‘Roots Of World War I’ By Kenan Malik

The nations of the world, claimed Lord Salisbury in a speech to the Primrose League at the Albert Hall in 1898, were divided into the ‘living’ and the ‘dying’. The ‘living’ were the ‘white’ nations – the European powers, America, Canada, Australia and New Zealand. The ‘dying’ comprised the rest of the world. ‘The living nations’, Salisbury claimed, ‘will gradually encroach on the territory of the dying’ and from this ‘the seeds and causes of conflict among civilized nations will speedily appear’. The partition of the globe ‘may introduce causes of fatal difference between the great nations whose mighty armies stand opposed threatening each other’.

Less than twenty years after Salisbury gave his speech, the mighty armies of the great nations did indeed stand opposed threatening each other, and bringing calamity upon a generation. Virtually from the moment that the ‘lamps went out all over Europe’, in Sir Edward Grey’s evocative phrase, there has been much debate – too much debate – about why they did so and who snuffed them out, not least in this, the centenary year of the First World War.

At the heart of the global imperialist network stood not Germany but Britain. By the middle of the nineteenth century, Britain had become the dominant world power, already with an unmatched empire, a powerhouse of an economy, unparalleled naval power and unsurpassed political influence. Britain’s pre-eminence in all these areas was, however, also being challenged in an unprecedented fashion, by the old powers, such as France, Belgium and Russia, by the new power of the USA, and, most ominously, by the newest power of all in Germany.

The rivalries first manifested themselves outside Europe, as the newer powers tried to create their own empires and Britain sought to maintain its supremacy. There was, in the second half of the nineteenth century, from Africa to the Pacific, a frenzy of land-grabbing. ‘Towards the end of the nineteenth century’, the historian Ronald Hyam observes in his book Britain’s Imperial Century 1815-1914, ‘European politicians felt themselves living in an era of world delimitation, “a partition of the world” as Rosebery called it, from which, as Elgin (when viceroy of India) agreed, Britain could not stand aside because of her “mission as pioneers of civilization”’.

Between 1874 and 1902, Britain alone added 4,750,000 square miles and 90 million people to her Empire, ranging from numerous little Pacific Islands to Baluchistan, from Upper Burma to vast swathes of Africa. Britain, the Times declared, must continue expanding her empire because she could not afford ‘to allow any section even of the Dark Continent to believe that our imperial prestige is on the wane’.

Behind imperialist expansion lay venomous racism. ‘What signify these dark races to us?’, asked Robert Knox, Britain’s leading racial scientist, in his 1850 book The Races of Men. ‘Destined by the nature of their race to run, like all other animals, a certain limited course of existence, it matters little how their extinction is brought about.’ Half a century later, the future American president Theodore Roosevelt wrote in his four-volume tome The Winning of the West that all must appreciate the ‘race importance’ of the struggle between whites and the ‘scattered savage tribes, whose life was but a degrees less meaningless, squalid and ferocious than that of wild beasts’. The elimination of the inferior races would, he insisted, be ‘for the benefit of civilization and in the interests of mankind’, adding that it was ‘idle to apply to savages the rules of international morality that apply between stable and cultured communities’. Here was the grim, genocidal reality of Salisbury’s distinction between ‘living’ and ‘dead’ nations and the true meaning of the ‘encroachment’ of the one upon the other.

If racial ideology justified imperialist expansion and, indeed, genocide, the very fact of empire seemed to confirm the reality of race. ‘What is Empire but the preponderance of race’, as the Liberal imperialist and Prime Minister Lord Roseberry asked. Even the anti-imperialist Gilbert Murray accepted that ‘There is in this world a hierarchy of races’, those that will ‘direct and rule the world’ and the ‘lower breeds of men’ who will have to perform ‘the lower work of the world’. ‘The brown, black and yellow races of the world’, the Times insisted in 1910, ‘had to accept that ‘inequality is inevitable’ because of ‘the facts of race’.

http://kenanmalik.wordpress.com/2014/05/15/the-forgotten-roots-of-the-first-world-war/

 Posted By F. Sheikh

“Military Alliances Vs Economic Alliances” By Fayyaz Sheikh

Few days ago China placed its oil rigs about 200 miles off the coast of Vietnam in South China Sea and fired water cannons at Vietnam’s vessels which were trying to block it. China has territorial and maritime disputes with many of its neighbors some of which include Japan, Vietnam, Malaysia, Philippines, and Indonesia. Just a few years ago, China was enjoying cozy relations with most of its neighbors with advancing economic ties but it changed ever since its dispute with Japan flared up over Senkaku/Diaou islands, and USA started to move aggressively in the South pacific region to build new military alliances with countries surrounding China. Recently USA conducted naval exercises with Vietnam.

