NEWSLETTER Februrary 2020

Child Rights Lahore Biennale Art, Inclusion & Politics Disseminating Knowledge Beyond Schools and Textbooks pphoto by: alirazalael Common Man Initiative

About Us

Common Man Initiative is a non-profit organization and policy dialogue of the state and, the common which aims to highlight the issues of the common man, who needs representation in order to reshape man. Our goal is to understand why and how the the relevant public policy narrative. needs of the common man are not being catered to CMI’s overarching goal is to present policy alterna- due to a lack of efficient governance, policy imple- tives for a secure and prosperous Pakistan. To this mentation and a sound legal and judicial system. end, CMI shall identify and highlight fundamental governance issues affecting the common man, in The organization aims to provide a platform to the order to restructure pertinent State policies. Par- common man where they can voice the issues that ticularly, through a series of publications, outreach they faces; issues which are often dismissed by the programs, academic collaorations and institutional state, amidst personal political and social motives. alliances, CMI intends to present actionable ideas for Issues which need to be brought forward, voices implementation by private and public institutions. which need to be incorporated in the governance Editor’s Note

Dear Readers, This month’s newsletter explores an array of nation- We hope our readers enjoy reading this edition. In al social issues. The Common Man Initiative sheds case of queries, feel free to reach out to us. light on the crisis of child rights in relation to right of religious freedom; we also present to you an exclu- sive coverage of The Lahore Biennale 2020 and dis- cuss the issue of elitism in Pakistan’s art sector. This month, the Common Man Initiative team unearths a unique common man story that presents an alternate view on perceptions of inter-state conflicts shaped in absence of mass media and formal education system.

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The Islamic Republic of Pakistan needs to legislate.

The right to religious freedom is embedded as one of the most basic rights in the democratic structures all around the world. A Democratic State has an international obliga- tion as well as a constitutional responsibility to protect its citizens from all individuals and organizations who might be tempted to try and force them to convert. The authorities also have a responsibility to ensure that forced conversions do not occur in the context of marriage or marriage negoti- ations. A plethora of cases have been reported in Pakistan, particularly in Sindh, where women and minors have been allegedly forced to convert their religion by the religious and the social elite of the area.

The pattern of the so-called voluntary conversions is highly suspect. One might be forgiven for wondering why it is only teenage girls and women of marriageable age who are con- verting to Islam. Why are there no mature women converts? The standard story has a young woman leaving her family, meeting a Muslim man, converting to Islam and refusing to have anything to do with her family. The grieving fami- lies have little choice in the matter. It is saddening that both the federal government led by the Pakistan Tehreek-i-Insaf (PTI) and the provincial government headed by the Paki- stan People’s Party (PPP) have failed to stop such incidents. Their failure to legislate on the matter is particularly disap- pointing.

Two proposed legislations were brought up in this scenario, in both the National Assembly of Pakistan and the provincial legislative assembly of Sindh. The Criminal Law (Protection of Minorities) Act, 2015 was introduced in the Sindh As- sembly where it was passed unanimously but the Governor refused to give assent to it, turned it down and sent it back to the Assembly for amendments. In 2016, the Protection of Minorities Act was introduced in the National Assembly of Pakistan but it couldn’t attain the status of a statute too. Not only the legislature, but the executive is equally to blame for the lack of enforcement. The Sindh Child Marriage Re- straint Act which sets out clear guidelines against the viola- tions is also not being enforced.

It is very important to point out, at the very outset, that the

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definition of a ‘minor’, in matters connected to or ancillary with religion of Islam, suffers from uncertainty across the various theological schools of thought. An individual is considered an ‘adult’ and is generally held responsible for performance of religious and legal obligations upon attaining the age of puberty. That impor- tantly, there is no statutory provision that spec- ifies the age at which a minor may convert to Islam and such matters usually involve import- ant questions of Shariah and fiqh, the courts of- ten may consider seeking expertise of Islamic Scholars, Council of Islamic Ideology and the Federal Shariah Court

in this regard, which again is a question mark on the impartiality of the system: jeopardizing the prospects of deliverance of justice. Hence, there is no standard definition of majority of age in Pakistan. To this end, various laws pre- scribe different ages for exercising civil, polit- ical, economic, social rights or criminal liabil- ities – which creates a lot of confusion in such situations. As a consequence of this uncertain- ty, the courts have been making arbitrary deci- sions in the cases of child custody in the cases of divorce and separation as well.

