian counterpart Indira Gandhi signed the 25-year Indo-Bangladeshi Treaty of Friendship, Cooperation and Peace. Bangladesh joined the Organization of the Islamic Conference, the Commonwealth of Nations and the Non-Aligned Movement. Mujib was invited to Washington DC and Moscow for talks with American and Soviet leaders. Mujib declared that Bangladesh would be the “Switzerland of the East” and by this declaration he meant that Bangladesh would steer clear from the Cold War and would remain non-partisan in the tug of Cold War between the US and the Soviet Union. In the Delhi Agreement of 1974, Bangladesh, India and Pakistan pledged to work for regional stability and peace. The agreement paved the way for the return of interned Bengali officials and their families stranded in Pakistan, as well as the establishing of diplomatic relations between Dhaka and Islamabad. Japan became a major aid provider to the new country. Although Israel was one of early countries to recognize Bangladesh, the government in Dhaka strongly supported Egypt during the Arab-Israeli War of 1973. In return, Egypt gifted Bangladesh’s military with 44 tanks. Many Eastern European countries, particularly Yugoslavia, East Germany and Poland, enjoyed excellent relations with Bangladesh. The Soviet Union supplied several squadrons of Mig-21 planes for the Bangladesh Air Force.
Left wing insurgency At the height of Mujib’s power, left wing insurgents, organized by Jatiyo Samajtantrik Dal’s armed wing Gonobahini fought against the government of Sheikh Mujibur Rahman, in order to establish a Marxist government. The government responded by forming an elite para-military force Jatiya Rakkhi Bahini on 8 February 1972, initially formed to curb the insurgency and maintain law and order. The force began a campaign of brutal human rights abuses against the general populace, including the force became involved in numerous charges of human rights abuse including political killings, shooting by death squads, forced disappearances and rape. Members of Jatiyo Rakkhi Bahini were granted immunity from prosecution and other legal proceedings. The force had sworn an oath of loyalty to Sheikh Mujibur Rahman.
BAKSAL Bangladesh Krishak Sramik Awami League (BAKSAL) the only legally recognized party of Bangladesh founded on 7 June 1975 following the Fourth Amendment to the Constitution of Bangladesh. Mujib’s government soon began encountering increased dissatisfaction and unrest. His programs of nationalization and industrial socialism suffered from lack of trained personnel, inefficiency, rampant corruption, and poor leadership. Mujib focused almost entirely on national issues and thus neglected local issues and government. The party and central government exercised full control and democracy was weakened, with virtually no elections organized at the grass roots or local levels. Political opposition included communists as well as Islamic fundamentalists, who were angered by the declaration of a secular state. Mujib was criticized for nepotism in appointing family members to important positions. A famine in 1974 further intensified the food crisis, and devastated agriculture – the mainstay of the economy. Intense criticism of Mujib arose over the lack of political leadership, a flawed pricing policy, and rising inflation amidst heavy losses suffered by the nationalized industries. Mujib’s ambitious social programs performed poorly, owing to scarcity of resources, funds, and personnel, and caused unrest amongst the masses. BAKSAL was protested by different groups but they were punished by Sheikh Mujib. It was known that Sheikh Mujib never accepted any criticism against him. Mujib was widely accused for 40000 killings by his Rakkhi Bahini.
The 1974 famine had personally shocked Mujib and profoundly affected his views on governance, while political unrest gave rise to increasing violence. During the famine, 70000 people were reported as dead.
In response, he began increasing his powers. In 1974, Mujib declared a state of emergency. In 1975, his political supporters approved a constitutional amendment with few other parties of a new system called BAKSHAL. Banning all opposition political parties against BAKSHAL. Mujib assumed the presidency and was given extraordinary powers. According to Time magazine: Under the new system, executive powers are vested in the President, who will be elected directly every five years, and in a Council of Ministers appointed by him. Although an elected Parliament can pass legislation, the President has veto power and can dissolve Parliament indefinitely. His political supporters amalgamated to form the only legalized political party, the Bangladesh Krishak Sramik Awami League, commonly known by its initials—BAKSAL. The party identified itself with the rural masses, farmers, and labourers and took control of government machinery. It also launched major socialist programs. Using government forces and a militia of supporters called the Jatiyo Rakkhi Bahini, Mujib oversaw the arrest of opposition activists and strict control of political activities across the country.
Assassination On 15 August 1975, a group of junior army officers invaded the presidential residence with tanks and killed Mujib, his family and personal staff. Only his daughters Sheikh Hasina Wajed and Sheikh Rehana, who were visiting West Germany, escaped. They were banned from returning to Bangladesh. The coup was planned by disgruntled Awami League colleagues and military officers, which included Mujib’s colleague and former confidante Khondaker Mostaq Ahmad, who became his immediate successor. There was intense speculation in the media accusing the US Central Intelligence Agency of having instigated the plot. Lawrence Lifschultz has alleged that the CIA was involved in the coup and assassination, basing his assumption on statements by the then US ambassador in Dhaka, Eugene Booster.
Mujib’s death plunged the nation into many years of political turmoil. The coup leaders were soon overthrown, and a series of counter-coups and political assassinations paralyzed the country. Order was largely restored after a coup in 1977 gave control to the army chief Ziaur Rahman. Declaring himself President in 1978, Ziaur Rahman signed the Indemnity Ordinance, giving immunity from prosecution to the men who plotted Mujib’s assassination and overthrow.
Tomb of Sheikh Mujibur in Gopalganj; The Bangabandhu Square Monument
Mujib has been depicted in Bangladeshi currency, Taka and is the namesake of many Bangladesh public institutions.
During Mujib’s tenure as the premier leader, Muslim religious leaders and some politicians intensely criticized Mujib’s adoption of state secularism. He alienated some segments of nationalists and those in the military who feared Bangladesh would become too dependent on India. They worried about becoming a satellite state by taking extensive aid from the Indian government and allying with that country on many foreign and regional affairs. Mujib’s imposition of one-party rule and suppression of political opposition with censorship and abuse of the judiciary, also alienated large segments of the population. Historians and political scientists think that it derailed Bangladesh’s development as a democratic state, contributing to its subsequent political instability and violence. The economy also collapsed due to widespread corruption in the same period.
Lawrence Lifschultz wrote in the Far Eastern Economic Review in 1974 that Bangladeshis considered the corruption and malpractices and plunder of national wealth unprecedented. Zafrullah Chowdhury asserts that Sheikh Mujibur Rahman himself was a major impediment to the fulfilment of those aspirations of the liberation, although he admits that he was a great leader.
Following his assassination, succeeding governments offered low-key commemorations of Mujib. Restoration of his public image awaited the election of an Awami League government in 1996, which was led by his eldest daughter, Sheikh Hasina, the leader of the party. 15 August has since been commemorated as National Mourning Day. The country keeps it flags lower to half-mast in this day as a sign of mourning. In 2016, the Awami League government passed a law that criminalized any criticism of Sheikh Mujibur Rahman.
Despite controversy and disagreement among politician, Mujib remain a popular figure in Bangladesh. In a 2004 BBC Bengali opinion poll, Mujib was voted as the Greatest Bengali of All Time. The waistcoat coat that Mujib used to wore during his political campaign is called Mujib coat in Bangladesh.
Worldwide After one year of independence and Mujib rule, Time magazine wrote: in sum, Bangladesh had little reason to enjoy a happy first birthday. If it is not the basket case that Henry Kissinger once called it, neither has it become the Shonar Bangla (Golden Bengal) envisioned by Mujib. How much this is the fault of Mujib is a moot question. It is true that he has had little time in which to combat some of Bangladesh’s immense problems. Nevertheless, some critics contend that he has wasted some time playing the role of popular revolutionary figure (such as personally receiving virtually any of his people who call on him) when he should have been concentrating more on serious matters of state. If, as expected, he is elected in March, Mujib will face a clear test of whether he is not only the father of Bangladesh but also its savior.
Cuban leader Fidel Castro compared Mujib’s personality with the Himalayas during the Non-Aligned Summit in 1973.
Time Magazine USA 25 August 1975 wrote ten Days after his death: Mujib returned to the most tumultuous welcome Dacca had ever seen—and a staggering array of problems in probably the poorest (and most densely populated) country on earth. There were virtually no civil servants and little industry. Ports were clogged, railroads destroyed, the educated elite savaged. Worse, what had not been destroyed in war was soon destroyed by a devastating drought in 1973 and floods last year that inundated three-quarters of the country
Sheikh Mujib wrote two volumes of his autobiography, where he expressed his view on politics and described his personal life. Both books were published after his death by his daughter and current Bangladeshi Prime Minister Sheikh Hasina. • The Unfinished Memoirs. The University Press Limited, Penguin Books and Oxford University Press. ISBN 9789845061100. • Karagarer Rojnamcha. Bangla Academy. ISBN 978-0-470-60264-5.
Tariq Rahman has engagingly traced the history of the ‘upstart’ Urdu language, involving its gradual displacement of Persian from the middle of the nineteenth century to its blossoming as a ‘badge of identity, a mark of sophistication and refinement’ for elite Muslims. Its journey was to culminate in it being accorded the status of Pakistan’s national language, although at the time of independence only around 7% of the population spoke it as a mother tongue. The initial refusal to accord a similar status to Bengali, the language spoken by most Pakistanis in 1947, was a factor in the growing tensions between the country’s eastern and western wings.
From the 1900 foundation of the Urdu Defence Association onwards, Urdu was a major symbol of Muslim political identity in colonial India. The association owed its birth to the success of partisans of Hindi, securing its recognition alongside Urdu as an official language in the United Provinces (UP). Urdu had been adopted as the official language of UP in 1858, but Hindi language activists mounted increasingly vociferous public campaigns to change this government decision. Altogether 118 memorials signed by 67,000 persons submitted in favour of Hindi as the medium of instruction when the Commission on National Education sat in 1882. The Hindi-Urdu controversy really intensified, however, at the beginning of the next century, arising from the anti-Urdu stance of the Lieutenant Governor of the North-Western Provinces, Sir A.P. MacDonnell. During its course, both Urdu and Hindi became identified as the language of essentialized ‘Muslim’ and ‘Hindu’ religious communities. In this respect language advocacy intersected with the growing impact of socio-religious reform in North India.
Urdu was not only the mother tongue of the UP Muslim elite, but was spoken by members of the Muslim upper classes throughout India. The mass of the Muslim population, however, spoke a variety of other languages, with Punjabi and Bengali having the greatest number of users. The British had made Urdu, however, the official vernacular language in Punjab from 1854 onwards, thereby marginalizing the Punjabi mother tongue. The decision, partly taken for administrative convenience and resting on official prejudices against the ‘rustic’ Punjabi language, possessed profound long-term significance.