Our strategy of encircling China with military alliances is similar to expansion of NATO  around Russia. Will these military alliances act as a deterrent or create a paranoia that will lead to a unnecessary military conflict? The Ukraine conflict is a prelude to what is in the store for future, and if not handled properly it can lead to a bigger more disastrous war. Our Naval exercises with Vietnam did not prevent China from moving ahead to place oil rigs in South China Sea and expansion of NATO did not prevent Mr. Putin to annex Crimea.

Our weak military alliances around China and Russia may give false sense of security to these countries and which may expect more from us than we can deliver. It may induce them to act irresponsibly, take hard stand to resolve the differences peacefully and even escalate an incidence. Indirectly we may be pushing China and Russia to become allies against encirclement of their borders and push back militarily against their neighbors leading to military conflicts.    

What is the alternative?

Few year back, over Siachin and Kargil conflict, Pakistan and India were on the brink of war, but it was averted by pressure from Business leaders in India who warned about disastrous economic consequences. Economic ties and Economic independence, which was absent during Cold War, is the best deterrence to conflicts and potent incentive to resolve them peacefully. If we are concerned and want to help the countries surrounding China and Russia, we should encourage and help them to build democratic institutions as well as economic ties with China, Russia and the West.  For these countries economic alliances are much more beneficial and deterrent to armed conflict than military alliances. Unfortunately they may still be exploited by their powerful neighbor, but they will be much better off with economic ties, which will bring them prosperity, as compared to military alliances which will inevitably bring armed conflict causing loss of innocent lives, misery and economic disaster as is happening in Ukraine. Unfortunately with military conflict, these countries may become battleground for proxy war between major powers and ruining the whole country with many innocent lives lost.

For the West, expanding military alliances does not make much sense either, because it brings un-necessary responsibility and may entangle us in an armed conflict we either do not want to get involve or cannot afford to get involved. No country in the West, especially USA, is ready to send their daughters and sons to defend faraway lands. These military alliances may generate the very armed conflicts we trying to avoid.          

            

MOTHER: A Mirror of “Path to Spirituality” By Mirza Ashraf

MOTHER: A Mirror of “Path to Spirituality”

The heart of a Mother is most beautiful and the best.

It cannot be seen or even touchedit must be felt with heart.

(Ashraf)

God created the elements of: Attention, Beauty, Compassion, Devotion, Enthusiasm, Emotion, Forgiveness, Faith, Feeling, Generosity, Gratitude, Grace, Humility, Hope, Hospitality, Imagination, Joy, Kindness, Laughter, Love, Logic, Morality, Meaning, Nurturing, Openness, Piety, Peace, Patience, Quest, Reason, Reverence, Silence, Spirituality, Suffering, Teaching, Unity, Vision, Wonder, Yearning, Zeal, etc., mixed them all and formed the ‘Spirit of Motherhood.’ God then infused it in the Heart and Mind of a woman—the wife of man—the very moment she got conceived to become a Mother. Thus, the responsible life of a woman got realized in the sacred moment of her attaining the Motherhood. The Prophet of Islam (pbuh) pronounced that “Paradise lies under the feet of a Mother.”

Understanding of reason and logic through five-sensory personality originate in the mind. The higher order of understanding that is capable of meaningfully reflecting the soul comes from the heart. Discussing each of the element, mentioned above, embedded in the heart of a mother, needs a big-book size explanation. However, to explain some of them will help understand, how a mother is mirror to the path of spirituality. Reflecting upon the element of emotion, we all know that a mother is very intimate with her emotions, so far so that she is capable of perceiving the dynamics that lie behind them. Emotions reflect intentions and just like currents of energy, pass through every one of us. Awareness of these currents are the first step of learning ‘how our experiences come into being and why.’ Without an awareness of emotions, one is not able to experience Reverence. Because a mother is very intimate to emotions, Reverence becomes a way of her being.  The path to Reverence is through a mother’s heart, and an awareness of such feelings opens her heart. This higher order of logic and understanding of the multisensory personality of a mother reveals connectedness between the forty elements—and there are many more—mentioned in the beginning. It is the Reverence of a mother that the Prophet of Islam said three times, respect your mother, and after that said only one time, respect your father.

