Beyond veiled exchanges

If Mansoor’s claims that Khan Said Sajna provides social safety net to his [Chinese] militants were true, that represents another dilemma for the Pakistani authorities that have for long considered Sajna as a “friendly” component of the TTP and are even happier now that this Mehsud militant has broken ranks with the TTP core. How will they now deal with Sajna on the issue of anti-China Uyghurs? Will he be used to pack them up, or allowed to continue hosting them?

For quite some time, despite some circumstantial evidence that the separatist movement in Xinjiang was being fueled by ideologically-driven Uyghur terrorists based in the Pakistani border regions, Chinese officials avoided raising this issue formally. Nor did they use the media for conveying their message to Pakistan. However, more recently and despite the ever-green friendship between the two countries, China has on more than one occasion conveyed it to top Pakistani officials that terrorist groups and individual extremist elements linked with the ETIM receive training in the tribal areas of Pakistan and that these regions have become their “safe havens”.

This was substantiated by a terrorist captured by Chinese police after a bomb attack who admitted that one of the leaders of their group operates from Pakistan and had been trained in making explosives and firearms in the camps of tribal areas of Pakistan. This clearly means China is losing patience with its decades’ old and most trusted friend.

(Source :

On the road to ‘Fascistan’

A hyper-nationalist Pakistani identity, made with equal parts of ideology, religion, jingoism and the double delusions of grandiosity and paranoia, has devoured much of the country’s political and religious diversity, and threatens to eliminate whatever is left of it. Parallels with post-World War I Germany are frightening. Like pre-Nazi Germany, instead of an honest introspection after sustaining humiliating defeats in both wars and diplomacy over the years, the Pakistani state went looking for scapegoats and conspiracies. Fantastic analyses with equally preposterous solutions smack of what the philosopher Sam Vankin has called a “collective pathological narcissism”. The self-aggrandisement without any material evidence to support such delusion runs rampant in the Pakistani polity. What exactly is the contribution to humanity and the world community that merits such self-importance? Forget any peacetime contribution, even the nuclear weapons that the country boasts of or assault rifles that the jihadists use have been copied or borrowed from somewhere else. Yet the demand for admiration knows no bounds. And then there is the sudden dive into a national paranoia that the world is somehow out to ‘get’ Pakistan. Like the Nazis blamed and then purged the socialists, communists, gypsies and the Jews, large sections of Pakistani society have marked their targets too. As Adolf Hitler blamed the economic misery of the Weimar Republic on the Jews, the zealots in Pakistan pin the country’s instability on conspiracies that the Ahmedis and others allegedly hatch with the US-Indo-Zionist agents. 

If the rise in fascist tendencies were sporadic, the concern might have been a notch lower. However, the way religious zealots were unleashed over the last several weeks, in what appears an orchestrated move by a well-oiled machine, is alarmingly ominous. Blasphemy charges were levelled with utter impunity against a media group to force it into submission. The fanatics in the media and the streets who made common cause with an intelligence agency that had felt slighted by the beleaguered media group, were never disowned. Deploying the boundless power of hate to seek redress for a seemingly genuine grievance was recklessly sinister. Anathematising, ostracising and then physically eliminating is the name of the deadly game these hordes have been trained to play. Unfortunately, it has not ended yet. The same shrieking voices are out in full force berating Prime Minister Nawaz Sharif for attending Indian Prime Minister Narendra Modi’s inauguration. Individuals, groups, sects or political parties; no one is exempt. If they do not fit the bill for the hyper-nationalism anchored in religious chauvinism and anti-India jingoism, they are fair game. 

Whether such vitriol is officially encouraged is not known. However, former and in some cases sitting officials seen consorting with the bigots of the tallest order suggests that at the very least, the wheels within the wheels have something to do with these machinations. Whoever is egging on these fanatical characters is perhaps willing to accept cases like the death by stoning of the pregnant lady by her own family just outside the Lahore High Court, where a religio-cultural sanction is always at play. 