Attachment to Urdu became a key component of the Muslim separatist platform in colonial India. Nonetheless, Urdu has proved much less effective in promoting a national Pakistani identity than have regional languages in articulating ethnic identity. Centralization around one language has strengthened the role of regional languages in identity politics. This is especially marked in Sindh, where the language movement emerged in resistance to the local influx of Urdu-speaking Mohajirs as well as to the national domination by the ruling Mohajir and later Punjabi elites. It is present in most parts of Pakistan, although it is muted in Punjab, outside of its Seraiki-speaking belt. This arises from the colonial tradition of subsuming Punjabi to Urdu. It also reflects the fact that the Punjab has been the core of the Pakistan state. Influentials segments of its inhabitants have largely been prepared to eschew cultural nationalism in favour of physical control of state political and economic power.
The rapid social mobility arising from internal migration has certainly strengthened Urdu as a common lingua franca. The process has its limitations, however, because of the politicization of language in smaller provinces of Pakistan. Urdu itself became the focus of an ethnic identity, rather than of Pakistan nationalism with the emergence of a Mohajir political identity in urban Sindh early in the 1980s.
Sindhi has long been an important element in identity politics along with other community markers relating to dress (wearing of the ajrak shawl), poetry and Sufism. Indeed, it was Sufi poems (kafi) which helped to establish Sindhi linguistic traditions, despite their ancient origins. The nationalist politician and writer G.M. Syed drew on these ancient cultural traditions to support the demand for an independent Sindhi homeland, Sindhu Desh, in the 1970s, although the driving force of his separatist stance was the ‘Punjabi-‘ political domination. Syed had warned even in the early 1940s that Pakistan was likely to be a Punjabi-dominated state. There was considerable resentment the influx of Punjabi agriculturists following the completion of the Sukkur Barrage irrigation scheme in 1932. This was nothing compared with the flood of Urdu-speaking refugees from India in 1947.
During the colonial era, Sindhi was standardized in the Arabic script, formerly having also been written in Nagri and Gurumukhi. Since independence, Sindhi language activists have been engaged in clashes with the state. A strong sense of Sindhi cultural identity lay behind the resistance to the centralizing and Islamizing policies of Zia, as can be glimpsed in such poems as Naz Hamayooni’s ‘Love for Homeland’. G.M. Syed, despite his long-term resistance to the Pakistan state, stood aloof from this movement, however, in the main because of his hostility to the PPP. Ironically, Karachi’s Urdu-speakers celebrated the veteran Sindhi nationalist 81st birthday in January 1984.
Pashto from the colonial era onwards has become an important component of Pakhtun ethnic identity, although before this Persian was the ‘language of sophisticated discourse’ and the moral code of Pakhtunwali undergirded identity. The British imposition of Urdu as the official vernacular language encouraged the promotion of Pashto as a symbol of anti-colonial resistance by Red Shirt movement of Khan Abdul Ghaffar Khan. Whilst the use of Pashto thereafter became central to the Pakhtun identity, along with Pakhtunwali and Islam, it met with resistance from both Hindko-speaking Muslims and the Hindu-Sikh population. The Pakistan state viewed Pashto with similar suspicion as did their colonial forebears, because of Afghanistan’s irredentist claims and the Afghan state’s promotion of Pashto over Dari as symbol of Pakhtun domination. During the 1950s and 1960s, the issue of Pashto was central to the aspirations of Pakhtunistan secessionists. More recently, the integration of Pakhtuns into the Pakistan state has seen the rise in Urdu use, although Pashto retains its symbolic significance in identity politics and demands for greater autonomy, which culminated in the renaming of the North West Frontier Province as Khyber Pakhtunkhwa.
Tribal social structures have been more important in framing Baloch political identity than language, as Balochistan’s multilingualism has limited such possibilities. Its linguistic mix resulted not only from the presence of a sizeable Pashto-speaking Pakhtun population in such areas as Sibi, Zhob and Pishin, but also from the prevalence of a Brahvi-speaking Baloch ethnic group. Indeed, the Khan of Kalat’s family were Brahvi-speaking, but inspite of this Baloch nationalists have looked to Mir Nisar Khan, who had forged the Kalat state in the second half of the eighteenth century, as an inspiration for independent statehood. Seraiki-speaking tribes such as the Jamalis also identify themselves as Baloch. Urdu was the recognised vernacular language of the British administered Balochistan. Since independence, the Pakistan state has promoted Urdu as a vehicle for national integration. Its prevalence among the Baloch elite, the underdeveloped nature of Balochi as a written language and the divide between it and Brahvi have led to tribal loyalties and economic and political grievances, rather than language driving nationalist resistance to the Pakistan state.
Modernising states’ reactions to ‘sub-national’ political identities based on ethnicity, language and religion have been a major factor in encouraging authoritarianism not only in South Asia but throughout the developing world. Superficially, Pakistan’s limited range of politically-conscious ethnic groups in comparison with India’s appear less of a threat to democratic consolidation. A number of scholars have argued conversely, however, that India’s complex ethnic structure has worked as an enabling factor for democracy by for example preventing the state from being captured by a single dominant ethnic group.
In any other region of the world, a state of Pakistan’s size with a population of around 175 million, an army of around 500,000 and a GDP of over $160 billion would be a significant power. India, however, with its 1 billion plus population, 1 million of which are in arms, and GDP eight times higher than Pakistan’s, dwarfs it and in doing so perpetuates the sense of insecurity which has dogged Pakistan’s history.
While Pakistan cannot match India’s size, military and economic might, its population and economy have grown rapidly since 1947. According to the 1951 census the population for what now includes Bangladesh as well as Pakistan was just 73 million. Today’s truncated Pakistan, with an estimated population of 185 million, is the sixth largest country in the world in terms of its population. The rate of increase is still around 2.2% per annum; this compares with 1.4% and 0.6% respectively for its Indian and Chinese neighbours. Around half of Pakistan’s people are under the age of 15. Some estimates put the population under the age of 25 as high as 100 million, making this one of the largest youth populations in the world. This youthful dynamism is a factor in the state’s resilience. The youth bulge could either prove a demographic dividend, helping to drive forward economic growth, or it could prove to be a time-bomb, if the state is unable to educate and utilize it.
Rapid population has been a contributory factor to Pakistan’s poor achievements in educational provision for its citizens, although they are primarily a result of the state’s historically low tax levels and the privileging of defence expenditure over that on both health and education. Literacy stands at around 55% of the population, although this masks significant regional and gender imbalances. Only around a third of adult women are literate, while little more than a fifth participate in the labour force. Women made up only 10.96 million out of a total labour force 51.78 million in 2007-8. Pakistan in 2007-8 stood 125 out of 138 countries in terms of the Gender-related Development Index, and ranked 82 out of 93 in the Gender Empowerment Measure. The following year, the increasing security crisis in the Malakand division and parts of the NWFP kept girls especially from education. According to one report perhaps as many as 80,000 girls in Swat were deprived of education. Scandalously high rates of female illiteracy in the more conservative areas of Pakistan such as the Frontier and the Tribal Areas (with just 18% female literacy in the former and 3% in the latter) have exacerbated the failures of half-hearted government programmes of family planning. A recent report revealed that only 18% of the women in the countryside use the modern method of family planning. Around 200,000 women are admitted to hospital each year because of unsafe abortions, at a conservatively estimated cost of $22 million. A dramatic expansion of female education is essential, not only in terms of addressing gender inequalities, but because if its historical connection with the slowing of population increase. Bangladesh’s better record than Pakistan in reducing fertility rates is directly attributable not only to its more effective family planning policies, which have been largely provided by NGO (in Pakistan they account for around 13% of family planning services), but to its policies designed to educate and economically empower women. According to some accounts, there is a gap of 25% between the demand and supply of contraceptive services in Pakistan. Its consequences are revealed by the slow pace in the decline if fertility and the chilling statistic that 1 in 7 pregnancies end in induced abortion.
Population growth continuing at its current rate of over 2% per annum could in future reach crisis proportions. Some demographers project that this will result in a population of around 335 million by the mid twenty-first century, this would make Pakistan the fourth populous country in the world. More immediate high levels of population increase poverty in the absence of policies of economic redistribution; around 1 in 5 Pakistanis continue to live beneath the poverty line. About 60% of Pakistan’s population subsist on less than $2 a day.
There are again marked regional differences in this exposure to poverty, with the poorest populations being found in the Tribal Areas, the interior of Sindh and Balochistan. It is significant to note that the areas which were most developed in the colonial era have retained their advantage since independence. There are parallels with India with respect to the former Princely States, in that there were pockets of deep poverty in some of the Princely States which acceded, while other states were ‘progressive’ (e.g. Mysore in the Indian context) and had similar standards of living to those of neighbouring British India districts. Khairpur and Bahawalpur were the most developed states that acceded to Pakistan, as they shared in the irrigation (the Sutlej Valley Project) and communication developments of the adjacent British provinces. The Frontier Princely States of Amb, Chitral and Dir lagged far behind the settled districts of the Frontier. Swat had a literacy rate of just 1.75% in 1951. Education was banned by the Nawab of Dir in case it undermined his autocratic rule by which he owned all the land in his state. However, the Balochistan states with their poor communications and nomadic inhabitants were the most backward of all the states that acceded to Pakistan. Kharan and Lasbela had only one middle school each for boys by 1949. The disparity of socio-economic development between the Princely States and the former British provinces, together with their strategic location, complicated their integration in Pakistan. With the notable exception of Kalat, extremely low levels of political consciousness accompanied the poor social development indicators.
Even in the most prosperous areas of Pakistan such as the Punjab, the rural areas lag behind their urban counterparts. The absence of amenities and life chances in rural Pakistan has contributed to another marked feature of the country’s economic profile: that of high levels of migration. Rural-urban migration has resulted in Karachi and to a lesser extent Lahore as emerging mega cities. Future migration trends will increase their size and those of other urban combinations, so that by 2030 it is estimated that half of the population will live in urban centres. Nonetheless, Pakistan continues at present to have a large rural population. Agriculture still accounts for around 20% of the annual GDP and provides employment for over 40% of the country’s labour force. The extensive production of rice and wheat is possible because of the existence of one of the largest irrigation networks in the world, which waters around 16 million hectares of land.
Pakistan is a society on the move. Its birth was accompanied by by the Partition of the subcontinent and the division of the two Muslim major priory provinces of Punjab and Bengal. The Partition-related violence sparked the largest uprooting people in the twentieth century. While the two way transfer of 9 million Punjabis in the short period of August-December 1947 forms the iconic representation of this upheaval, migration of Muslims into Sindh continued well into the1950s. By 1951, the Urdu-speaking UP migrants (mohajirs) numbered around 50% of Karachi’s population. The creation of a UP Urdu speaking enclave in the sands if Sindh was to have profound consequences for Pakistan’s politics. The cultural and political assimilation of Punjabi-speaking migrants, unlike their Urdu counterparts in Sindh, has obscured the fact that the greatest number of migrants from India (over 5 million) came from East Punjab. They settled on the agricultural land abandoned by the outgoing Sikh farmers in the Canal Colony areas and in the towns and cities of West Punjab, where they frequently accounted for over 50% of the population. The Punjabi migrants have formed a constituency for Islamists and extremist sectarian movements as well as for the mainstream factions of e Muslim League. They are also staunch upholders of the Kashmir cause, reflecting the fact that there was not only a significant influx of Kashmiri refugees into Pakistan in 1947, but the experiences of upheaval by ethnic Punjabis led them to an anti-Indian stance. The Punjabi refugee element in Pakistan’s politics has been overlooked, but in fact has formed another of the longer-term shaping factors which are not always recognized in contemporary security driven analyses.