Throughout a person’s lifetime, starting from the first cry as a new born baby—the only cry that fills a mother’s heart with joy, the cry that opens her arms for the first embrace of her baby and mother’s spiritual love is transmitted to the heart and soul of the baby—to the last breath of his life, that person’s effort continues for spiritual growth and self-development. Life as a process of growth, from one stage to the next, is spiritual as well as physical. These stages may be described in many ways, but fundamentally they include: a foundation stage set by one’s mother when the knowledge of truth or the gift of salvation is first acquired; a growth stage where the person practices that truth, develops virtue, self-control, insight, and self-confidence; and finally the stage of maturity where the person realizes the fullness of perfection: the stage of oneness with his God as well as the humanity. A person may reach the final stage of perfection, even a stage where one may feel God’s presence directly, but for a mother that person is still like a newborn baby. More often in a mother’s person Divine presence manifests indirectly—as an opening of the heart, a burst of joy, an expansion of love, or feelings of deep compassion.

Spiritual maturity is an acceptance of life in relationship, first with mother, and then with the rest of humankind. Once a mother opens the door of relationship, it forms a spiritual web of one’s life with other peoples with the crucial strands of being family, friends, marriages, and partnerships. Our deepest values are expressed through the essential bond of relationship. The relationship established through marriage is a fundamental, the deepest, most mysterious, and most profound exploration open to humankind; it is plunging into one another’s Soul. The marriage of two persons is brutally intimate and closest one that it becomes a sacred adventure; an adventure that divinizes the woman when she becomes a mother. Just like God, a mother is embellished with an unconditional love for her offspring. A verse from a film song, “ay maan teri surat se alug bhagwan ki surat kaya ho gi,” beautifully portrays ‘what is a mother.’

Going to Mother’s Kitchen

Mother’s kitchen is a culinary alchemy,

a place where we cookactually

and spiritually. We come to it

for nourishment and serenity.

We come to it as to a center

the heart of the house,

the heart of dwelling.

In the kitchen we are one,

linked by hunger

actual hunger and spiritual hunger.

We go to MOTHER’s kitchen to be

nourished and revealed.

What a holy place is a MOTHER’s  kitchen!

(By: Gunhilla Norris)

Mirza Ashraf

Pakistani society can be Islamic and modern, if it becomes pluralistic and multicultural

Two insurrections pose an existential threat to Pakistan. One is a long-standing guerilla struggle of the Baloch nationalists for their cultural and political rights as well as for the control of the province’s economic resources. The second rebellion is recent in origin but poses a lethal challenge to the Pakistani state. Lead by the Taliban movement known as the Tehrik-e-Taliban Pakistan (TTP), its goals are revolutionary: to take over the government and enforce their own version of Islamic Sharia laws. The TTP is intertwined with the Afghan Taliban and has links with Al Qaeda of the global Jihad.

The Taliban have exposed the military’s vulnerability by attacking such high security establishments as the army headquarters, air bases and army garrisons. Their aims extend beyond toppling the government. They have also blown up mosques and shrines of the Islamic sects that do not subscribe to their puritanical beliefs, targeted cinemas, and music stores and girls’ schools to purge ‘corrupt western culture’.

The South Asia Terrorism Portal estimates that 51,585 combatants and non-combatants have been killed since 2003. The military has lost 5,681 soldiers and officers. The injured are in the hundreds of thousands and displaced persons number in the millions. Karachi and Peshawar have suffered particularly from Taliban’s suicide bombs, targeted killings and kidnappings. But other cities have not entirely escaped. Taliban seem to have cells everywhere.

Taliban’s aims extend beyond toppling the government

The state cannot collect taxes from the rich and influential, enforce laws and provide basic services. Electricity outages have crippled industries and made daily life unbearable. Almost one-third of the population lives on less than $1.25 a day. Pakistan has become a country of ‘hollow institutions’ where instruments of a modern state exist in form, but they fail to perform their mandated functions.

The enigma of Pakistan is that its state is imploding but its society is resilient and people entrepreneurial. The society is modernizing fast. Almost 27% of households in the largest province, Punjab, have motorcycles. There are about 100 TV channels and 650 registered newspapers and magazines in Pakistan. About 70 percent of the population has cell phones, filtering down among the poor of this low-income country. The stock exchange has been on a tear, setting new records in prices and trade. Real estate is booming. Cities are choked with traffic.