German society, on the eve of the Holocaust and the purges of the gypsies, perhaps did not look much different than what is on display in Pakistan today. A vast majority of Germans were content or pleased with Hitler and his stigmatisation methods. The road to ‘Fascistan’ is paved with the wholesale demonisation of writers, poets, politicians, media persons, religious minorities and even austere Muslims. Could Pakistani society extricate itself from the morass it is plunging into?

(Source :

Sindh has always been there. Pakistan is a passing show. Sindh is a fact, Pakistan is a fiction. Sindhis are a nation, qaum, Muslims are not. Sindhi language is 2500 years old, Urdu is only 250 years old. Sindhi has 52 letters, Urdu has only 26. The enslavement of Sindh by the Punjab in the name of Pakistan and Islam is a fraud. It is the most serious crisis in the history of Sindh in the past 2000 years.
— K. R. Malkani, The Sindh Story

Nobody in their right mind can celebrate the anniversaries of Pakistan’s nuclear tests. There are many reasons for it, one of which is that the tests were carried out on occupied Baloch lands and the Baloch people, still to the day, suffer from nuclear radiation. Carrying out nuclear tests in Balochistan is typical of how the Pakistani state treats Baloch people: as sub-humans.

The development of the Taliban was unquestionably dictated by the Pakistan Army’s drive for undisputed hegemony in post-Cold War Afghanistan. This goal was, in part, driven by the army’s desire to seek strategic depth against India. Hence, Afghanistan under the Taliban was integrated into the South Asian security structure centred on the India-Pakistan rivalry. It would be erroneous to assume that the emergence of the Taliban was a unique effort on the part of the Pakistani military establishment. The Pakistan Army has had a long history of raising irregular forces to further its interests in South Asia. In the 1947-1948 India-Pakistan war, the Pakistani Army had inducted thousands of Pashtun tribal volunteers to fight the Indians in Kashmir. During the 1965 India-Pakistan conflict, hundreds of irregular Kashmiri Muslims infiltrated across the Line of Control in Kashmir to instigate a Kashmiri Muslim uprising in the vale of Kashmir. This covert plan entitled ‘Operation Gibraltar’ was a prelude to war with India. Later the army’s tactics and organizational skills in waging low-intensity warfare with irregular forces were perfected during its pivotal role in backing the anti-Soviet Islamic insurgency in Afghanistan from 1978 to 1992 and were to reach their culmination with the emergence of the Taliban. This capability boosted by massive US aid in terms of provision of light arms and ammunition led some Pakistani intelligence officials reportedly to boast that with assistance Pakistan received from the West in the 1980s it ‘could have conducted operations on Mars.’

Pakistan and the emergence of Islamic militancy in Afghanistan, Rizwan Hussain

Pakistan’s Tyranny of Blasphemy

The blasphemy laws can serve just about anyone with a dark design — an angry relative, an envious colleague, a neighbor with his eye on your property. But the greatest beneficiary has been the professional Islamists, who specialize in their application to encroach on both state and society.

I got a sense of this in August 2009 when I visited the torched Christian neighborhood of Gojra, a small city in the heart of Pakistan. A Muslim peasant had spread a rumor that Christian neighbors had desecrated a Quran, and it degenerated into a riot after clerics riled up Muslims with hysterical broadcasts from the loudspeakers of mosques. When the police tried to stop the mullahs, they quoted the blasphemy laws and threatened to turn the mob against the authorities for “protecting the blasphemers.” Some 60 Christian houses were set on fire and eight Christians killed.

The Islamists would have us think that all believers are susceptible to spontaneous eruptions of violence when their religion is offended. But the reality, as documented by a government report on the Gojra incident, is more treacherous and tragic. A blasphemy charge, once taken up by a religious activist, can legitimate myriad other interests, from petty personal needs to large political plans, and create an exhilarating free-for-all atmosphere. The Gojra rioters included the constituents of the local opposition politician, peasants and day-laborers from neighboring areas who joined in the looting and armed members of the now-banned Sunni militant group Lashkar-e-Jhangvi.