Since independence, internal migration has formed an important feature of Pakistan’s experience and helped shape its political developments. There has been outright rural-urban migration, but also movement from countryside to small towns, sometimes as a staging post in the migration process, while the overall population increased by 250% in the period 1947-81, urban population growth was close to 400%. Karachi’s population had risen from under half a million in 1947 to 13 million in 2007. Lahore’s population stood at 5 million, with six other cities having a population of over 1 million. By 2025 it is projected that Pakistan’s urban population will total over 100 million, with Karachi and Lahore, both forming mega-cities of around 19 and 10 million respectively. The presence of large migrant communities in towns and cities has sustained outlooks and community networks from the rural setting rather than resulting in the emergence of a new ‘modern’ urban class. Small towns especially represent more of a village environment than is expected by the Western conception of an urban society. The migration of Pakhtuns throughout Pakistan, alongside the rise of the Taliban in Afghanistan, may be seen as a factor in introducing tribal cultural mores and norms into a growing ‘orthodox’ expression of Islam.
It is impossible to understand Karachi’s political turmoil in the 1990s (which by 2010 had shown dangerous signs of resurgence) without acknowledging the fact that this is not only the city of Indian migrants (mohajirs) but is the third largest Pakhtun city in the world and has a greater Baloch population than Quetta. Ethnic struggles for power and control over resources, in which criminal mafias play a role, have been contributory factors in the city’s reputation for violence. While Karachi is the melting pot par excellence, no area of Pakistan is homogenous, although provincial politics are frequently discussed in these terms. Around 40% of e population of Balochistan is, for example Pakhtun. There are significant Kashmiri populations in such Punjabi cities as Lahore and Sialkot. The Soviet occupation of Afghanistan brought an influx of 3 million Afghans. Internal displacement of populations has been a feature of the military operations in the Tribal Areas. Indeed one aspect behind the resurgence of violence in Karachi in 2010 was the growing number of Pakhtuns who had moved to the city from the Tribal Areas. Alongside economic migrants and victims of military conflict, the natural disaster of the 2010 floods was another factor in internal displacement. Finally, there is little reported movement of perhaps as many 100,000 Punjabi settlers from Balochistan as a result of the growing number of targeted killings of Punjabis in the current phase of insurgency in the province.
Overseas migration has also impacted both on Pakistan’s economy and its international image. During the colonial era there was considerable migration from the Punjab future heartland of Pakistan; this included Muslim Rajputs from the poorer northern areas of the province as well as Sikh Jats from its central districts. Military service was a common feature for both areas, providing exposure to lands well beyond the native home (Desh) and creating a culture of international migration. There was also a tradition of migration from the Sylhet region of Assam ( now part of Bangladesh) based on the poorer sections of its population turning to careers as lascars (sailors) which led them to life overseas. Independence continued the earlier pattern of migration in that most international migrations were from Punjab and East Bengal. One discontinuity was provided by the push to overseas migration for the population of Mirpur in Azad Kashmir, following the displacement created by the construction of the Mangla Dam.
North America, Europe and the UK were the main centres of permanent migration, although large number of workers also moved for short-term contracts to the Middle-East from the 1970s and 1980s. This has undoubtedly increased the size and scale of middle-class wealth in Pakistan. The psychological reactions arising from the frustrations of newly enriched returnees has been dubbed the Dubai chalo (Let’s go to Dubai) theme in Pakistani society. Overseas Pakistanis in UAE and Saudi Arabia provide the largest inflows of remittances. In the period July 2010 to January 2011, for example, almost half of the $5.3 billion in remittances came from Pakistanis in these two areas.
However, Pakistanis living permanently in the West also provide large sums for their homeland’s foreign exchange reserves. The cultural impact of overseas migration is much less quantifiable than its economic consequences. The growing religious orthodoxy coincided with the increase of labour migration to the Gulf and Saudi Arabia in the 1970s. Assessments of the ‘Arabization’ of Pakistani Islam tend to focus on the Saudi export of Wahhabism in the political context of the Iranian revolution and the Soviet occupation of Afghanistan. In doing so, they overlook the influence of growing numbers of migrant oil and construction workers who returned home to Pakistan,not only with increased prosperity, but commitment to a scriptural Islam in opposition to popular ‘folk Islam’.
The UK received the largest number of migrants, with the 2001 Census revealing a population of over 1 million persons with Pakistani or Bangladeshi origins. The growing South Asian diaspora in the US from 1965 onwards was dominated by Indian migrants, although there also the emergence of a professional Pakistani class, comprising engineers, academics, and especially medical practitioners. The size of the Pakistani population in the US is disputed, as US Census figures which put it around 200,000 do not include college students or second and third generation members, if they are accounted the numbers can increase to 700,000. While the Pakistani diaspora has not played a pivotal role in national politics as have, for example, overseas Tamils through their support for LTTE, all parties have overseas branches. London and Dubai were twin poles of the PPP during the years of exile of its leader Benazir Bhutto. London has also been the residence of Baloch nationalists. The MQM is run by Altaf Hussain from its London Secretariat. Former President Musharraf launched his All Pakistan Muslim League in London at the beginning of October 2010. Within the UK, , Birmingham because of its large diaspora community is another centre of intense political activity.
The diaspora represents an important economic resource through remittances, support for the major parties and for humanitarian aid, as at the time of the 2005 earthquake and 2010 floods. The US community is the wealthiest Pakistani diaspora and provides the most in remittances (around $1.73 billion p.a.by 2007-8). Indeed periods of Pakistan’s rapid economic growth in the early 1980 and again two decades later appear to have been driven in part by overseas remittances which increased consumer demand for housing and transport. The involvement in the 7 July 2005 London bombings of the British-born young Muslims of Pakistani descent who had visited radical mosques in Pakistan, followed by the failed Times Square bombing in New York in May 2010, represented a more disturbing element in the ongoing diaspora-homeland connection. Further evidence came from the fact that the grey-bearded Swat Taliban spokesman, Muslim Khan, was a returned former painter and decorator from the Boston area.
Pakistan’s sensitive geo-political situation to the east of the Persian Gulf and in close proximity to Russia, China and India has given rise to it being termed a garrison state in which the military role is inevitably over-developed. Critics of militarism have seen the army as turning to its advantage enmity with India and regional Western strategic concerns, firstly derived from the Cold War and latterly the War on Terror to transform Pakistan into a permanent insecurity state. The cost of the army’s positioning and repositioning itself as the state’s predominant institution has been Pakistan’s neo-vassal status.
The fact that Pakistan was carved out of the British Indian Empire has meant that its history has been profoundly influenced by relations with its mighty neighbour Indian attitudes have been coloured by the fact that Pakistan is seen as a secessionist state; while in Pakistan there has been the abiding fear that India will seek to undo the 1947 Partition. This intensified with the breakaway of its eastern wing to form Bangladesh in 1971.
Pakistan had emerged in 1947 with its eastern and western wings divided by over 1,000 miles of Indian territory. While this geographical absurdity by no means condemned it to division, the remoteness of Dhaka from the federal capital, first in Karachi and then later in Islamabad intensified the sense of marginality of the Bengali political elites. I feel a peculiar sensation when I come from Dacca to Karachi, the Bengal Chief Minister Ataur Rahman Khan declared early in 1956; I feel physically, apart from mental feeling, that I am living here in a foreign country. I did not feel as much when I went to Zurich, to Geneva . . . or London as much as I feel here in my own country that I am in a foreign land. This perception was materially based in the different topographies, landholding structures and population densities of the two wings and the fact that over 1 in 5 of East Pakistan’s population was non-Muslim, whereas the figures for West Pakistan were less than 1 in 30. The loss of the eastern wing profoundly transformed Pakistan in terms of its demography. It also encouraged the country to look more to the Middle-East than to South Asia as its neighbourhood region in cultural and economic terms. It was not fully recognised at the time but the federal government’s use of Islamic irregulars (Razakars) drawn from the Urdu-speaking Bihari population in East Pakistan in 1971 encouraged notions of Islamic militants’ value as strategic assets in the enduring rivalry with India. Pakistan was greatly weakened in relation to India by the loss of its eastern wing, but this did not abate their enduring rivalry, which was rooted in the Kashmir issue.
While Pakistan’s territorial dispute with India over Kashmir has symbolised the distrust between the two countries over the past six decades, it also inherited another disputed border with Afghanistan. In July 1949 the Afghan parliament formally renounced the Durand Line border which the British had negotiated with Amir Abdur Rahman Khan in 1893 to demarcate the frontier of the Raj. Kabul laid claim to the territories it had lost to Pakistan. This was a serious threat because of Pakistan’s immediate post-Partition weakness and because it occurred in the context of Afghanistan’s support for ethnic Pakhtun nationalists across the Durand Line in Pakistan, who sought to create their own Pakhtunistan state. The date of 31 August was earmarked in Afghanistan as the official annual celebration of a Greater Pakhtunistan Day. The goal of a Greater Pakhtunistan was designed not only to increase the power of the Afghan state, by absorbing a Pakhtunistan area carved out of Pakistan, but to cement the ethnic dominance of Pakhtuns within it at the expense of the Hazaras, Uzbeks and Tajiks, Kabul’s posture exacerbated Pakistan’s insecurity, which was already fevered by the 1947-8 clash with India over Kashmir. The geo-political imperative for a strong military received further encouragement. Within less than a decade of independence, Pakistan and Afghanistan became part of competing Cold War alliance systems within the region. Pakistan became a member of the US Central Treaty Organization (CENTO). Although India and Afghanistan retained the fiction of non-alignment, they received increasing amounts of aid from the USSR. Soviet assistance encouraged closer ties between Kabul and New Delhi, adding a further antagonistic element to Pakistan-Afghanistan relations.
During the Cold War and the post 9/11 War on Terror, Pakistan has found itself in the front line of an international conflict because of its geo-strategic location. Pakistan’s support was vital in the October 2001 war which removed the Taliban regime from power. It also became an important ally as NATO battled to contain the Taliban-led insurgency from 2006 onwards. By 2010-11, around 40% of all fuel and 80% of all containerised cargo for Western forces was passing through the country.
Some authors have gone so far as to declare that Pakistan has been a prisoner of its geography. The region’s geo-politics since the 1980s have brought Pakistan economic benefits, but high costs in terms of internal instability arising from the ‘blowback effects’ of weaponization, the influx of Afghan refugees and the support afforded to militant and sectarian expressions of Islam. The US strategy of encouraging jihad in Soviet-occupied Afghanistan in the early 1980s did not initiate the Pakistan state’s alliances with Islamic proxies, but it profoundly influenced their development:
firstly, by introducing large numbers of foreign fighters into the region;
secondly by flooding weapons into the country;
thirdly by increasing the power and influence of Pakistan’s ISI and its links with militant groups;
fourthly by providing a template which Pakistan was to adopt in its strategic aims to dominate post-Soviet Afghanistan and to wear down India in Kashmir.
