The book, ‘Partition and the making of the Mohajir mindset’ by Brigadier A.R. Siddiqi, draws readers’ attention to a host of problems that came with the partition of India at independence, especially problems concerning resettlement and assimilation of a large section of the Muslim population that migrated to the newly created state of Pakistan. Among those who moved were the ‘Mohajirs’, an Urdu-speaking community from Northern India, mainly from Delhi and the surrounding areas. A large majority of them had opted to settle in urban Sindh. They were different from the ethnic Sindhis and Balochi population of Sindh in terms of language and other characteristics. The belief was that the Urdu language, manifest in its poetry and literature would bind together all Muslims on the subcontinent. The assumption however, was not proved valid. The issues of ethnicity and identity prevented the Mohajirs’ integration with the indigenous population of their new homeland.
The migrants’ lack of assimilation and accommodation resulted in conflict with all others, namely Sindhis, Balochis and Pathans. How shall Pakistan succeed in achieving a degree of national integration as an Islamic state?
The force of ethnicity is important but more important is the force that binds people together as a nation in spite of diversity and complexity. Dostoevsky is on record having said, ‘All my strength, all my talent will dry up without Russia…’ it was his conviction that man’s spiritual catastrophe would be inescapable when he loses his ties with the soil, the people and the humanity where he came into being. Alienation would be the consequence of such a detachment.
Multi-ethnic, multi-cultural, multi-religious and multi-lingual societies could function successfully. Strengthening the federation in Pakistan was the most effective way to achieve this objective. The effort aimed at national integration failed in the past because of failure of leadership and the lack of effective involvement and participation of the people at various levels. Sociological research studies indicate that the well known ‘Contact theory’ put into action in Pakistan also could not help in reducing prejudices and biases. Divisive factors (including the media) inhibited the evolution of unity out of diversity and complexity; divisive factors are at work not only in Sindh but in Pakistan’s Balochistan province as well. It is intolerance for Punjabis and Hazaras and others that we come to know from the news channels every other day. This is an unfortunate situation reflecting negatively on attitudes and behaviours of politicians. Their irrational demands and the politics of hate tend to weaken the federation and make all systems and institutions dysfunctional. Street politics must end for the sake of constitutional and democratic politics.
Until we stand united internally and set our own house in order, we shall not be prepared to counter the enemy aggression from across our national borders. We need to develop a culture of empathy, tolerance, accommodation, and assimilation with a view to meeting challenges confronting Pakistan today. Contradictions in government policy decisions need to be reviewed to address the need for justice and fairplay.
The language riots of February 1972 in Sindh were strongly reminiscent of the language riots in Dhaka of February 1952. The language riots in urban Sindh laid the foundations of mohajirism as distinctively non-Sindhi, if not exactly anti-Sindhi. The word ‘mohajir’ until then used loosely for refugees, emerged as a well-defined political term applicable to Urdu-speaking migrants only. Thus Urdu, the recognized national language of Pakistan, came to be associated with the group branded as mohajirs. The Bohras, Memons, Agha Khanis, and other non-Urdu speaking communities who were also not ethnic Sindhis refused to be categorized as mohajirs.
The real problem on the Socio-political scene in Pakistan since after the partition of British India in 1947, has been the growth of factors obstructing national integration. This tendency has damaged the soft image of our country. Militancy, politicization of issues, polarization, separatism and turf wars especially in Karachi reflect negatively on our society. If over eighty-two percent of the total number of refugees had become happily settled in the province of Punjab, why could not those settled in Sindh be assimilated and integrated? A visionary and more meaningful rehabilitation and settlement policy would not have perhaps given rise to such a divisive scenario. This question has not been satisfactorily and rationally handled even after 67 years of independence. It was an overall default. There seems to be no end to the madness. Continued violence and ever increasing security risks are threatening the very existence of the state. There is a need to tackle divisive forces with tact and courage. Unity has to be created out of diversity. The higher the intensity of internal and external divisive and disintegrating forces, the lower are the chances for regional and world peace.
In a polarized and conflict loaded society, the split off aspects of individuals themselves require attention. Integration between different parts of the person (for healthy personality development) is a pre-condition for successful national integration. If other multi-ethnic, multi-cultural (religions and languages included) societies can live in peace and harmony, there is no reason that we, the Pakistani society, cannot.
The writer is a former director NIPA, a political analyst, a public policy expert and an author.
iftahmad786@hotmail.com