Pakistan’s Islamist groups have little incentive to reform the blasphemy laws. They have even expanded the understanding of blasphemy so that it now includes any criticism of the laws themselves. This has been achieved by targeting high-profile dissenters, like Salmaan Taseer, a governor of Punjab province, and Shahbaz Bhatti, a federal minister for minorities, who were both assassinated in 2011.

(Source : The New York Times)

Pakistan: Worse Than We Knew

After September 11 General Pervez Musharraf and the military regime believed that they could, for a time, appear to meet US demands by capturing al-Qaeda leaders while avoiding harm to the Afghan Taliban. Musharraf was always treated as a messiah by the Bush administration; but a year after September 11 well-informed Pakistanis knew that Musharraf had started playing a double game with the Americans by covertly supporting a Taliban resurgence.

What was the Pakistan military’s logic in doing so? After the war to oust the Taliban was over in 2001 the military faced the defeat of its Taliban allies and had to suffer the Northern Alliance and its backers—including India and Iran—as victors in Kabul. Musharraf felt he had to preserve some self-respect; and Bush appeared to acknowledge this when he allowed ISI agents to be airlifted out of Kunduz before the city fell to the Northern Alliance and its backers. Bush had also promised Musharraf that the NA would not enter Kabul before a neutral Afghan body under the UN took over the city. But as the Taliban fled, the NA walked into Kabul without a fight and took over the government.

The Pakistani military was further angered at Bonn in December 2001, when the new Afghan government was unveiled and all the provincial security ministries were handed over to the Northern Alliance, with Pashtun representation at a minimum. This was the usual outcome by which the spoils of war went to the victors, but for Pakistan’s generals it was further humiliation that bred resentment and a desire for revenge.

The military was equally perplexed about why the US did not commit more ground troops to hunt down al-Qaeda instead of leaving that task to Northern Alliance warlords. The military was convinced that the Americans would soon abandon Afghanistan for the war in Iraq and leave the NA, backed by India, in charge in Kabul.

Bush’s refusal to commit even one thousand US troops to the mountains of Tora Bora where bin Laden was trapped sent a powerful message to Pakistan. By 2003 US forces in Afghanistan still amounted to only 11,500 men—insufficient to hold the country. Five years later in 2008 there were only 35,000 US troops in Afghanistan, compared to five times that number in Iraq. 

The Pakistani military’s insecurity about American intentions and the growing power of the NA, India, and Iran led to its fateful decision to rearm the Taliban. It believed that the Taliban would provide a form of protection for the Pakistani military against its enemies. Instead the revamped Afghan Taliban helped create the Pakistani Taliban and the worst blowback of terrorism in Pakistan’s history. It is the Taliban’s terrorism within Pakistan rather than US pressure that altered the military’s position from backing the Afghan Taliban to its now seeking a peaceful Afghanistan.

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Decolonising development

The US, UK, and Canada indeed have a highly peculiar and candid engagement with Pakistan due to various reasons. They are allies in the Afghanistan intervention. They headquarter a highly vibrant Christian missionary in the Punjab and Sindh provinces. Additionally, they house powerful Pakistani Punjabi elite in cities like Vancouver, London and Staten Island in New York. These three cities have played a major role in lobbying for Pakistan’s Punjabi-dominated military establishment. Very few within and outside of Pakistan know the crucially important, diplomatic role these cities have due their degree of influence in Pakistan’s internal politics. The US, UK, and Canada are among the top five donors in the development and rights regime in Pakistan, where the largest amount of civil society actors is outcome of, as well as associated with, CIDA, DFID and USAID.

