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New vibes in Sindh politics

By Haider Nizamani

PROPRIETORS of media houses dabbling in politics has a long history in South Asia. The power and propaganda nexus is nothing new.

What is somewhat different is the mushrooming of television channels creating new forms of this nexus. Understanding the multifaceted dynamics of this interaction is a relatively unexplored area for the social scientist in Pakistan.

The new kid on Sindh’s political block is Ali Qazi. His family owns the most popular, hence the most powerful, media house of the Sindhi language. Daily Kawish, its flagship newspaper, probably sells more copies than the combined circulation of all its competitors.

Kawish Television Network (KTN) runs a dedicated 24/7 news and current affairs channel and two other channels. Kawish and KTN are household names for the Sindhi reading and viewing public.

Ali Qazi’s recent foray into politics climaxed on Jan 22 in a public meeting in Bhit Shah, a small town in central Sindh where the shrine of the venerated Sindhi poet Shah Abdul Latif Bhitai is located.

English-language dailies treated this rally as a page three news item whereas the largest circulated Sindhi daily, Kawish, went into overdrive to cover the event and published plenty of Op-Eds before and after the rally.

The public meeting was preceded by a month-long campaign of 187 smaller meetings Ali Qazi and his associates held all over Sindh. The purpose? To convince the Sindhi masses to seek change on the lines Mr Qazi is proposing.

What does Mr Qazi’s entrance into politics signify and symbolise? Will he be as successful in politics as he has been in establishing a mammoth media house? Will his politics benefit from his media empire or will the latter suffer due to his politics? Is this a case of conflict of interest? His ambitious entry into politics throws up all these questions.

The Qazis of Hyderabad are no strangers to media and politics. Daily Ibrat, owned by this family, for a long time had the lion’s share of the Sindhi newspaper market. Its current owner, Qazi Asad Abid, has been a member of the National Assembly. His sister, Dr Fehmida Mirza, is the speaker of the National Assembly. Their father, Qazi Abid, was a member of the provincial and national legislatures and held various ministerial portfolios.

Ali Qazi is the nephew of Qazi Abid. In the 1990s, Ali Qazi and his brothers started their own daily, Kawish, which over the years not only challenged the dominance of Ibrat but eventually replaced it as the largest circulated Sindhi newspaper. Ali Qazi, until recently, steered clear of party politics and focused on building his media house. For the past few years, he has championed causes such as the celebration of Sindhi cultural days through his popular print and electronic media outlets. He makes regular, some would say excessive, appearances as an expert and anchor on current affairs programmes on his television channel, KTN.

He uses Op-Ed space in daily Kawish with impunity to share his thoughts with the readers. In these columns he started to float the idea that the Sindhi public aspires for change that mainstream political parties are either unwilling or incapable of providing.

He claims to have become the epitome of the change he has been seeking, thus the name of his group ‘Tabdeeli Pasand (change-oriented). The main ill afflicting Sindh, according to Mr Qazi, is the bhotaar culture. Roughly translated it means the politics of patronage. The answer lies in replacing it with a system based on merit, good governance and transparency.

In the prelude to his Bhit Shah show of Jan 22, the Op-Ed write-ups in Kawish went overboard in portraying Ali Qazi as the saviour Sindh has been waiting for. Contrary to the anticipated announcement of launching his own political party at the Bhit Shah public meeting, Ali Qazi chose to defer that move and stuck to criticising the politics of patronage in Sindh.

As he weighs his options, here are some advantages he enjoys and disadvantages he is likely to encounter should he decide to establish a new political party.

Among his three advantages, the most important is of having access to a well-oiled and sophisticated print and electronic media. He has an edge over any other new entrant in this regard as far as Sindh is concerned.

If the current trend is any indication then he has no compunction in using the KTN-Kawish combo to promote his viewpoint.

Secondly, politics in Pakistan is becoming an expensive undertaking and Ali Qazi has deep pockets to sustain his political venture.

Lastly, lack of effective performance by mainstream parties has created widespread anti-politics sentiment amongst various sections of the middle classes. Imran Khan is exploiting it in Punjab and Ali Qazi is attempting to do the same in Sindh.

The launch of a party by Ali Qazi on his suggested lines will face following hurdles. Firstly, since he owns the most powerful media house in Sindh, his competitors will not give the desired coverage to Ali Qazi’s party. In fact, if the KTN-Kawish combo chooses to become blatantly partisan in promoting Ali Qazi this may provide his competitors an opening to create healthy competition for Sindh viewers.

Left-of-centre politics in Sindh has organisations such as the Awami Tehrik of Rasool Bux Palijo with a political history spanning over several decades over which it has created a reasonably organised party cadre. Assorted Sindhi nationalist parties are a divided lot but they have a collective legacy of creating a secular ethos in Sindhi politics.

Above all, Ali Qazi will have to challenge the PPP’s mighty emotional and electoral support base in Sindh. The PPP has jealously guarded its vote-bank in Sindh for four decades and in the process has weathered many challenges. It has unmatched expertise in constituency-based politics backed up by the Bhutto charisma. Ali Qazi has remained careful in not naming the PPP as the culprit.

If Ali Qazi wants to be an alternative to the PPP in Sindh then he will have to confront the most popular party head-on. If not then his dream of being a change-seeker backed up by his media empire will serve as valuable pressure on PPP politicians to pay closer attention to the kind of issues Ali Qazi is raising.

The writer is a Canada-based academic. He can be reached at, hnizamani@hotmail.com

Courtesy: DAWN.COM

http://www.dawn.com/2012/01/31/new-vibes-in-sindh-politics.html

The Ottoman empire’s secular history undermines sharia claims

A new paper shows 18th- and 19th-century Ottoman rulers decriminalised homosexuality and promoted women’s education

by Tehmina Kazi

Hardline Muslim groups often portray the Ottoman empire as a magic template for a global caliphate. This is then used as a springboard for grandiose arguments that paint a caliphate as viable, and deem it as the only credible model of governance for the future. These arguments are based on a belief that the empire adhered to a single interpretation of sharia (Islamic law) for over 600 years, and – crucially – that its success was contingent on this.

But a paper by Ishtiaq Hussain, published by Faith Matters on Saturday displays a very different picture. Ottoman sultans, or caliphs, in the 18th and 19th centuries launched secular schools and promoted the education of women. The period of reformation known as the Tanzimat saw customary and religious laws being replaced in favour of secular European ones. More surprisingly, homosexuality was decriminalised in 1858 (long before many western states took their cue, and over a century before the American Psychiatric Association declassified it as a mental illness in 1973). Contrary to the claims of hardline groups, religious authorities approved many of these measures.

In terms of broader social change, the Ottomans made strong attempts to integrate non-Muslim communities. On the cultural front, it is well known that a minority of people claim that Islam frowns upon artistic expression. However, the last sultan/caliph, Abdulmecid Efendi (1922-1924) has numerous paintings on display in Istanbul’s new museum of modern art; many others were also keen musicians and played a variety of musical instruments. It is therefore clear that the sultan/caliphs enunciated a progressive vision for a secular Muslim society, many years before al-Qaida and similar groups came into existence.

Continue reading The Ottoman empire’s secular history undermines sharia claims