Since 9/11 Pakistan has feared encirclement as a result of growing Indian development assistance to Afghanistan, which it had hoped to dominate itself. By the end of 2007, India was second only to the US in the provision of aid. Moreover, non-Pakhtun minorities which have traditionally looked to India for support had gained a measure of power in Hamid Karzai’s regime. The resentment this generated, fuelled the growing Taliban insurgency, for since the foundation of the modern Afghan state in the mid-eighteenth century it has been ruled by Pakhtuns, with the exception of the brief Tajik hold on power during the reign of Habibullah II and the post-Soviet presidency of Burhanuddin Rabbani. Pakistan has seen the Pakhtuns as its natural allies in Afghanistan following the decline of an irredentist Pakhtunistan threat. The policy of securing influence in Afghanistan through the backing of Pakhtun Islamic militants pre-dates the 1979 Soviet invasion, but received major Western and Saudi backing at that juncture. It has persisted to the present day with Islamabad seeing its strategic interests being served through successive Pakhtun groups of Islamist and Deobandi militant clients, ranging from Gulbuddin Hekmatyar, Mullah Omar and the Taliban to the Haqqanis at the time of the post-2005 Taliban insurgency against the government of President Hamid Karzai.
The Tribal Areas which comprise the seven protected agencies of
North Waziristan and
form a 280 mile wedge of mountainous land along this sensitive western border with Afghanistan. Relations between Afghanistan and Pakistan have frequently been uneasy in this region. Contemporary Afghanistan presents itself as the victim of repeated cross-border incursions by Islamic militants based in this region, but it has not always been the case of one-way traffic. The Pakistan army for example had to repel major Afghan incursions into Bajaur in 1961.
Pakistan has continued the colonial strategy of regarding the Tribal Areas bordering Afghanistan as a buffer zone in which rule was indirect, with stability being provided by the Political Agent working through tribal jirgas. Further legacies were the provision for the imposition of collective punishments under the Frontier Crimes Regulations and the absence of a permanent military presence in the tribal heartland. Another historical inheritance which pre-dated the colonial era was the raising of tribal revolt by charismatic Muslim leaders in the Pakhtun tribal areas abutting Afghanistan. This tradition can be linked as far back as the jihad against the Sikh rule led by Sayyid Ahmed Barelvi (1786-1831). The Hadda Mullah’s jihads against the British in 1893 and 1897 were in response to colonial encroachment into the region. Hadda Mullah and his successors fused religious revivalism with the allegiances arising from the traditional Sufi ties between pirs and their murids.
The unanticipated ramifications of inducting Pakistani troops into the area in pursuit of foreign militants linked with Al-Qaeda will be discussed later in the volume. Suffice it to say here that home-grown militancy directed increasingly not against the Afghanistan state, but Pakistan itself, can be explained in part by the region’s continued isolation from political and socio-economic change elsewhere in the country, the sixth Five Year Plan declared the Federally Administered Tribal Areas (FATA) to be the least developed area of Pakistan, with an adult literacy rate of just 15%. This has perpetuated extreme social conservatism and a history of sporadic uprisings against state encroachments led by unifying Islamic leaders. Despite a dramatic increase in educational expenditure from 2005, militancy and state counter-insurgency measures, with their attendant population displacement, resulted in the FATA annual school census report for 2009-10 revealing a dropout rate in government primary schools of 63% among boys and 77% among girls.
Pakistan’s geo-political location provides economic possibilities as well as strategic dangers. Pakistan could form an important hub for trade and energy transmission if regional relations were improved, with the country providing interconnecting links between Iran, Afghanistan and India. New Delhi has pulled out of the Iran-Pakistan gas pipeline project because of US disquiet, which became institutionalised in the June 2010 Comprehensive Iran Sanctions, Accountability and Disinvestment Act. It is signed up however to the Turkmenistan-Afghanistan-Pakistan-India (TAPI) natural gas pipeline project which was agreed at Ashgabat in December 2010. This could eventually supply 30 billion cubic metres of gas a year from the Caspian Sea region. The pipeline would have to cross strategically sensitive areas of south-eastern Afghanistan, including Helmand and Balochistan. It would however not only provide transit route fees of up to $160 million a year, equivalent to half of its national revenue and jobs for Afghanistan, but clean fuel for both Pakistan and India. US state department officials have termed TAPI’s route as a stabilising corridor which would link regional neighbours together in economic growth and prosperity. This has been echoed by an eminent Pakistani expert, who sees TAPI as having the potential for reshaping the security discourse in South Asia’ away from conflicting geo-political rivalries to mutually beneficial ‘geo-economics.
After the fall of Dhaka, eight days later, on Dec 24, 1971, the President of Pakistan Mr. Zulfikar Ali Bhutto set up the War Inquiry Commission, commonly known as the Hamood-ur-Rehman Commission. It examined 213 witnesses, mostly Pakistani army officers, hundreds of classified documents and army signals between East and West Pakistan. The final report was submitted in November 1974, detailing how political, administrative, military, and moral failings were responsible for the surrender in East Pakistan.
The report said:
The process of moral degeneration among the senior ranks of the armed forces was set in motion by their involvement in martial law duties in 1958; that these tendencies reappeared and were in fact intensified when martial law was imposed once again in March 1969 by General Yahya Khan.
Due to corruption arising out of the performance of martial law duties, lust for wine and woman, and greed for lands and houses, a large number of senior army officers, particularly those occupying the highest positions, had not only lost the will to fight but also the professional competence necessary for taking the vital and critical decisions demanded of them for the successful prosecution of war, the Commission observed.
According to the Commission, these perversions led to the army brass willfully subverting public life in Pakistan. In furtherance of their common purpose they did actually try to influence political parties by threats, inducements and even bribes to support their designs, both for bringing some of the political parties and the elected members of National Assembly to refuse to attend the session of the National Assembly scheduled to be held at Dhaka on March 3, 1971.
A fully civil government could not be formed in East Pakistan as had been announced by the ex-President namely Dr. Malik- an old politician who had a weak personality. He could not annoy the Martial Law Administrator (Lt. Gen. A.A.K. Niazi) because of the unsettled conditions obtaining in the Eastern Wing. Gen. Niazi, on the other hand cherished and liked power, but did not have the breadth of vision or ability to understand political implications. He did not display much respect for the civilian Governor; the Army virtually continued to control civil administration. The Commission discovered.
The installation of a civilian governor in September 1971 was merely to hoodwink public opinion at home and abroad.Poor Dr. Malik and his ministers were figureheads only, the Commission observed.
Real decisions in all important matters still lay with the army. In the first picture of the new Cabinet, Maj. Gen. Farman Ali was prominently visible sitting on the right side of the Governor, although he was not a member of the Cabinet.
The rot began at the very top from the East Pakistan army’s commander, Lt-General A.A.K.Niazi, who the commission said acquired a notorious reputation for sexual immorality and indulgence in the smuggling of paan (betel leaf) from East to West Pakistan. The inevitable consequence was that he failed to inspire respect and confidence in the minds of his subordinates with absolute absence of leadership qualities and determination; he also encouraged laxity in discipline and moral standards among the officers and men under his command, the Commission determined.
The Commission recommended public trial of the following officers:
General Yahya Khan, former Commander-in-Chief
General Abdul Hamid Khan, ex-Chief of Staff to the President
Lt. Gen. S.G.M.M. Pirzada, ex-Personal Staff Officer to the President
Lt. Gen. Gul Hasan ex Chief of General Staff
Maj. Gen. Ghulam Umar ex Second-in -Command of NSC
Maj Gen A. O. Mitha ex Deputy Corps Commander
Lt. Gen. Irshad Ahmad Khan, ex-Commander 1 Corps
Maj Gen Abid Zahid, ex-GOC 15 Div.
Maj. Gen B.M. Mustafa, ex-GOC 18 Div.
The Commission recommended court martial of the following officers:
Lt. Gen. A.A.K. Niazi, ex Commander, Eastern Command
Maj Gen. Mohammad Jamshed, ex-GOC 36 (ad-hoc) Division,
Maj Gen. M. Rahim Khan, ex-GOC 39 (ad-hoc) Division.
Brig. G.M. Baqir Siddiqui, ex COS, Eastern Command, Dhaka
Brig. Mohammad Hayat, ex Commander. 107 Brigade. (9 Div.)
Brig. Mohammad Aslam Niazi, ex Commander 53 Brigade (39 Ad-hoc Div.)
The Commission recommended departmental action against the following officers:
Brig. Abdul Qadir Khan, ex-Commander, 93 Brigade, 36 Div.
The Commission observed that the suitability of the following officers for continued retention in military service would not be justified:
Maj. Gen. M.H. Ansari, GOC 9 Div.
Maj. Gen. Qazi Abdul Majid, GOC 14 Div.
Maj Gen Nazar Hussain Shah, GOC 16 Div.
Maj. Gen. Rao Farman Ali, ex Adviser to the Governor of East Pakistan.
Plus 19 Brigadiers.
The Commission further recommended that armed services should devise ways and means to ensure: –
That moral values are not allowed to be compromised by disgraceful behaviour particularly at higher levels;
That moral rectitude is given due weightage along with professional qualities in the matter of promotion to higher ranks;
That syllabi of academic studies at the military academies and other service institutions should include courses designed to inculcate in the young minds respect for religious, democratic and political institutions;
That use of alcoholic drinks should be banned in military messes and functions;
That serious notice should be taken of notorious sexual behaviour and other corrupt practices.
Nothing ever happened. The army’s role in dismembering Pakistan after its greatest military debacle was largely ignored by successive Pakistani governments and many of those indicted by the Commission were instead rewarded with military and political sinecures.
Bhutto, reportedly, as Prime Minister personally ordered that each and every copy of The Report be burnt.
A copy of the Final Report was however saved, which was leaked and published in Indian magazine India Today in August 2000. The following day, Pakistani newspaper Dawn also carried the report.
General Pervez Musharraf stated in October 2000 that the incidents in 1971 were a political as well as a military debacle, and that calls for generals to be tried were not fair.
Had action been initiated against the accused, as recommended by the Commission, the nation could have averted the coup d’état of Zia-ul-Haq whose 11-year rule of infamy completely devastated the political as well as the socio-economic fabric of the state and society. Besides many irreversibles, it led to radicalization of the society, which is now clearly visible. The policies of that era invited foreign intervention which is so deep rooted now. And the role of intelligence agencies from media management to missing persons is so pervasive. We could have also averted the illegitimate takeover of Pervez Musharraf and whatever followed thereafter.
Fast Forward to 2018:
The security establishment plays the most important overt and covert role in ruling this country. It also defines the contours of national interest.
The security establishment is in full control of our economic, defence and foreign policy. The political government is in no position to make organic changes in policy formulation.
Actual annual defence budget exceeding rupees 1100 billion (some estimates exceed rupees 2000 billion) is allocated on direction from the military and there is no parliamentary oversight.