It is now a well-discussed fact among analysts that the state apparatus of Pakistan is non-inclusive unto its very foundations by being confined only to the ethnic Punjabis, mostly of Salafi Muslim origin. The rest of the citizens, especially the Sindhis and Balochs and religious groups like Hindus, Christians and Shia Muslims, are officially or traditionally barred from strategic positions, like the heads of the armed forces. Additionally, non-Muslims are constitutionally discriminated against by being denied their right to hold the public offices of the President and the Prime Minister.

Quite surprisingly, for civil society organisations, international development funds flow, and private entrepreneur recruitment, including for multi-national companies, usually practice ethnic bias in Pakistan because the majority of these house ethnic Punjabi employees in senior and mid-level management. Even in the oil and gas-rich province of Sindh, hardly any Sindhi can be found in technical and non-technical positions for officers and labourers.

Countries like the US, Canada, the UK, Russia and Japan can play at least one basic yet crucial three-pronged role in Pakistan. One, they can review their foreign policy and international development priorities in the socio-political context and prioritise issues like ‘ethno-sectarian participation’ in governance as well as human rights support in the context of political, economic and culture rights to Sindh and Balochistan provinces. Two, they can push Pakistan along with other stakeholders to hold a referendum in a democratic manner in Sindh and Balochistan, similar to Canada and the UK’s plans to do so in Quebec and Scotland, respectively. Three, where Punjabi-speaking Pakistani settlers in the US, UK and Canada have played a major role in Islamabad’s politics and diplomacy, the time has come for the American, Canadian and British Sindhi and Baloch diaspora to also be encouraged for a progressive role in the state chemistry and a rights regime change in Pakistan. Most importantly, native Western activists can at least show their activism sympathy for the victims of ethnic cleansing, genocide and rights violation in Sindh and Balochistan.

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The reincarnations of the People’s Party

Sindh has a special relationship with the Bhuttos, characterized by an almost devotional worship of the family even if the latter  has always shown a rather haughty nonchalance towards the people.  Although the party had declared Sindhi as the language of the province in the 1970s,   Zulfiquar Ali Bhutto mostly used Urdu in his speeches in Sindh.  Benazir, elevated to sainthood in rural Sindh after her martyrdom, was unable to go further than a few sentences in Sindhi. Bilawal Bhutto does not speak it at all.  In the past, the People’s Party carefully avoided owning the nationalist grievances about the wrongs done to Sindh by the central government and the dominant Punjab province.  The history and culture of Sindh as references in the political discourse of the party are a new development and they do not go back further than the defeat of the People’s Party in Punjab in the 2013 elections. The portending new milestone in the evolution of the party needs to be understood in  the context of the rise of the Taliban and jihadi movements in KPK and the Punjab. The weakening of the Pakistani state under the terrorist onslaught is leading the political class of Sindh to assert the    identity and interests of their province.  A silent anger is brewing in Sindh against  the attempts on the part of the Pakistani state to cuddle with  the Taliban.  Depending upon on the evolution of the situation, the developing tension between the centre and Sindh  (and Baluchistan) is likely to turn into an acute confrontation.  From  that point on, the People’s Party could become the spokesperson of Sindh against a centre that represents the interests of a Jihadi-backed Punjab.  The Taliban phenomenon could very well turn out to be a  trick of history which takes the process of the dismemberment of Pakistan, started in 1971 with the separation of Bangladesh, to its logical end.

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Pakistan: Who’s Afraid of the ISI?

Tapped phones, hacked email accounts, comprehensive files on your “character,” and, if you are perceived as “pro-India” or “pro-America,” the odd threatening phone call or menacing car-chase—all of these are unremarkable facts of life for journalists who report or comment on the “national interest,” a euphemism for policies handled directly by the military. While you might discuss such pressure tactics with friends and family—occasionally with pride, since it shows your work is being taken seriously “at the highest levels”—you won’t likely mention them in public, partly out of fear (you’ll only aggravate “them”) and partly out of resignation (who will believe you anyway?).