Pakistan is a signatory to a number of United Nation’s conventions including the Convention on the Rights of the Child (CRC) 1989. The CRC accords children a special status. In its preamble, it recognizes that due to their imma- turity and vulnerability children are in need of special care and legal protection. It recognizes and protects the basic human rights of the child which includes the right to a name; the preser- vation of child’s identity; freedom from sexual abuse and exploitation; the right to survival; to protection from harmful influences and to par- ticipate in family; cultural and social life; the right to have and express views and right to be heard; the right to make decisions and the right to protection and establishment of the best in- terests of the child. The Article 3 of the CRC talks about the best interests of the child i-e in every law or decision affecting children the in-

3 Common Man Initiative terests of the child should be the primary consideration. In this article state parties are asked to consider the best interests of the child as a primary consideration. Pakistani law went a step further and declared the welfare of the child not a primary but a paramount consideration. In this scenario, the Pakistan law seems to be very proactive in terms of safeguarding the rights of the children, but there has been negligible effort in legislation, policy making and enforcement in order to ensure this happens.

The political parties in Pakistan have been reluctant in legislating on the matters of forced child marriages and religious conversion because of the numeric strength of religious conservative voter base in the coun- try. The inaction on the part of lawmakers and the law enforcement authorities has resulted not only in the breach of the basic rights such as the right to religious freedom and the right to association, but is also significantly affecting the lives of thousands of children in the country. The international forums such as the United Nations must ensure that adequate measures are taken in the country to provide constitutional and systematic safeguards to the minors in Pakistan – be it in education, healthcare, standard of living or the basic democratic rights like the right to identity and the right to religious freedom.

by : Abbas Raza Bukhari (L.L.B) Abbas Raza bukhari is a LLB graduate from University of London International Programme. He is an aspiring journalist and has worked with renowned mainstream and web television platforms. He is currently working as a Reasearch Associate and Content Writer at the Com- mon Man Initiative.

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Art, inclusion and politics: Lahore Biennale

Lahore is currently hosting the 2nd La- hore Bienanale art festival, this builds on the former success of the 1st Lahore Bienanale hosted in 2018.

The first Bienanale focused on con- necting national artists with the broad- er South Asian region, while this time, the context of linkages has expanded to Central Asian, West Asian and Af- rican artists. The broad theme of this years Bienanale titled 'Between the Sun and the Moon' focuses on ques- tions of identity and differences that have become significantly pronounced in the Global South. Reasons for these religio- ethnic, linguistic and national- istic cleavages are highlighted through the regions colonial legacies and crises of modernity.

Lahore, as a location for creating spac- es of convergences seems appropriate. The city, just like its other key counter- parts, namely Peshawar, Kabul, Delhi amongst others; belongs to the col- lective history of the broader Global South and all its people. While many local systems of connectivity, diversi- ty, and even multiculturalism have be- come inconceivable in the contempo- rary context, the city, with its centuries of collective pasts offers the region a chance to re-explore alternate systems of the political and social.

The theme of this years Bienanale is undoubtedly bold, its underlying mes- sage challenges the contemporary and attempts to decolonize the thought, by shattering divisive structures and

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mindsets. It I however, equally essential to assess whether the art depicted in this years Bienanale managed to con- vey the deep rooted grievances of the political that have trickled down to the individual. The themes this year are certainly more abstract in expressing a sentiment. This raises a question whether reformation, reconciliation and convergences can take place in the absence of a crit- ical stage of reparation- that is clear communication of a grievance, open dialogue, and offering a truthful symbolic apology- if required. Years of colonial legacies, rise of mo- dernity in the Global South and the ensuing divides it has created certainly require an open, difficult dialogue.

The overarching theme of last years’ Karachi Bienanale fo- cused on challenging concepts of development while fo- cusing on its darker implications. An artist named Adela Suleman, built on this theme to express implications of unchecked abuse of power, lack of accountability, increas- ing securitization and unbridled monopoly of violence. In assessing this abstract, Adela managed to address a pressing local issue. In her installation she laid 444 tomb- stones, depicting the extrajudicial killings carried out by the police officer Rao Anwar. Adela’s expression was ulti- mately decimated by unknown individuals. While several stood in solidarity with the artist, Karachi Bienanle suc- cumbed to pressure and distanced itself claiming the art was too political. Collectively, various artists rejected KB’s attempts to separate politics from art and public space. It is thus unsurprising to see this years Lahore Bienanle, retaining a more abstract expression.

