MQM

[Haqnawaa]

MQM




Almost everyone in Pakistan knows the genesis of the MQM.


The party grew out of the All Pakistan Mohajir Students Organization (APMSO), was initially named Mohajir Qaumi Movement (sic) and much later changed its name to Muttahida Qaumi Movement (sic).


Earlier on MQM promoted itself as striving for the rights of the Mohajirs - a term itself debatable in the context of present day Pakistan. Mohajir means immigrant, and the MQM maintained that it was there to safeguard the rights of those among the citizens of Pakistan who had, or whose elders had moved from India to Pakistan after the partition of British India.



It has always been an enigma to me whether any particular ethnic or linguistic segment of Pakistan's citizens have some rights that are distinct from all other rights guaranteed by the state of Pakistan to its citizens. So far as I know, ALL of Pakistan's citizens, theoretically enjoy all the rights guaranteed by the state of Pakistan and enshrined in its constitution.


Much later, the leadership of the MQM somehow came to the conclusion that Mohajir Qaumi Movement was a misnomer, a divisive moniker, and would not get them far down the road if there are to stage any serious bid to capture state power in Pakistan.


So the name of the party was changed to Muttahida Qaumi Movement. (sic). This translates in United National Movement.


Now, serious students of politics will agree that:


--- for a group to define themselves as a Nation or a Nationality within a larger social-political matrix, they have to meet certain definitions and meet certain criteria.


-- for a UNM to be successful there MUST be certain conditions in existence which, in particular, militate against the rights accorded by the larger social-political entity to all its citizens


If these two conditions are not met, any collective that labels itself as a United National Movement will eventually end up either as being a frivolous attempt to create waves within the social-political universe OR end up as a jingoistic, chauvinistic, in the final reckoning a fascist outfit.


The MQM during it existence on Pakistan's political horizon, has undergone a striking evolution.


As stated above, it came into being as the political voice of the Mohajirs - which I maintain to be a debatable classification. Among those who migrated from the Indian Union to Pakistan at the time of partition, are many distinct people. There are those from the East Punjab, who have become thoroughly integrated into Pakistan's social-political matrix and do not identify themselves as Mohajirs.


There are others who migrated from the Indian state of Gujarat. Among this group too, there two different absolutely different peoples.


(A.) those Memons whose ancestors had migrated to what is now the Indian state of Gujarat from various parts of Sindh. For them, moving to the new state of Pakistan after partition was more or less a homecoming.


(B.) Those Muslims from present day Indian Gujarat, who thought the new state of Pakistan would be a greener pasture. Among these are also various sub groups such as Khojas, Bohris, and Ismailis, who all share a common language, Gujarati, while their cultural ethos differ a lot from each other.


Both these communities are characterized as possessing very strong mercantile traits, and they were, in a way, invited to come to Pakistan by those who were at the helm of affairs in the new state at the time of partition. It was thought that they would strengthen the fledgling state's economy with their traditions and heritage of commerce.


Then there are those who migrated mostly from what are now known as the Uttar Pradesh, Madhiya Pradeh, Bihar, Andhra Pradesh (mostly from Hyedrabad Deccan) and West Bengal - these last may have come to the present-day Pakistan either during 1947 - 1965, OR during and after 1971, as a result of the secession of the erstwhile East Pakistan and its emergence as independent Bangladesh.


There is also another category of "immigrants" numerically fairly large and almost totally concentrated in Karachi. These are the illegal entrants into Pakistan from India, most from what are now the southern states of the Indian Union.


Now, for whom among these does the MQM speak?


The MQM, in its present garb of Muttahida Qaumi Movement (United National Movement) claims to be the voice of the middle and lower middle class in Pakistan.



First of all, the middle class itself is heterogeneous agglomerate and is always in a state of flux. As such, various groups within the broad category of middle class will always have antagonistic interests.


For example, a Gujarati small scale businessman who has a small scale industry manufacturing crocheted household items such as lave, cushion covers, place mats, scarves, and veils etc, will necessarily have interests opposed to those of the Kerala illegal immigrant women who work in his factory as sorters, packers and so on. Is the MQM able to speak for both of these? Can the MQM reconcile the interests of such groups?


The MQM says it is the voice of 96 per cent Pakistan. How does MQM speak for the farm labourer, the kisan and the hari, who work on the land holdings of the big zamindars? How does MQM speak for those hundreds of thousands of lumpen-proletariat working in Pakistan's transport sector as cleaners, conductors, drivers, mechanics and other ancillary service providers?


Does the MQM have an economic programme for Pakistan, whereby its appeal can hold charm for street beggar and big bourgeoisie alike?


What about concrete programmes for the health, education, and housing?


The recent floods in Pakistan have destroyed or greatly damaged something like 1,9 million dwellings. In addition to that Pakistan already suffered a pernicious housing shortage prior to the floods, to the tune of 1.5 million units. What, exactly does the MQM propose to do about alleviating this housing shortage?


Literacy and education are another thorny issue facing Pakistan since its inception. What does the MQM propose to do about these long standing issues. The most we know about its stand on education is its opposition to the quota system. That hasn't got the country anywhere, and will not get the country anywhere. So . . .?

The status of women in Pakistan is another aspect of Pakistan's social-political situation which needs a lot of attention and positive action from political parties. The MQM does not seem to have any clear cut policy on this aspect too.

Weeding out extremism and obscurantism from the social body politic is another imperative for Pakistan. Despite making some right noises, the MQM exhibits an unabashed eclecticism regarding this critical aspect of present day Pakistan’s social-political life. They should be taking a clear cut stand on this.