Fear, power & people’s voice
By Khadim Hussain
THE trail of events in the Pashtun belt from tribal Waziristan in the south to the Swat valley in northern NWFP has brought a cloud of fear and despair to the region. This has changed the entire sociocultural and ethno-tribal dynamics of society.
In Swat and Waziristan, power has been transferred from the local elite to the Taliban and from the civilian administration to the military establishment. The writ of the state was probably the first casualty in the process. Most observers therefore believe that this marginalisation in the Pashtun belt is mainly responsible for strengthening militancy and militarism, which instil fear in the people and help the militants in their bid to fill the void left by the collapse of socio-economic and political institutions.
The extremist movements in Swat since the 1990s have been strong in the area where the landed aristocracy has traditionally retained a firm hold. The people who joined the extremist movements of both Sufi Mohammad and Fazlullah were mostly those who belonged to landless families. The religious groups had always been considered inferior and were not allowed any say in the socio-political affairs of the area. Both movements gave the marginalised power and prestige and pushed the erstwhile Khans and traditional elders to the side, besides making the majority of the common population voiceless and powerless.
Chomsky argues that “the resort to fear by systems of power to discipline the domestic population has left a long and terrible trail of bloodshed and suffering.” In his essay ‘A Resort to Fear’ he elaborates using the examples of Nazism in Germany. “The ‘ordinary’ folk were driven to fear of a Jewish-Bolshevik conspiracy to take over the world, placing the very survival of the people of Germany at risk. Extreme measures were therefore necessary in ‘self-defence’.”
We clearly find the same theories doing the rounds through the ideological drama being played in the Pashtun belt. George W. Bush declares war on those who are going to snatch ‘freedom, liberty and democracy’ from the American people while bin Laden and Mullah Umar (besides Fazlullah, Baitullah Mehsud and Faqir Mohammad) claim that the US is hatching a conspiracy with the rest of the ‘Christian world’ to annihilate Islam. In this case, militarism and militancy reinforce each other in a dialectical manner.
The perpetuation of fear both by the systems of power and by militancy marginalise a whole community and culture, turning the majority of the population into ‘subalterns’, a term coined by the Italian intellectual Gramsci. Rob Burton, a professor at California State University, says: “Gramsci used the term both literally and metaphorically to describe those who had been marginalised, forgotten, overlooked or ‘othered’.” Burton further says that “The voices of resistance (of the subalterns) might be expressed through songs, films, murals, oral and written stories, letters, even community-based traditions such as dances or village gatherings.” Is this true in the case of those trapped in the fear created by militancy and militarism? Can the common people trapped in fear have the strength to express themselves?
There has been a substantial collapse of the power of expression among the common people of Swat and Waziristan in recent months. Sociocultural gatherings in Swat since July 2007 have come to a halt. Even marriage ceremonies are held in a quiet manner. Music and other types of artistic expression have become a story of the past. It seems the people have become mute and are unable to express even an innocuous opinion. Those who could create space for such expression, like political parties and social organisations, have either closed down or abandoned their liberal and democratic stance. The individuals who used to give a voice to the people have been eliminated or forced to leave the area.
The Pashtun intelligentsia is divided in deciphering the major causes of the trauma. One group of opinion-makers focuses only on a larger picture making the people believe that the war has been imposed by the US and other western powers, and thus cannot be reversed. The other group believes that the militants have appeared out of the blue and that the rebellion must be quelled with force. In both cases, the common people are left with no option and have to live in a dungeon of limitless fear.
It has been observed that focusing on the larger picture of conflict has not been helpful in dissolving the immediate state of fear. The people must be able to assign themselves a role. Focusing on the larger picture only deprives them of this role. Instead of giving conspiracy theories more space to grow and engulf the whole population, a better option is to support the people to work for their collective survival by overcoming their fear of the unfamiliar. This can happen only when there are spaces for expression and communication. The intelligentsia must help the people rediscover their voice to play a decisive role in ending their suffering.
Poets and writers represent another stratum of society that could give a voice to the people. We have yet to see any novel or short story in Pashto that gives expression to people’s feelings, though some very excellent poetry has been created by some very promising Pushto poets on the subject. English writers like Khaled Hosseni in his A Thousand Splendid Suns and Feryal Ali Gauhar in her No Space for Further Burials have given expression to the fear sown and grown in the minds of a whole generation trapped between militancy and militarism.
Feryal Gauhar’s expression is more incisive and revealing in discovering the language of fear. “There are many languages here, and the only one I have managed to understand is the one which speaks of fear” as she put it. And what does this language look like? “As if the tongues of all the people here had been pulled out and chopped into pieces and scattered to the wind”. That is the way the language of fear works.
The political parties, especially the secular, progressive and nationalist organisations, can and must play a very important role in creating spaces for the expression of the masses in areas like Swat and Waziristan. In the first place they can develop collective leadership to include those who have remained marginalised all these years. Secondly, the political parties can and must develop an agenda of the common people with their consultation. Thirdly, the political parities must help people gain access to spaces in which different interest groups from within and without can engage in a meaningful dialogue. Perhaps only this can bring an end to the era of fear and terror in the Pashtun belt.
The writer is a political analyst based in Islamabad.
khadim.2005@gmail.com