So deferential is the Pakistani press in this regard that a practice has developed of referring to the military simply as “the establishment”—a large, loose word that obligingly obscures the very thing it seeks to describe. A resulting irony of political life in Pakistan is that most people are now aware of something called “the establishment”—the word has even entered the Urdu language—and its pervasive presence in Pakistani affairs, but are not sure what it represents or where its centers of power lie.

By calling out the ISI on prime-time television, Amir Mir was repudiating this culture of evasion and self-censorship and flouting the military’s institutional sanctity. So overwhelming was the backlash that it forced Geo, within a few hours, to bring together a panel of journalists to defend its position and do some damage control. But here too, in between the qualifications and rewordings, what came out repeatedly was the unwholesome nature of the ISI’s relationship with the media. “Even if the ISI is not involved in this attack,” said Asma Shirazi of Dawn News, speaking with furious lucidity,

"it is involved. That is because this country’s security, this country’s protection, is the responsibility of the government and these agencies. These agencies tap our telephones, these agencies watch us, these agencies follow us around, these agencies keep tabs on our homes, our children…. They have all our records. So they should have known that in such a big city, in broad daylight…a man was about to attack such a well-known person, a man who is a national asset, a man who has received threats.”

The veteran journalist Iftikhar Ahmad, speaking in a tone of mock-innocence, took a similarly provocative line:

"I would urge the ISI chief to disclose the names of the culprits…within the next twenty-four hours, or forty-eight hours, or seventy-two hours. After all, you are tapping our phones, you know everything about us, surely you must also know who has done this…"

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Seminaries playing courier for TTP in ‘fund-raising drive’

Seminaries operating inside the capital are reportedly assisting Tehreek-i-Taliban Pakistan (TTP) with the collection of extortion and ransom money by arranging deals between militants and their victims, sources in civil and military intelligence agencies said.In addition, the seminaries are also providing courier services to the TTP by arranging for the money to be transported to pre-determined locations easily accessible for TTP personnel, sources said.

The officials further stated that the groups of TTP, involved in generating funds through extortion and kidnapping for ransom, also stay at the seminaries and get assistance from there.

The officials said that intelligence reports also revealed that the extortion and ransom money remained in the seminaries before being transported to other locations by the groups’ members.

Moreover, some victims of kidnapping for ransom were also detained there before being taken to the tribal areas, they added.

Earlier, the role of religious seminaries to assist the TTP in conducting terrorism in the twin cities was unearthed last month. The report, prepared jointly by the special branches of Islamabad and Rawalpindi police, suggested that TTP got full support from religious seminaries and worship places of the likeminded Deobandi school of thought.

The report also identified 20 seminaries, all located in Rawalpindi, which were used by Taliban for terrorist attacks in the city.

(Source :

Pakistan journalism ‘under siege’

"Pakistan’s media community is effectively under siege," said David Griffiths, Amnesty International?s Deputy Asia-Pacific Director.

"Journalists, in particular those covering national security issues or human rights, are targeted from all sides in a disturbing pattern of abuses carried out to silence their reporting."

Covering almost any sensitive story leaves journalists at risk from one side or another — militants, intelligence agencies or political parties — putting them in an “impossible position”, Amnesty said.

"The spy agency has been implicated in several abductions, torture and killings of journalists, but no serving ISI official has ever been held to account —allowing it to effectively operate beyond the reach of the law," Amnesty said.

ournalists face threats from a host of sources, according to Amnesty, including ISI, the Pakistani Taliban, Al-Qaeda-linked groups, ethnic Baluch rebels, Lashkar-e-Jhangvi (LeJ) militants and the Muttahida Qaumi Movement (MQM), a political party dominant in Karachi.

Soon after he condemned a Taliban attack on an Express TV crew in Karachi, Rana Muhammad Azeem, the president of the Pakistan Federal Union of Journalists, received a call from someone claiming to be from the Taliban.