According to human rights groups, more than 5000 persons are missing in Pakistan and nobody has any access to them.
Wiki leaks reports that in March 2009 the Chief of the Army Staff considered removing the Supreme Commander of the Armed Forces and replacing him with the leader of ANP.
The elected Prime Minister and his daughter are in jail after a trial which has lost its credibility after the statement of a judge of the High Court that the army and the ISI manipulated the trial and influenced the courts. Drastic censorship, harassment and intimidation is the order of the day, may it be media, civil society or political leadership. The entire world media including China have termed the 2018 elections as a farce. The country is split on pro and anti-establishment camps which is most stark in the province of Punjab. Terrorist organizations have been allowed to contest elections and sectarian outfits are running political campaigns. Terrorists, whose backbone was claimed to have been broken are back in business and scores have been killed in recent terrorist attacks. First time in the history of Punjab, anti-army slogans have been raised on roads.
How long can this country survive in its present form is the million-dollar question?
Pakistan focuses the concern of quite a few chancelleries and international organizations today. Not only is it a nation that possesses nuclear weapons without having a stable political system, the military having held the reins of power on a number of occasions since independence in 1947, but is also wracked by Islamist forces, many of which have links with the Afghan Taliban, Al Qaeda and possibly the Islamic State. A serious compounding factor, the civil and especially the military authorities show considerable ambivalence with regard to certain Islamist groups that they view as allies against India in Kashmir, but also in Afghanistan, where NATO, now on its way out, has been mired in war since 2001 against the Taliban and groups based in Pakistan where Al Qaeda leaders are suspected of hiding.
Western fears about Pakistan have, however, been a poor advisor for sociological and political analysis, portrayals of the country too often being oversimplified. This is not to say that certain trends are not alarming, but in attempting to explain them, it is important to discard preconceived notions and avoid culturist conflations. The present book sets out to decipher this complexity. It is not a work of field research per se, but an essay based over fifteen years of familiarity with Pakistan.
The new nation was thus born with an image of India as a villain, a Satan, and a monster next door, out to devour the newborn state (Mohammad Waseem, Politics and the State in Pakistan, Islamabad, National Institute of Historical and Cultural Research, 1994, p.99)
Since the beginning, Pakistan has been confronted with the monumental task of formulating a national identity distinct from India. Born out of a schism of the old civilization of India, Pakistan has debated over the construction of a culture of its own, a culture which will not only be different from that of India but one that the rest of the world can understand. (M. Ali, “In Search of Identity”, Dawn Magazine, 7 May 2000).
As the two excerpts above indicate, Pakistan was born of a partition that overdetermined its subsequent trajectory not only because of the difficult relations it developed with India, but also because this parting of ways defined the terms of its collective quest for identity. Indeed, the 1947 Partition was the outcome of an intense struggle as well as a trauma. It grew out of a separatist ideology which crystallized at the end of the nineteenth century among the Urdu-speaking Muslim intelligentsia of North India, whose key figure was none other than Syed Ahmad Khan, the founder in 1877 of the Anglo-Mohammedan Oriental College in Aligarh, a little town not far from Delhi. The Aligarh movement–as it was to be remembered in history–turned to politics in the early decades of the twentieth century when it became the crucible of the Muslim League. This party, founded in 1906, was then separatist in the sense that it obtained from the British Raj, a separate electorate for the Indian Muslims. The demand for a separate state emerged much later, in the 1940s, under the auspices of Muhammad Ali Jinnah, although in formulating it he did not outline contours of the future Pakistan until the last year of the Raj, nor did he fully grasp the traumatic implications Partition would have.
The 1947 Partition resulted in unprecedented violence. One million people died and about ten million others, crossed borders. The plural is in fact required here because Pakistan was then made up of two wings (and therefore had two borders with India), the two areas of the Raj where Muslims were in majority. East Pakistan (made up of East Bengal) and West Pakistan (made up of West Punjab, Sindh, the North West Frontier Province, the area that was to become Baluchistan, and a few princely states). Violence and migration were of such magnitude that this tragic episode can be regarded as the first example of ethnic cleansing in history (indeed, the word safai, cleaning was used at that time by the local actors). Not only millions of Muslims from East Punjab and Hindus from East Bengal crossed over and settled down in the western part of their now truncated former province, but Muslims and Hindus of both countries took refuge in the country where their community was a majority. The circumstances in which Pakistan was born are thus largely responsible not only for the way it has related to India, but also for its complicated trajectory.
Three Wars, Three Constitutions and Three Coups
The history of Pakistan over the last sixty-five years had been marked by chronic instability due to internal and external factors. In 1947, the British awarded Pakistan the status of a dominion. Under the aegis of M.A. Jinnah, the new Governor General, the 1935 Government of India Act became its interim constitution, minus its initial references to imperial control. It would take nine years for the country to give itself a constitution. In the course of this endeavour, political parties eventually lost the initiative as a result of their own internal divisions and the hunger for power of senior bureaucrats. In 1954, one of them, Ghulam Mohammad, the then Governor General who had taken over from Khwaja Nazimuddin, the successor of Jinnah (who had died in September 1948), dissolved the Constituent Assembly (with the consent of the Supreme Court) and had another one elected. The 1956 Constitution was not particularly democratic, but it could not be fully implemented anyway since another bureaucrat Iskander Mirza, and then the Commander-in-Chief of the army, Ayub Khan, seized power in 1958. Till 1969, the latter established a military regime that claimed to modernize Pakistan in the framework of Martial Law and then, after 1962, of a new constitution. This second constitution was authoritarian, but did not completely disregard political pluralism, especially after 1965 when Ayub Khan further liberalized his regime. But eventually, after months of unrest, he had to resign in favour of another general, the chief of the army, Yahya Khan in 1969.
By the end of 1970, Yahya Khan, having few other options, gave Pakistan its first opportunity to vote. The Bengalis of East Pakistan seized it to win the elections by massively supporting the Awami League, a party whose nationalism had been exacerbated by years of exploitation under the thumb of West Pakistan. Its leader, Mujibur Rahman asked for a confederal system that would give East Pakistan considerable autonomy. But almost all West Pakistanis–including the winner of elections in Punjab and Sindh, Zulfikar Ali Bhutto’s Pakistan People’s Party (PPP)- rejected this option and supported repression. Civil war ensued and resulted in the creation of Bangladesh in 1971-after a military intervention of India, New Delhi arguing that violence and flow of refugees to West Bengal had to stop.
The arrival in power of Zulfikar Ali Bhutto, to whom Yahya Khan handed the reins in 1971, marked the beginning of the first democratic transition. Not only was the army subjected to a civilian government, but a third parliamentarian Constitution was promulgated in 1973. However, Bhutto displayed such authoritarian tendencies that the federal dimension of this text was stillborn and the social reforms (including land reform) that the PPP had promised were not truly implemented. Finally Bhutto rigged the 1977 election, a move that resulted in mass protests from the opposition. These events provided the army with an excuse to seize power once again led by General Ziaul Haq.
The second military coup gave birth to a dictatorial regime and even a police state: in contrast to the Ayub years, scores of politicians were sent to jail, opponents were tortured, and Bhutto was even executed in 1979. Zia also instrumentalised Islam in order to legitimize his rule. His Islamization policy affected all areas of life: education (with development of Quranic schools), law (with the setting of Sharia courts), and the fiscal system (with the transformation of zakat and ushr into compulsory state coordinated contributions). This policy gained momentum in the context of a new kind of war: the anti-Soviet jihad from 1979-88 in Afghanistan, its foot soldiers being mostly the Afghan Mujahideen who had found refuge in Pakistan. While Zia, like Ayub Khan resigned himself to seeking the support of Pakistani citizens through elections, he never gave up his uniform and it was not until his mysterious death in 1988 that Pakistan’s second democratic transition became possible.
This transition was not as substantial as the first one. While the generals returned to their barracks, they continued to be in charge of key policies regarding Afghanistan, Kashmir (India at large) and defense (including the nuclear program. They were also in a position to oust prime ministers one after another between 1988-99. Benazir Bhutto who had won the 1988 elections, benefitting from the PPP political machine and her family’s prestige-partly based on her father’s martyrdom--was the first prime minister to be dismissed by President Ghulam Ishaq Khan in the 1990s. She was replaced by her archenemy, Nawaz Sharif, after army supervised elections in 1990. But Sharif alienated Ghulam Ishaq Khan and the army as well. He was dismissed in 1993 and replaced by Benazir again. She herself was eased out in 1996, this time by the President Farooq Leghari, enabling Nawaz Sharif to stage a comeback. The 1997 elections were different from the three previous ones because they gave Sharif’s party, the PML(N), the two-thirds majority that allows the prime minister to reform the Constitution: the thirteenth amendment re-established the parliamentary nature of the Constitution and deprived the president of the power to dismiss the prime minister and to dissolve both the national and provincial assemblies. But Sharif misused power. He did not respect either the independence of the judiciary or freedom of press. Furthermore, he alienated the army-including the chief of the army, Pervez Musharraf–by bowing to American pressures during the Kargil war.
In October 1999, Musharraf’s coup brought the army back into power. He then militarized the state and the economy more than his predecessors. Not only were (ex-) army officers appointed to positions normally reserved for civilians, but their business activities benefited from the patronage of the state more than ever before. While Zia had profited from the anti-Soviet US-sponsored war in Afghanistan, Musharraf exploited the fact that Pakistan had become a frontline state again during the war the US once again sponsored this time against the Taliban and Al Qaeda after the 11 September attacks in 2001. While Musharraf–like Ayub Khan-was ousted from power in 2007-08 in the wake of street demonstrations, those who protested so effectively this time were affiliated with a specific institution, the judiciary-hence the fear of ‘a government of judges” expressed by supporters of parliamentarianism after democracy was restored,
The 2008 elections brought back the same parties-and the same families, the Bhuttos and the Sharifs, both freshly returned from exile-as in the 1980s-90s. Benazir was assassinated in December 2007, but her widower, Asif Ali Zardari, was elected as President after the PPP won the 2008 elections. The new government, with the support of key opposition parties, restored the parliamentary nature of the 1973 Constitution that Musharraf, like Zia had presidentialised. Not only federalism but also the independence of the judiciary were at last in a position to prevail. However, the civilians failed to reassert their authority over the Inter-Services Intelligence (ISI), the military intelligence agency that since the 1980s has become a state within the state, and the army retained the upper hand on key policies such as relations with the Taliban, the Kashmir issue and the nuclear program. The army justified its role by arguing that the country was facing huge challenges ranging from the unleashing of ethno-nationalist violence in Baluchistan and Karachi to the rise of both sectarian and jihadi Islamist movements, some of which were affiliated with Al Qaeda and attacked the Pakistan state because of its association with the US in the global war on terror.
However, the escalation of violence did not prevent Parliament from completing its five year term in March 2013 and citizens from voting in large numbers two months later, mostly in favour of Nawaz Sharif, who in June became the prime minister for the third time.