Undoubtedly, the recent resurgence of art and literary fes- tivals in Pakistan has created a space for artists, academics and activists to connect. Despite this space of convergence, there are concerns that these spaces remain a largely elitist affair, keeping the broader masses at an educational dis- connect. Elitism especially in the arts, continues to remain a distinct feature that shapes up relations between power and the idea of knowledge. Patronage and financial com- missioning to various artists also plays a role in preserving an element of exclusivity, along with control of narrative

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through artistic expression. Moreover, despite the claims of art organizations of being a non-profit affair; there is a deep underlying commercial logic behind such festivals, rooted in self advertisement and networking. This years Bienanle too, has been supported by major corporations along with the Government of Punjab and international curators. A difficult subject of decolonization ironically remained guarded in colonial and modern architecture. While the art displays were open for the general public to view, there was a disconnect between the masses and the art displayed.

Pakistan, in the recent years has been experiencing a new wave of consciousness, there is a budding of breaking the old shackles of elitism and defining power relations. Ar- tistic expression plays a major role in expressing those grassroot realizations, concerns and yearnings- beyond an intellectual abstraction. In the city of Islamabad, re- sides one such artist, who is redefining those power rela- tions through various methods.

Minhaj Ul Arifeen, a self taught mural artist, paints in the streets to bring the art out to the people it belongs to. His fight is against elitism in Art Industry (& of course against Capitalism). In a short interview below, Minhaj enlightens us regarding some of the challenges facing art, inclusivity , and politics:

1.How conducive is the Pakistani art circle in catering to new artists across social classes?

The Pakistani art scene is saddeningly discriminato- ry considering, access to learn the skill. Art education itself is only available to elites who can afford to send their children to an art school. If over crowded, under paid public institutions offer art or design courses, their students, despite hardearned degrees, barely get to make it to a regular job in the industry. Many people I have met in my life, upon knowing I paint, share their experi- ence of love for drawing and painting in their childhood. However, the reason for them not being able to ever take it as a profession are usually similar. As art is still considered as one of least paid professions in Pakistan, middle- or lower middle class parents tend to not send their children to art school which is why most of the as- piring artists have to kill their dream. Pakistani art scene

7 Common Man Initiative is highly inequal in the sense of being unable to create rights and peaceful resistance as a mean to secure transcendental realms that can shift modes of thinking their rights. My aim is to decolonize Pakistan and behaving. Non - critical minds who can fit into the through my art by painting more about demo- profit-driven industry are produced en masse. cratic values, inclusivity, secularism, social jus- tice & equality. I plan to paint the lost course of 2.Have platforms such as Biennale been able to break history by highlighting the plight of indigenous class divides and connecting people through art? people of the region, to connect people to their roots, to show the heroic resistance of the peo- The story of art in Pakistan is a history of repression ple of this country who struggled in establishing on every kind of mode of critical expression. Platforms a more humane and just system, including pro- like biennale are opening discussions among the pop- gressive political workers, feminists, artists, po- ular art circles. However, the problem with Biennales ets, organisers, philanthropists, political prison- is that they are financed by big capital and foreign mis- ers, and Sufis and their poetry. sions, which places a limit on the extent of their ar- tistic critique. Last year, artist adeela suleman erected Minhaj Ul Arifeen symbolic sculptures of 400 assassinations by the police official Rao Anwar. Following state pressure, Biennale Twitter: sur_inqilabi withdrew its support and disassociated itself from the artist. This is one example of how Biennales are just ineffective in creating space for critical art.

3.How political is the mainstream art in Pakistan?

Pakistani art is extremely depoliticized due to State censorship. Especially after General Zia's dictator- ship, figurative art was criminalized. Calligraphy was encouraged and supported for being a 'halal' form of art. From performing art to fine art, every thing was indoctrinated by the State in a way that no critical or creative thought could blossom. This depoliticization of art has resulted into an entire generation with dis- orientation, frustration and disappointment towards the system without any channel to vent it. However, artists who managed to escape the country amd live in self exile do challenge the repressive state and societal structures.

4.What are you trying to achieve through your street art? What are some of your future initiatives?