"He scolded me for speaking out against them and told me ‘a bullet has been chosen for you’," Azeem said in the report.

(Source : Yahoo!)

It is impolite to say that I was never your fan. But that’s how it is. Never, not even when you commanded large, mostly middle class, youthful audiences as a celebrity singer. I found your ‘Pop music’ an unattractive attempt at imitating the West.

Like other working-class kids, I grew up listening to legendary folk singer Alam Lohar. In my home town, Sargodha, Mansoor Malangi and Attaullah Esakhelvi were popular as well. Beyond Punjabi, legends like Muhammad Rafi, Lata Mangeshker, Mukesh, Kishor Kumar, Noorjahan, Ustad Amanat Ali and Mehdi Hasan cast their spell on me as I was growing up.

I was in grade 10 when my friend Muhammad Ali Khan introduced me to Nusrat Fateh Ali Khan [NFK] back in 1986. NFK had not yet been discovered by Peter Gabriel. At the time both my friend and I, despite our working-class backgrounds, went to city’s elite school, Air Base Inter College. There we learned our first lessons about class society. At the time we were staunch PPP supporters. Our classmates–hailing from city’s elite families—ridiculed us for our ‘crude’ manners and taste in our political and musical preferences.

Since you also went to an air force school, I realize that you too are the product of an elite education, although you were like my classmates, arriving from PAF bungalows in chauffer-driven cars. While my friend and I were considered bumpkins [‘paindos’], my classmates would come to school with Walkmans, listening English music.

For us, in turn, you elites were Burger Bachas [burger-eating kids]: alien, rootless, unoriginal, above all fake. Being a celebrity among them, you epitomized that generation of ‘burger bachas’ in the 1980s: Westernized in lifestyle, conservative politically, a celebrity by status and an elitist in outlook.

Twenty years down the line, nothing has changed except the hyper-deterioration of an already declining society. In this downward cultural, social and political spiral, you remain a middle-class celebrity, albeit with a different role to play.

Of late, with your flowing beard, you have become a celebrity televangelist. Again, it seems, you have won a sizeable middle-class audience. I wouldn’t care about your new role except your ill-informed remarks provoked me to pen this letter.

You dismissed women’s public role; you want them to stay home. Women, in your view, should not be allowed to drive either.

In the first place, I simply wonder if you know that seventy percent Pakistanis live in the countryside. They are what you call, paindos. They can’t drive cars, but they can’t stay at home either. They must leave the four-wall boundaries of their homes and lucky for you that they do. Without their production of the burgers you eat, the Halwa you relish and the kheer you cherish little would be available on your dining table.

From the air-conditioned recording studio where you preach Islam, you have no idea that if peasant women were confined to home, the economy would come to a halt. Further, the global economy would take a nosedive minus women’s unpaid labour.

The Maulvi Sahab in my village knows this. He also knows because he lives on the income from his villagers. True, from the village mosque fitted with loudspeakers, he scares people about the day of Judgment and ‘kabar ka azab’ [life after death]. But he is not a petro-dollar mullah; he never preaches that a woman should wear a burka and stay home. I doubt peasant women would abide by any such calls either. One simply cannot wear a burka and sow rice.

Do you know how and when a Munji [paddy] is sown? First the paneeri [seedling] must be planted. During the process of sowing, the field should stay submerged in water. Standing knee-deep in water, a bouquet of paneeri in one hand, a peasant bows and skillfully plants a seedling in the mud. This exercise is carried out in August, in a race against time. All of this when the monsoon hits and the rainwater pours down. But the water subsides so quickly peasant men working alone cannot win this race. Women must play a role. After taking care of household chores, which also includes caring and feeding farm animals besides children, the women go to the paddy fields. Often they outpace men in planting paddy seedlings.