The alternation of phases of democratization and military rule every ten years or so is not the only the source of instability in Pakistan. The recurrence of armed conflict is another cause. Some of these conflicts come under the category of civil war, such as the 1970-71 in Bengal or during the 1973-77 insurgency in Baluchistan-and the war that started in the mid 2000s in that area, Others have primarily opposed Pakistan and India, overtly or covertly. As early as 1947-48, both countries fought each other in Kashmir. In 1965, Pakistan attacked India, whereas in 1971, the conflict was a sequel to the the movement for Bangladesh. The most recent conflict, the 1999 Kargil war (named after a town in Jammu and Kashmir) was short and circumscribed.
Thus the number of military coups (three-four if one includes Yahya Khan’s martial law episode in 1969-70) is equal to the number of wars with India (three-four if one includes the Kargil war). This is not just by chance. In fact, Pakistan’s political instability is to some degree overdetermined by the regional context, and more especially by the sentiment of vulnerability of Pakistan vis a vis India.
Between India and Afghanistan: Caught in a Pincer Movement?
In the beginning, this sentiment (which would be exploited by the army subsequently) stemmed from the conditions in which Partition took place. Pakistan resented the slow and incomplete manner in which India gave the country its share of the military equipment and the treasury of the defunct British Raj. Pakistan also felt cheated by the way the Kashmir question was settled. On 15 August 1947, Jammu and Kashmir was one of the last princely states that was still undecided about its future. The Maharaja-a Hindu-and the main party-the All Jammu and Kashmir National Conference-were not willing to join Pakistan in spite of the fact that the state was comprised of a majority of Muslim subjects. But they did not support accession to India either, fearing Pakistani retaliation.*
*Jammu and Kashmir was largely connected to the rest of India via roads which had now become a part of Pakistan.
On 22 October 1947, 5000 paramilitaries from the Pashtun tribal belt who were not in uniform but were supported by Pakistani officers infiltrated Jammu and Kashmir and established a parallel government ( the government of Azad Kashmir-free Kashmir) while they were approaching Srinagar, the state capital.*
• The Pakistan army formally entered the war in April 1948.
The Maharajah turned to India and Nehru sent troops on 27 October. Three days later, the government of Pakistan deployed its own soldiers, but India’s military superiority enabled New Delhi not only to retain the Valley of Srinagar, but also to reconquer key positions such a Baramulla. Certainly, when the matter was brought before the UN Security Council, India was asked to organize a referendum in Jammu and Kashmir to let the local people decide whether they wanted to remain part of the Indian Union or not. But this referendum was supposed to take place after the withdrawal of Pakistan’s troops-which did not occur. In fact the Line of Ceasefire that was officially agreed in the truce signed on 1 January 1949 gave Pakistan control of a fraction of the erstwhile princely state that was divided in two. Azad Kashmir and the areas of Gilgit and Baltistan, which were amalgamated to form the Northern Areas. These regions were directly administered by the central government. Most Pakistanis considered thatwithout Kashmir as part of their country, Partition remained unachieved.
Furthermore, some of them feared that India had not resigned itself to the very fact of Partition and that New Delhi would try to reunite with the subcontinent one day or another. Not only did the Hindu nationalists dream of Akhand Bharat (undivided India), but statements made by a few Congress leaders lent themselves to a similar interpretation. Party President, Acharya Kripalani declared in 1947, Neither the Congress nor the nation has given up its claim of a united India. Deputy Prime Minister Vallabhbhai Patel concurred when he said, Sooner than later, we shall again be united in common allegiance to our country.*
*Cited in Muhammad Ayub Khan, Friends not Masters. A Political Autobiography, Karachi, Oxford University Press, 1967 p.136. The very fact that Ayub cites them in his autobiography shows that one of Pakistan’s most important leaders believed these words to be true and/or used them to cultivate obsessive fears in his own country. Patel, according to another minister of the Indian government, Abdul Kalam Azad, was “convinced that the new State of Pakistan was not viable and could not last”-even though, “he was the greatest supporter of partition” among Congressmen, “out of irritation and injured vanity” (Abul Kalam Azad, India Wins Freedom, Hyderabad, Orient Longman 1988, p.225). Nehru himself at one point mentioned the possibility of creating a “confederation” between India and Pakistan, something the Pakistanis found utterly unacceptable (cited in Aparna Pande, Explaining Pakistan’s Foreign Policy, London and New York, Routledge, 2011, p.30).
The fear of India was reinforced by an encirclement complex due to the attitude demonstrated by Afghanistan. In the early 1940s, the Kabul Government had asked the British upon their departure to allow the Pashtun tribes of the Raj to choose between claiming independence and becoming part of Afghanistan. Pakistan was not an option. At the same time, the Muslim League was disturbed by Kabul’s unwillingness to recognize the Durand Line as an international border. In 1947, this attitude prevented the Pakistanis from having distinct borders, its territory not being clearly defined (or stabilized)on the eastern side either. These difficulties harked back to the pervasiveness of Pashtun nationalism on both sides of the Durand Line. Certainly, this nationalism remained fuzzy. It was not clear whether its supporters were in favour of a separate country made up of Pashtun tribes or whether they were willing to incorporate Pakistan’s Pashtuns into Afghanistan. Whatever their agenda, it was bound to undermine the project of Pakistan’s founders. The latter felt especially threatened because Pashtun nationalists developed excellent relations with India. The main architect of Pashtun nationalism under the Raj in the North West Frontier Province, Abdul Ghaffar Khan, was a staunch supporter of the Congress and was known as “Frontier Gandhi” because of his close relationship to the Mahatma.
In June 1947, Afghan Prime Minister Muhammad Hashim Khan declared, if an independent Pukhtoonistan cannot be established, then the Frontier Province should join Afghanistan. Neither of these options came about and so in September 1947, Afghanistan was the only country that voted against Pakistan’s admission to the UN. The Afghan representative to the UN declared then declared that his country could not recognize the North West Frontier as part of Pakistan so long as the people of the North West Frontier have not been given the opportunity free from any kind of influence-I repeat, free from any kind of influence–to determine for themselves whether they wish to be independent or to become a part of Pakistan.*
*cited in the Aparna Pande, Explaining Pakistan’s Foreign Policy.
One month later, Afghanistan softened its stance but made three demands in exchange: that the Pashtuns of Pakistan should be granted a proper province, that Pakistan should give Afghanistan access to the sea, and that both countries should sign a treaty according to which they agreed to remain neutral if one of them fought a war against a third country. None of these demands were met.
The leaders of Pakistan were convinced that Kabul and New Delhi tried to take their country in a pincer movement, as Ayub Khan confided in his autobiography. Indeed, in 1949, at a time when Afghanistan formally rejected the Durand Line, many Indian cities celebrated Pashtunistan Day, which Kabul had decided to celebrate every year on 31 August.
The fear of encirclement, and more especially of India, partly explains the role of the Pakistani army in the public sphere. Indeed, the military could project themselves as the saviours of a vulnerable country, and this argument was likely to appear even more convincing in the post-jinnah context when the political personnel looked weak, factionalized and corrupt. But there are other factors to the democratic deficit affecting Pakistan since the 1950s. To make sense of it, one needs to understand the way civilians related to power. Pakistani politicians not only occasionally collaborated with military rulers, compromising their reputation, but when they were in charge of the government they also tended to display authoritarian tendencies. Bhutto rigged the 1977 elections and many of his successors as prime ministers showed little respect for the independence of the judiciary and sometimes even for freedom of the press.
Pakistan’s democratic deficit can also be measured by the centralization of the state. Even when a federal constitution was (re-) introduced, the provinces were never given the autonomy they demanded, whereas almost all of them-East Bengal, West Punjab, Sindh and the NWFP—had experienced form of self-administration under the Raj and coincided by and large with an ethnic-linguistic group.
Centralization, once again may be explained by the need for a strong unified state to face India. However, on that front too, one should not focus mainly on this external factor. Certainly, the 1940 Lahore resolution through which the Muslim League officially spelled out its separatist agenda, recognized a prominent role for the provinces of the country envisioned, but their autonomy was drastically reduced as early as 1946 in the last pre-Partition blueprint of Pakistan as Jinnah imagined it. And in 1947, the citizens of the new country were required to identify not only with one religion-Islam-but also with one language-Urdu, an idiom that became the country’s official tongue even though it was spoken only by a small minority.
These developments reflected sociological dynamics. The idea of Pakistan was primarily conceived by an Urdu-speaking upper caste elite group fearing social decline. Made up of aristocratic literati, this group embodied the legacy (and the nostalgia) of the Mughal Empire. Their ancestors had prospered thanks to land and administrative status the emperors had given them between the sixteenth and eighteenth centuries. But in the nineteenth century, colonization called the privileges into question, not only because the British took over power from some of the Muslim rulers, but also because they did not trust the Muslims (who were seen as the former dominant group) as much as they did the Hindus.
Furthermore, the Hindus asserted themselves at the expense of Muslims because of their growing role in the economy (through trade and then industrial activities), because of their adhesion to the university system, which resulted in their increasingly important role in the administration, and because of their political influence that developed parallel to the democratization of the Raj almost in proportion to their numbers. The separatism of the Urdu-speaking elite crystallized in this context in the nineteenth century and was subsequently exacerbated (especially in the (1930s-1940s) in reaction to the fear of losing their traditional status-eventually prompting them to work towards obtaining a state to govern. The Muslim League leaders argued that they demanded Pakistan to protect Islam from Hinduism, but they also(and more importantly) did it to protect their interests from the growing influence of the Hindus,
The following pages will elaborate on this sociological interpretation of the Pakistan project, which is not new. Hamza’s Alavi developed a similar analysis In the 1970s-1980s at a time when Paul Brass argues in a similar vein that the League’s claim that Islam was in danger in the 1939s-40s was a political ploy used by elite groups to mobilize Muslim masses in support of their idea of Pakistan. But the present book’s approach is less Marxist than Alavi’s reading and less instrumentalist than Brass’s interpretation for the simple reason that it emphasizes the weight of the cultural and societal parameters that defined the mentality of the Muslim elite during the Raj.* More importantly, this book offers a reading of the Pakistan trajectory that focuses on the implications of these sociological factors for the country since its creation.
*Regarding Alavi’s approach, it may be sufficient to say that his definition of the “salariat”-the key actor behind the Pakistan project in Alavi’s view-is too restrictive. As will be shown, the idea of Pakistan was crafted by an intelligentsia that was not only motivated by vested interests, but by a specific upper caste Islamic culture. This is why an interpretation of Muslim separatism in terms of class needs to be supplemented by an analysis taking societal dimensions into account.
The history of Pakistan has been overdetermined by three sets of tensions all rooted in contradictions that were already apparent in the 1940s. The first one can be summarized by the equation Pakistan = Islam + Urdu. While all the ethnic groups of Pakistan could identify with one variant or another of Islam, they could not easily give up their linguistic identity, all the more because it often epitomized full-fledged national sentiments (or movements). Hence a first contradiction between the central (ising) government and centrifugal forces (which sometimes have given rise to separatist movements).