Fashion shows, literary festivals and music competitions give a cosmopolitan sheen to alistscities of Karachi, Lahore and Islamabad-Rawalpindi. About 12-13 billion dollars are remitted annually by Pakistani expatriates, buoying up the consumer culture. A visitor to Pakistan would be dazzled by the palatial houses and overflowing restaurants. Yet it is a country where death stalks everyday and poverty drives people to suicide. People have become fatalistic in the face of violence and disorder.

Why has Pakistan come to this? Of course there are the usual explanations: political instability, democratic deficit, recurrent military rules, deviation from its ideology, corrupt and poor administration. And then there are theories of blaming others, Indian conspiracies, American perfidy, Jewish hostility, international attempts to neutralize the only Muslim nuclear power and so on. Underlying them are deeper and enduring conditions that have torn Pakistan apart, but are not open to discussion.

Pakistan is besieged by moral and intellectual crises. Its imagined culture is based on ideas and beliefs that offer little guidance for the lived life. Pakistan’s state has continually retreated in the face of the Islamic clergy, thereby yielding to them the authority to forge moral narratives. Pakistan’s ruling elite adopted the strategy of ‘playing along’ with the Mullahs, hoping to appease them politically without facing up to the consequences of their promises. Even the Taliban were initially nurtured by the state as an instrument of Jihad in Indian Kashmir and for maintaining influence in Afghanistan. They are now bringing Jihad home.

Pakistan’s successive constitutions have been documents of contradictory goals. They promise democracy, freedom, equality and social justice, while envisaging bringing laws and social life in line with the requirements of particular interpretations of Islam. Islamic teachings admit of many interpretations, liberal, orthodox, modernist, fundamentalist and sectarian. The authority to interpret Islamic provisions has been conceded to Mullahs and traditionalists. In the contest for the power of agency, the liberal Islam has lost to the fundamentalist certainties of those who have the pulpits.

While the Islamic political parties have repeatedly failed in elections, they captured the universities and shaped the school curriculums in the1960s and 70s. Generations of engineers, doctors, teachers and military men, albeit the educated classes, have grown up on a diet of orthodox Islamic ideas and rituals. The Islamization of personal beliefs stands in contrast with the modernization of lifestyles. Individuals bridge this chasm by rationalizing their own lifestyle as the reflection of the ‘real’ Islam.

The Taliban have grown out of this ideological conundrum. The Islamic political parties and the clergy savor the prospect of the Taliban ushering them to power.

Despite past failed peace agreements, Pakistan’s government is again negotiating with the TTP. Most of the political parties and religious bodies favor peace negotiations. They argue that the Taliban, ‘are our brethren’, why not negotiate with them, as even the US and the Afghan leaders have been courting the Afghan Taliban. The TTP has suddenly become a stakeholder in national affairs. By negotiating with the Taliban, the government has unwittingly changed the political map of Pakistan. Islamic parties and Mullahs have become power brokers by becoming interlocutors for the Taliban.

The state has not protected free speech. Since the 1970s, Islamic student organizations have been allowed to violently repress alternative viewpoints in universities and colleges. Educational curriculums have been turned into indoctrination tools of orthodox religiosity. Over the years Islamic scholars of liberal leanings have been hounded out, while the state stood as a mute witness. General Zia’s regime sanctified these practices. In Pakistan, the state intervenes in religion to support the orthodox narrative.

Presently journalists who express liberal views are attacked. Mullahs issue Fatwas with impunity declaring other sects as apostates liable to be killed. Blasphemy laws have led to mob justice. Christians, Ahmadis, and Hindus as minorities get no protection from the state. The state has surrendered its responsibility to protect people from the zealots’ violence. Self-censorship is the rule for survival.

Pakistani society and state are unsustainable by the extant narratives of the Islamic order. But liberal Islamic ideas and secular narratives have been practically banished. The expediency politics of the ruling classes, both political and military, has suppressed alternative viewpoints.

Pakistan’s society can be Islamic and modern, if it becomes pluralistic and multicultural. To attain that, the state has to forcefully implement the constitutionally promised freedom of thought and expression and provide security for open inquiry. No one should be allowed to threaten others for their views and issue Fatwas of death. Coercive powers should be reserved for the due process of the state.

An article in Friday Times, Pakistan by Prof. Qadeer

Submitted by Sohail Rizvi

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