Closing the year with Ayaz Melo: Part - II

In the first part of my keynote address titled ‘From extremism to toleration’ at the 10th Ayaz Melo in Hyderabad, I discussed the various types of extremism such as cultural, ethnic, gender-based, political, religious, and social extremism, prevalent in our society.

If that many types of extremism are interconnected, what may be some causes of these phenomena? We may cite multiple reasons from backward, conservative and reactionary attitudes, lack of education and widespread ignorance, to fundamentalism, fascistic tendencies, and nationalist ego-boosting. Pakistani society is indeed an overall backward and conservative society – at least on the face of it. Most of us are averse to change and innovation especially when it comes to holding traditional values. So whenever somebody tries to disobey those values, many of us tend to give an extremist reaction.

A conventional and orthodox landscape offers a fertile breeding ground for extremism. Old-fashioned ideas resist change and people prefer an unchanging social atmosphere over a cautious and prudent move forward to change. Thus permeates a radical and right-wing mode of thinking in society that is mostly establishmentarian, suggesting adherence to and advocating of the principles of an established order.

Reactionary and traditionalist segments of society become ideal allies of the establishment that otherwise may project itself as liberal and progressive but at the core remains regressive. Lack of good education is not the result of meagre resources; it may be a planned strategy to sustain the status quo.

Fundamentalism and ignorance tend to nurture extremism in society. By fundamentalism here we mean a tendency in some people to uphold belief in some ‘fundamental’ principles, with literal and strict interpretation of them. Fundamentalism opposes pluralism in society and tries to impose the basic principles of any discipline or subject.

Ignorance is not necessarily a lack of knowledge or understanding of scientific facts and technological procedures, as we see many scientists, information-technology experts and even medical doctors and PhD holders end up adopting fundamentalist attitudes. Perhaps they opt for a deliberate ignorance of cultural and social changes taking place around them.

‘Deliberate ignorance’ is also a culturally induced phenomenon that at times manifests itself in fascistic tendencies coupled with nationalist or religious and sectarian ego-boosts. All these collectively we may consider as some of the root causes for an increasing extremism in Pakistan. The ruling elite is mostly in favour of not disturbing an established order, so they directly or indirectly support conservative thinking that ultimately feeds into an extremist and fundamentalist approach to problem-solving. The lower and lower-middle classes are the ones that suffer the most from increasing extremism in society.

One example is the clubbing of all those who do not belong to one religion or sect into an umbrella term of infidels. Government-prescribed textbooks play a negative role in promoting this narrative when holy wars become a glorified task for the young generation of learners. Hallows of sacredness engulf ‘holy’ ideas that bend people’s attitudes towards extremism. In Pakistan, while some fundamentalist groups have had a field day, liberal and progressive thinkers and even advocates of provincial autonomy have been on the receiving end of atrocities and high-handedness.

We must also take into account an international connection to increasing extremism during the past many decades and especially in the 21st century. Neo-imperialist and neoliberal forces played their due role in promoting extremism around the world, especially in Muslim communities and countries.

Since the 1980s, fundamentalist groups have received ample funding which some of them have also used to build charity hospitals, orphanages, schools, and seminaries – some even providing free board and lodging – while the government itself fails to provide such basic amenities or facilities. Ultimately, the seminaries and schools that some fundamentalist groups establish serve as weapons to fight against the ideas of enlightenment and liberalism.

The establishment of fundamentalist regimes in Afghanistan, Iran etc may serve as an example of how extremism is gaining ground with covert and at times overt support of the same forces that claim to fight against extremism. Any slogan promoting religious and sectarian unity rather than promoting humanism and harmony in society may lead to even more extremism. That means instead of raising slogans for the unity of the followers of a particular religion or sect, it is better to talk about humanity and human concerns and values that are universal and not parochial.

The extremism that Pakistan has experienced lately has a direct connection with our policies in Afghanistan and we are yet to calculate the full cost of our involvement in the battles and wars that have had a direct bearing on our country. Drug and Kalashnikov culture has had a close association with extremism in Pakistan since the 1980s while minority religious groups have remained targets of extremists for decades. So, with all this where do we find tolerance or toleration? First, let’s be clear about the terms ‘tolerance’ and ‘toleration’.

‘Tolerance’ has more to do with attitudes that drive our feelings and thinking, whereas ‘toleration’ is a practical manifestation of that attitude, suggesting a particular doctrine of tolerance has also reflected itself in our practices. We can think of tolerance as a fair and objective attitude towards people with different beliefs and opinions. When we put up with diversity, we adopt a non-moralising attitude which should be an integral part of democratic thinking. ‘Toleration’ in turn displays a set of political or social practices involving an acceptance with compromise of something we don’t agree with.

So, toleration involves a dominant group allowing other groups to exist, even if they are disapproved of. It should be a guiding principle in culture, gender, ethnicity, politics, and religion. But sometimes in the name of tolerance, political activists tend to reject free speech as it may offend some other groups. It suggests that this discourse is not as simple as it may sound on paper. Even ethnically tolerant people can discriminate against others with different values. In short, toleration means freedom from oppression and freedom of conscience. Toleration should not mean that you necessarily follow a particular religion or sect.

Toleration also involves accepting the supremacy of reason over dogma and for that we need to use observation and reading to realise that human voices are more important than the voices that some people hear in their minds. Doing some investigation before forming an opinion is an integral part of toleration as logic and reason take precedence. Accepting freedom of thought and action promotes diversity and colourfulness of society and that necessitates patience and forgiveness. But forgiveness should not be confused with forgetting; there are certain actions that we may forgive but should never forget.

Toleration is not static in practice; it evolves over time as people start enjoying their free lives in a free society. A tolerant society respects the responsibilities and rights of all groups that should have equal opportunities for development with modern education and training. It means that no one should suffer under institutional, social or state repression, but it does not mean freedom to cheat, lie, or indulge in corrupt practices in the name of toleration. In personal matters, not fulfilling one’s contractual obligations is not toleration. Families and societies that are tolerant must also have some limits to interference in each other’s freedoms.

Abusing or misusing freedoms can seriously harm families and societies. Toleration can ensure a certain level of familial and social discipline only by not abusing the freedoms enjoyed. While fulfilling responsibilities, no group or individual should forfeit others’ rights. There have to be some rules and regulations that all must respect as basic principles of conduct.

Concluded

The writer holds a PhD from the University of Birmingham, UK. He tweets/posts @NaazirMahmood and can be reached at: mnazir1964@yahoo.co.uk