The second tension pertains to another form of concentration of power that the army officers and the politicians have developed over the course of time. Indeed, from the 1950s onwards, Pakistani society has been in the clutches of a civil-military establishment which has cultivated the legacy of the pre-Partition Muslim League in the sense that it was primarily interested in protecting its interests and dominant status. The elitist rationale of the Pakistan idea therefore resulted in social conservatism and the persistence of huge inequalities. Certainly, some politicians have fought for democracy, but they have never managed to dislodge from power a very well entrenched civil-military establishment and promote progressive reforms in a decisive manner-either because they were co-opted or because they eventually turned out to be autocrats themselves. In fact, some of the main opposition forces to the system that have emerged have been the judiciary (when the Supreme Court had the courage to rise to the occasion), civil society movements (including the media) and the islamists. In the absence of a credible political alternative within the institutional framework, the tensions that have developed have been especially radical. What has been at stake in most crisis that Pakistan has experienced has been the regime itself, not only in political terms, but also, sometimes in social terms.
The role of Islam in the public sphere is the root cause of the third contradiction. Jinnah looked at it as a culture and considered the Muslims of the Raj as a community that needed to be protected. They were supposed to be on a par with the members of the religious minorities in the Republic to be built. His rhetoric, therefore, had a multicultural overtone. On the contrary, clerics and fundamentalist groups wanted to create an Islamic state where the members of the minorities would be second-class citizens. Until the 1970s, the first approach tended to prevail. But in the 1970s the Islamist lobby (whose political parties never won more than one-tenth of the votes) exerted increasingly strong pressure. It could assert itself at that time partly because of circumstances. First, the trauma of the1971 war led the country to look for a return to its ethno-religious roots.second, the use of religion was part of Z.A. Bhutto’s populist ideology, which associated socialism with Islam. Third, Zia also used religion to legitimize his power and to find allies among the islamists.
The promotion of Islam by Bhutto and Zia was partly due to external factors as well. The former supported Afghan Islamists who were likely-so he thought-to destabilize the Pashtun nationalist government of Kabul. The latter backed the same Afghan leaders and other mujahideen (including Arab groups like Al Qaeda) against the Soviets in order to make the Pakistan army’s presence felt in Afghanistan and thereby gain strategic depth vis a vis India. Zia’s Islamization policy also (re) activated the conflict between Sunnis and Shias, an opposition that was exacerbated by another external factor: the proxy war that Iran and Saudi Arabia fought in Pakistan from the 1980s onwards.
The critical implications of the legacy of Zia’s Islamization—which also resulted in the massive infiltration of jihadis in Kashmir in the 1990s—became clear after 9/11 when the US forced the Pakistan state to fight not only Al Qaeda but also the Taliban and the Islamist groups that the ISI had used so far in Indian Kashmir and elsewhere. In response, these groups turned their guns towards the Pakistani army, its former patron, and intensified their fight against their traditional targets, the Shias and non-Muslim communities, creating an atmosphere of civil war.
The three contradictions just reviewed provide a three part structure to this book, which is therefore not organized chronologically. This thematic framework is intended to enhance our understanding of the Pakistan paradox. Indeed, so far, none of the consubstantial contradictions of Pakistan mentioned above has had the power to destroy the country. In spite of the chronic instability that they have created. Pakistan continues to show remarkable resilience. This can only be understood if one makes the effort to grasp the complexity of a country that is often caricatured. This is the reason why all sides of three tensions, around which this book is organized, must be considered together: the centrifugal forces at work in Pakistan and those resisting on behalf of Pakistan nationalism and provincial autonomy; the culture of authoritarianism and the resources of democracy; the Islamist agenda, and those who are fighting it on behalf of secularism or “Muslimhood” a la Jinnah. The final picture may result in a set, not of contradictions, but of paradoxes in which virtually antagonistic elements cohabit. But whether that is sufficient to contain instability remains to be seen.
After sixty-one years of its existence, Pakistan has gone from a ‘nation’ searching for a country to a country searching for a nation (Lal Khan, Pakistan’s Other Story, Lahore, The Struggle Publications, 2008 p.298).
Nationalism is a modern ideology that was yet unknown in mid-nineteenth century British India when the first signs of separatist trends that would give birth to a Pakistan crystallized. The Muslims were even less an exception to the rule as, despite their relatively small numbers—they made up one-fifth of the population of the Raj— they were wracked by both religious and social divisions.
Which Islam (s)? Regarding religion, diversity among Muslims tended to be underestimated in British India as elsewhere due to a dominant analysis of Islam in purely scriptural terms. Differences are easily levelled when the fundamental theological and philosophical principles that can be said to constitute the core of Islamic faith are enshrined in a single scriptural source and are supposed to be universally adhered to by all those who call themselves Muslims. From such a standpoint, it is easy to define a Muslim based on the pillars of Islam:
1. Shahada (professing faith in Prophet Muhammad as enshrined in the Quran) 2. Daily prayers 3. Fasting for Ramadan 4. Zakat (almsgiving) 5. Pilgrimage to Mecca.
But this interpretation reflects a classic bias consisting of understanding a culture or civilization through what Robert Redfield called the great tradition.
In British India more than anywhere else perhaps, the little Muslim tradition, that of the people and not of the clerics, was highly complex and partly syncretic. More so it readily made room for seemingly heterodox elements such as the cult of saints or possession rites, in which certain trances had a curative purpose akin to exorcism.
This heterogeneity owed much to India’s distance from the Islamic crucible in the Middle East, both from a geographic and cultural standpoint. Not only was Islam transformed on arriving in India through contact with Turkish and Iranian influences, but Indic civilization was extremely foreign to it. Since it was unable to take over entirely, its followers and promoters were obliged to adapt—as elsewhere, like in Indonesia for instance. This adjustment resulted in various types of synthesis, the Sufi phenomenon being one of the more striking of them.
Sufism took on considerable importance in India due to its affinities with the Hindu ideal of asceticism. Its main figures attracted a number of followers, mostly from the lower strata of Indian society, and allowed a particular form of Islam to assert itself. This popular congregation-based Islam established the cult of saints and institutionalized dargahs—places of retreat of the holy men and later their tombs and shrines—which became places of pilgrimage. In the sixteenth century, under Akbar’s reign, the ulema declared that the pilgrimage to Mecca was no longer an obligation, while pilgrimage to shrines of Sufi saints was spreading.
Among the congregations, the Chishtis became one of the most popular. Established in India in the late twelfth century by Khwaja Muinud-din Chishti, a native of Sajistan (at the crosswords of contemporary Iran, Afghanistan and Pakistan), its epicentre soon became the Dargah of Ajmer (Rajasthan) where the founder of the Chishti order had moved and was buried. This Sufi order owed its influence—including among Hindus devotees—to the ascetic nature of the Chishti line that has come down through time. Other congregations on the contrary would become associated with the government, such as the Suhrawardis who would obtain benefits in kind (land in particular). Still others, such as the Naqshabandis, originating from Central Asia, would not only develop close relations with the authorities, but also show a sense of orthodoxy that resulted in hostile reactions to the Hindus—and the Shias.
Aside from the Sufi orders, other sects constantly developed within Indian Islam. The Muslims of the subcontinent first brought with them one of the structuring divisions of Middle Eastern Islam, the opposition between Sunnis and Shias. This schism for a long time remained latent, probably due to a strong demographic imbalance, the latter being only a small minority. But the political and social influence of this group should not be underestimated. Among them were many landowners as well as major dynasties such as the one that ruled over the Awadh kingdom in Lucknow until the mid-nineteenth century.
Among the Shias, the Ismailis mainly settled in western India, in Gujarat and the Bombay region. The Bohras formed the largest group among them. They recognize Ali as successor to the Prophet, but-like other–they diverged from the Twelvers after the death of the sixth Imam in AD 765, considering that his elder son, Ismail (and not his second son) should have taken over from him. Paying allegiance to the Cairo-based Fatimid Caliphate, they established their own church. Bohras experienced a schism in the sixteenth century that spawned two groups, the Dawoodi Bohras and the Sulaimani Bohras. While the latter would remain in the Middle East, the former migrated to India in 1539 and adopted a separate leader, the Syedna, to whom they paid full allegiance (and taxes). There, they attracted Hindus—including Brahmins—in relatively large numbers. Bohras have adopted a dress code that makes them easily identifiable. Other Ismailis coming from the Middle East, the Khojas, followed a partly similar trajectory. When they migrated to India in the twelfth century, their leader the Aga Khan-who claims to descend from Ali-remained in Persia till the nineteenth century, when they moved to India as well. Like the Bohras, the Khojas are mostly converts from Hinduism, but they have primarily attracted members of merchant castes such as the Bhatias (whose marriage customs they have retained). Muhammad Ali Jinnah-who married a Parsi-was born in a Khoja, business family.
The creation of new sects has continued into the modern era. In the late nineteenth century for instance, Mirza Ghulam Ahmad (1835-1915) founded a movement known either by his namesake Ahmadi, or after his place of birth, Qadian, in Gurdaspur district in Punjab. This man claimed to be the new Messiah, contradicting the Muslim belief that Muhammad was the last Prophet. At his death, his disciples numbered in the hundreds of thousands.
Although the Ahmadis were recruited among various castes, the Bohras and the Khojas, as mentioned above, came from Brahmin castes and merchant castes-and continued to pursue some of their caste-related activities after having left Hinduism. The coincidence of caste and sect is not rare in Indian Islam. This is the case of Memons. Originating with the conversion of one Hindu merchant caste, the Lohanas, in Gujarat by a Sufi saint in 1400, the Memons finally settled in Bombay in the early seventeenth century, where they prospered in trade and industry while maintaining a separate religious identity. At the other end of the social scale, the Moplas were Muslim peasants from Kerala who descended from the early Arab migrants settled on the Malabar Coast starting in the eight century. Exploited by the Hindu landowners, the Moplas were known for their frequent uprisings–the jacquerie of 1836 being the most famous of a long series of them. An ethnic community speaking its own language, Malayalam-which gave rise to a literature written in Arabic, Mappila Pattu-the Moplas also have their own priests, Musaliyars.
Castes and Tribes Despite the egalitarian values that Islam professes to promote, at least since the Raj which reified social categories, the Muslims of South Asia form a hierarchical community, be they part of caste-based milieus or of the tribal world-or even a combination of the two. * The fact that the mechanisms of the caste and tribe overlap is not so surprising since caste implies endogamous practices that flow from relations of kinship also characteristic of tribes.
*In his seminal work on the Pashtuns, Barth shows that their predominantly tribal universe allows for caste practices in the Swat Valley. (Frederick Barth, Political Leadership among the Swat Pathans, London, The Athlone Press,1965).
