Pakistan: Religious Violence

Lord Desai Excerpts

Wednesday 22nd May 2013 Grand Committee

[Lord Desai]

My Lords, we are very grateful to the noble Lord, Lord Avebury, for bringing this topic to our attention. He described the problem, and I do not need to add very much. I shall concentrate on the why of this problem and on what we can do about it as an interested party.

A persistent problem since the foundation of Pakistan is its duality. Although Muhammad Jinnah supported a Muslim nation in pre-independence India, he was not an Islamist or a very religious person. He wanted a western, liberal regime for the large Muslim population in the subcontinent. As it happened, the majority of Muslims lived in Hindu-majority areas, and Muslims in Muslim-majority areas were a minority of Muslims. Pakistan was established, but soon after its establishment, Jinnah and Liaquat Ali Khan died, so there has been an identity problem. Is Pakistan a western, liberal-type democratic regime or a state founded upon the Islamic faith that should put forward Islamic policies? Along the way, especially after the departure of East Pakistan—Bangladesh—a persistent problem has been the tendency to emphasise Islamic anger, most particularly by military dictators who have no democratic legitimacy. Zia-ul-Haq played the Islamic card and was encouraged to do so because at that time the Americans were interested in getting the Russians out of Afghanistan, so they aided Zia-ul-Haq in his programmes.

To some extent, some of the emphasis on orthodoxy and Islamism has been engendered by international forces, but there is a problem that even in establishing an Islamic nation, sectarian violence within Islam is the most serious problem of Pakistan. As the noble Lord, Lord Avebury, has already pointed out, it is a Sunni/Shia, Sunni/Ahmadi battle. There is also a battle against Christians. There has been violence against the non-Muslim minority in Pakistan, which was 10% at the time of independence, but has now dwindled to about 2% or 2.5%.

How do we understand and tackle this religious violence? As the noble Lord pointed out, you have to see Pakistan not as a part of south Asia but as the eastern limit of western Asia. The tensions in Iraq, Syria, Egypt and Iran between Sunnis and Shias—Iraq is the battleground of Sunnis and Shias—are now happening in Pakistan. One thing we ought to be able to do is to contribute to a real understanding of why it has happened. In UK universities, government, NGOs and embassies, we have expertise; we ought to understand why the problem persists. How much of this problem is religious and how much economic and social? Are there economic and social roots to this battle between Shias and Sunnis? In India, for instance, some of the so-called communal riots have economic and social roots. They may be jockeying for land, jobs or economic resources.

Our first task should be to deepen our understanding so that we can help Pakistani society and the Pakistani Government to understand and tackle this problem. Obviously, we cannot say anything to a sovereign country about how it should conduct its affairs.

I think that going to the UN Security Council, as the noble Lord, Lord Avebury, suggested, would be a drastic step and I do not know whether the Security Council would actually decide anything, given the Cold War differences that persist. As an interested power with a large diaspora from Pakistan, we really ought to try to help Pakistan to reach an understanding and do whatever we can to ameliorate the situation.

The most interesting thing that has happened in Pakistan is the establishment of a new Government. For the first time in its history, Pakistan has had a proper constitutional transition from one democratically elected Government to another. Pakistan may be turning over a new leaf. Our task is to be there to help Pakistan improve matters at home as far as possible.