I have done this and it is no fun. As the sun rises, the water heats to a boil. Sun rays pierce one’s back like needles. Of late, the use of pesticides has turned the water into poison. By the time one reaches home at the end of the day, one’s body itches beyond forbearance. That is how rice is grown, at least the Banaspati variety. It is clear that one cannot wear a burka and work in a paddy field.

The harvesting of wheat is no different. When the crop is ripe, rain is the last thing a peasant wants. In fact, the hotter it gets, the better. A very hot and rainless April translates into a better crop. But once the harvesting begins, again it is a race against time. Before any unwanted downpour, harvested wheat must be removed to granaries while chaff should be gathered and plastered over with mud. In all these stages, burka-less women work equally hard to insure crops will reach the granaries, and subsequently, the market.

It is not only rice and wheat that is sown by peasant men and women, but vegetables and other crops as well. If peasant women were confined to a chaddar, or a chardewari [four walls and head-covering] as you preach, Pakistan would starve.

It occurs to me that you run a chain of boutiques selling expensive dresses [often shopped by middle-class, car-driving women. Wonder if your boutiques sell burkas as well?]. Hope despite your burger-upbringing, you would know that your business depends upon cotton. Do you realize the cotton is picked by peasant women often too poor to buy the dresses sold at your boutiques? Cotton picking is almost exclusively a woman’s job. I have never seen women clad in burkas picking cotton. Should you ask Maulana Tariq Jamil if dresses made out of cotton picked by women is halal? After all, they neither wear burkas nor stay home; therefore in your eyes the process itself is unIslamic.

But I know you will not ask; I know Maulana Tariq Jamil will not issue a fatwa either. Why? It would ruin your business! Thus the futility of your born-again Muslimness. Ironically, your Saudised religion is as alien as was your music.

Once you were a burger Bacha. Now you have become a Burger Mullah: alien, rootless, unoriginal, above all fake.

KHUDA Hafiz,

Farooq Sulehria

(Source :

Party to genocide

The total number of Shia killed in militant attacks since Pakistan’s inception is believed to be around 20,000 with over 10,000 of them in direct attacks on the Shia community according to Global Human Rights Defense on Pakistan’s report in 2012.

Shia genocide has for long been dubbed a ‘sectarian conflict’ – implying that it’s a two-way war– and has been showcased as a legacy of the Zia era and a corollary of the Saudi-Iran proxy war. While the proliferation of Deobandi madrassas aggravated the conflict in the 1980s, the first act of Shia genocide after Pakistan’s creation can be traced all the way back to 1963’s Therih massacre. Dubbing it a sectarian war, despite the prodigiously skewed numbers, would have bordered on veracity till the 1990s when the Shia militant organisation Sipah-e-Muhammad targeted anti-Shia organisations as a response to the manoeuvres of the Malik Ishaq led Lashkar-e-Jhangvi (LeJ) that was formed in 1995, and SSP. Even so there are no indiscriminate attacks attributed to Sipah-e-Muhammad that was banned along with other terrorist organisations in 2001 by Pervez Musharraf. Since 2001 the ‘sectarian war’ has quite unambiguously transformed into Shia genocide, especially after the advent of Tehrik-e-Taliban Pakistan (TTP) as a major terrorist organisation.

As Imambargahs and Shia processions have regularly become targets of bombings over the past decade or so, our media continues to pay lip service to the outdated claims of the Shia killings being a part of a sectarian proxy war. And so even though there are Shia killers, murdering the Shia for being Shia, using the word ‘Shia’ when a member of the community is targeted owing to their faith, has become a media taboo ostensibly to not ‘fuel’ the non-existent ‘sectarian conflict’.

As Pakistan collectively witnesses ethnic cleansing the bystanders – hordes and hordes of them, including the media – won’t muster the ‘courage’ needed to call a spade a spade. Over 20,000 Shia killings and apparently there still are question marks over it being a veritable genocide.

(Source :