The Pashtun tribal structures are based on a segmentary lineage system, each tribe comprising clans, sub clans and still smaller kin groups claiming that they descend from a common ancestor. Social hierarchies in this milieu have traditionally been fluid since they rely on the observance of (or disregard for) a code of honour, Pashtunwali, based on—among other things—righteousness and courage (for instance in seeking justice—a quest which has resulted in cycles of family-related vendettas). Tribal chiefs were men who best complied with life-style and displayed leadership qualities— hence the notion of individual captaincy emphasized by Frederick Barth. As a result, they received the title of Khan, whereas those who came under them were usually known as Maliks. Yet, Khans, were primus inter pares who could lose their status if their personal qualities eroded—and if rivals joined forces to dislodge them from power. The theoretically impermanent character of these hierarchies reflected the fundamentally egalitarian nature of Pashtun social order that was evident from the modus operandi of the jirgas, the plenary assemblies convened when an important issue had to be sorted out collectively. Certainly, only those who had inherited land were allowed to take part in jirgas, but land was regularly redistributed to prevent the best plots from remaining with the same families forever. This basically egalitarian system known as wesh was spoiled by the British when they recognized property rights of the big Khans. They did so to promote a group of landlords on whom they could rely to establish their authority via indirect rule. This policy, which took shape at the expense of small Khans precipitated the decline of the jirga culture. The big Khans henceforth exerted decisive influence in the assemblies thanks to the protection of the British, to whom they paid allegiance in return. Pashtun society had become (more) hierarchical.
Baloch society was also structured along somewhat similar tribal segmentary lineages during the Raj, but in a rather more inclusive perspective. Indeed, Baloch tribes were the by-products of migrations dating back to the sixteenth century. When the British Raj established authority over the Baloch area, at the confluence of today’s Pakistan and Iran, these tribes had already amalgamated groups coming from Iran as well as Pashtuns, Sindhis and Punjabis. Hence their resilient multilingual character and the fact that language has never been a distinctive cultural feature of the Baloch. Their unity came more from endogamous practices and their solidarity against others when they came under attack. Hierarchies were also more marked than on the Pashtun side right from the beginning because of the authority of Khans and Sardars who dominated the jirgas.
While tribes prevail west of the Indus, caste hierarchies play a dominant role in Punjab and Sindh, two regions more directly connected to Indian civilization. The caste system which originated in the Hindu world is based on three complementary criteria:
• The relation of purity and impurity, Brahmins of the top hierarchy embodying the first pole and Untouchables, at the extreme, representing the epitome of impurity in the social sphere. • Professional specialization, each caste being traditionally associated with a socio-economic activity linked to its status. • Caste endogamy, which perpetuates the social structure over time, each caste providing the frame of a closed marriage market.
Indian Islam softened the contours of this system without really questioning it. The most discriminating criterion of the Hindu caste hierarchy, the relation to purity and impurity, has generally not been as preponderant among the Indian Muslims as among the Hindus. As a result, upper caste and lower caste Muslims could generally attend the mosque together. But the Arzals (former Untouchable converts) usually remain excluded from it unless they remain on the steps outside. Similarly, they could read the Quran but not teach it.
Although observance of the relation to purity and impurity is less systematic in Muslim circles than in Hinduism, Indian Islam has established a social stratification based on geographic origin that is nearly as strict. The so-called noble (Ashraf) upper castes are made up of descendants of Muslims who (allegedly) migrated to India from abroad, whereas those who converted to Islam after it spread throughout Indian territory make up the two lower categories, the Ajlafs (lower castes) and the Arzals (formerly Untouchables) *.
*This rule is subject to many exceptions; some upper castes having gone from Hinduism to Islam without a drop-in status. Such is the case of Rajput castes in North India, for instance.
The first are subdivided into three categories in which are found:
1. those of Middle Eastern extraction (the Syeds who claim descent from the Prophet and the Shaikhs who say they have roots in Mecca and Medina), 2. those claiming a Central Asian, and particularly Afghan, lineage, the Pathans (or Pashtuns) and 3. last, the Mughals who claim Turkic or Tartar origins. *
*Few, the Mughals are concentrated in Rohilkhand, a region on the Ganges plain.
The Rajputs (a high Hindu warrior caste) are the only converts who are part of the social elite. The others are part of the Ajlafs when they are of Shudra origin, which is most usually the case. These were lower caste Hindus primarily cultivators and artisans who converted to Islam in the vain hope of escaping an oppressive social system. Most of them are weavers (Julaha or Momins). The Arzals are the descendants of Hindu Dalits who followed the same route with the same result. Among them are mainly sweepers (Bhangis in Sindh and Churas in Punjab) to whom are assigned the most thankless cleaning tasks.
Traditionally, these status groups often matched caste-specific jobs and were more reminiscent of the Hindu hierarchy as many indian Muslims came from this religion. The Syeds and Shaikhs, like the Brahmins, were scholars occupying positions of power in the traditional state apparatus; the Pathans—reminiscent of Hindu Kshatriyas-dominate the military (more so since the British saw them as a martial race and recruited them into the army in great numbers). As for the Memons, Bohras and Khojas, they usually ran business. The Ajlafs have remained cultivators and artisans—a particularly high number of weavers converted by entire caste. As for the Arzals, they formed a populace that can be exploited at will—and still do.
These social divisions go together with a legacy of strong geographic contrasts. A brief comparison between the Muslims of Bengal, those of the Gangetic Plain and those of Punjab suffices to illustrate the point. The first, primarily a result of mass conversion of castes of Hindu peasants, remained traditionally at the bottom of the social pyramid, even when the ruling dynasties were of Islamic faith. Not only were the Muslims of Bengal less numerous in urban centres—such as Calcutta— but in the countryside they were often under the command of Hindu landowners. At the other geographic extreme of India in Punjab—another predominantly Muslim province, like Bengal—the Muslims were also predominantly rural, Hindu merchants and intelligentsia dominating in the cities. But Punjab which warrants attention because of the key role it will play in Pakistan*—in contrast to Bengal, experiences some radical changes under the Raj. The British who were grateful to the Muslims of Punjab for their help during the 1857 Mutiny developed the economy of the region through the creation of a sophisticated irrigation system. The canal colonies would contribute to the formation of a new class of farmers in which Muslims would be over-represented since the Hindus were more over-represented in the cities, among traders and professionals. The British also protected the farmers from moneylenders by passing the Punjab Alienation of Land Act in 1900, which prevented non-agricultural tribes (mostly Hindu traders) from acquiring land.
*At the Quetta Command and Staff College, the soldiers trained to become the officers of the Pakistan Army learn that each country is organized around a vital province, its heartland, whose loss results in disintegration. In case of Pakistan, Punjab is naturally this key province.
Finally, the British recognized pirs (descendants of Sufi saints in charge of their dargah) as part of the cultivating group -making their land inalienable—and other groups (including. Muslim Jats and Rajputs) as a martial race, which gave then new opportunities in the army. The Muslims of Punjab did not for all that constitute an elite as they did in Gangetic India.
The Ganges Plain from Delhi to Bihar, the true crucible of Muslim civilization in India, was the area in which several Muslim political structures were experimented, from the Delhi Sultanate to the Mughal Empire—of which the capital was also Delhi for most of the time. After the gradual disintegration of the Mughal Empire, it was also in this region that many successor states ruled by Muslim dynasties, including the Kingdom of Awadh, took shape.The British who took over most of them in the first half of the nineteenth century, baptized the region the North-Western Provinces and Oudh in 1860, later renaming it the United Provinces of Agra and Oudh in 1902 without changing its borders—which independent India would moreover keep for many years as the northern province of Uttar Pradesh was not subdivided until 2000.
Muslim society in this area was dominated by Ashraf of four categories, the Syeds, The Shaikhs, the Mughals and the Pathans. This elite—into which Muslim Rajputs readily include themselves without being accepted by the Ashraf as regards marital unions—is clearly distinct from the long list of Ajlafs* and even more so from the Arzals. The Syeds and the Shaikhs have a virtual monopoly on clerical occupations, which are often handed down from father to son. At the bottom of the social pyramid, the Bhangis suffer discrimination that excludes them not only from holy places but also restricts commensality. It is worth noting that in Northern India Muslim society there were practically no large merchants likely to go into industry.
*It includes Julahas (weavers), Darzis (tailors), Qasabs (butchers), Nais or Hajjams (barbers), Kabariyas (green grocers), Mirasis (musicians), Dhuniyas (cotton carders), Fakirs (beggars), Telis (oil pressers), Dhobis (launderers) and Gaddis (herdsmen and milk producers). See Ghaus Ansari, Muslim Caste in Uttar Pradesh.
From both a social and religious standpoint, Indian Islam across the territory delineated by the British Raj thus formed a mosaic that complicated the ascendancy of communal boundaries. It was a mosaic that not only fragmented the group but also made it more porous to outside, particularly Hindu, influences, as much due to forms of religious synthesis as to social ties. In fact, popular Hinduism and popular Islam have been the crucible of many syncretic practices which developed in particular around places of what thus became joint worship. Yet, even if Islam’s adaptation to Indian soil and its own internal tensions clearly show that this religion does not have the fine sociological unity that a scriptural approach would lead one to believe, the scale of the theological and doctrinal conflicts among Muslims of the Great Tradition should not be exaggerated. After all, Indian Islam has always seen, much more than many others, overwhelmingly dominated by Sunnism and a school of law, the Hanafi school.
This overview also suggests that the Muslims of the United Provinces were in a very peculiar situation, which explains their pioneering role in the movement that was to lead to Pakistan. The Muslims of the Ganges Plain formed a small minority in the province. In the first census, which took place in 1881, there were about 6 million of them, as opposed to 38 million Hindus. But although they were less than 14% of the total, they continued to be most influential, as evident from the fact that they accounted for two-fifth of the urban population. This overrepresentation in towns and cities—in stark contrast with the situation of their co-religionists of Bengal and Punjab—reflected their key position in the bureaucracy but should not conceal their importance as a landed group as well, since the Muslim aristocracy used not to live in villages. This is a legacy of their past domination and sign of their resilience.
Although they made up an eighth of the population, the Muslims owned one-fifth of the farmland, often as large landlords. The Taluqdars in Awadh, whose ancestors under the Mughal Empire were in charge of collecting taxes and meting out justice, continued to dominate the country, as the British recognized their property rights. Numbering fewer than hundred, these men exerted an influence that had as much to do with their prestige as their economic clout—including as moneylenders. The other pole of Muslim power came from the over representation of the Ashraf elite within the administration. Civil servants, whose prominence dated back to the Mughal Empire, retained power in the successor states—particularly the Kingdom of Awadh—that was handed from one generation to the next. In 1882–statistics not being available prior to that—the Muslims still made up 35% of the civil servants in the United Provinces—and even 45% of the Uncovenanted Civil Service.* Although they occupied two poles of power—one more rural and informal, the other more urban and administrative—these two groups, Muslim landlords and civil servants were part of the same world, that of an elite proud of its past and cultivating the refinement of the Ashraf culture. It was within this relatively small circle—there were 2.5. million Ashraf in 1881 in the United Provinces—that Indian Muslim separatism was born in the wake of the 1857 Rebellion when the status and the interests of this elite group were challenged.
*Francis Robinson points out that Muslims occupied 55% of Tahsildar posts, highly sought after as these local officers wielded great influence over their district.