I chose streets as my canvass to bring art back to the people it belongs to. My utopia of egalitarianism and equality is my motivation behind my art. Just like my belief of making art accessible to all, i believe all eco- nomic and social should be available for all. I paint for community engagement, to radicalize and politicise people. To create awareness about their constitutional by:CMI

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Disseminating Knowledge Beyond Schools and Textbooks Pakistan’s literacy rate, as compared to many neighboring countries, is improving at a much slower pace. Though the literacy rate varies drastically from province to province and region to region within the coun- try, but Sindh remains the most adversely affected due to multiple factors including issues with administra- tive control and provincial government’s intent. Similarly Balochistan too is much behind other provinces because of social and cultural issues. Punjab (specifically northern Punjab), Khyber Pakhtunkhwa and Gilgit – Baltistan and Azad Kashmir are relatively better but there is a huge room for improvement even in these regions.

The literacy rate gap between the rural and urban areas is also increasing and is becoming a big issue. With rapid urbanization and migration from rural to urban areas, this literacy gap becomes more evident and obvious.

Despite hundreds of schools all over the country and thousands of teachers employed and drawing salaries, literacy rate is way below what is required to be part of the modern economic system. Poor teacher train- ing, out of merit teacher hiring, outdated syllabi and poorly developed textbooks, are the biggest negatively contributing factors to our substandard education system and high dropout rates from schools. Economic issues, which force parents to pull out their children from schools and get them employed so they can start contributing to household expenses is another major contributing factor to low literacy rate in eco- nomically challenged regions of the country. Unchecked population growth adversely affects the national education standards like it affects all other resource constrained sectors, including water, food, health and general wellbeing of the citizens.

Our society and culture historically is more oral in nature. Traditions, knowledge and life advice is passed

9 Common Man Initiative on verbally from generation to generation and from person to person. Many of our sufi poetry, folk songs and traditional nautanki (theater) have for a long time remained a medium of imparting advice and knowledge to masses by holding their attention and engaging with them at a deeper level, something our government run schools, disinterested teachers and poor teaching methods and uninteresting textbooks fail to do. Therefore, it is extremely important to review our goals, objectives and methods for imparting useful knowledge and education in a more effective manner, that is modern in nature yet blends with our culture and society.

Cinemas or movie theaters that are traditionally associated with pure entertainment and leisure, can play a huge role in reforming a society and imparting knowledge to the masses. A strong initiative is needed on a countrywide scale to realize the positive impact of cinemas as a tool for education and social reform. Ad- ditionally, a detailed study needs to be conducted in this area from multiple angles such as cost of building cinemas in the most efficient manner, number of cinemas required, content development for the cinemas by engaging local new and experienced film makers, making cinemas self-sustaining, engaging the private sector to help finance the films / content, content approval body that will monitor the content being dis- tributed.

Such a venture would create job and earning opportunities for thousands of people all over the country. From creative people like artists, singers, musicians, script writers to filmmakers and their crew and related industries to cinema managers, cinema staff. Though subsidized, the ticket sales from the cinema could help fund a project of such nature.

Potential for educating farmers who can’t read or write, creating climate change awareness and providing training for agriculture related industry is immense through use of cinemas in rural areas.

Pakistan’s existing filmmakers from all parts of the country would get great opportunities to demonstrate their talents and enhance their skills. By blurring the line between education and entertainment, a genre of edutainment and infotainment needs to be introduced to engage the masses. These cinemas would only be used for the purpose of non-commercial or semi-commercial films that would help impart knowledge, introduce the idea of tolerance and acceptance and good values that are appreciated globally. Issues like health, family planning and the importance of education for girls can be communicated to the backward communities through well films. Efforts should be made to audio dub these educational films in regional languages so people from all over the country would be able to understand and share each other’s cultural values, social issues and other aspects of life, generating a sense of national unity.

The creative community of Pakistan would get a huge opportunity to contribute to the national develop- ment in multiple areas that need attention. Government needs to think out of the box solutions for resolv- ing issues. Cinemas for education, knowledge dissemination, character development, building national unity and harmony are the best option if executed properly and with the right intentions. We have the talent, resources and the ability to create inspiring content for these screens of knowledge that have the potential to gradually help evolve our people into a more knowledge- able and tolerant society.

Originally published at www.spearheadresearch.org By Faraz Jehangir Managing Director, Spearhead Research 10 Common Man Initiative

Zero line:

photo by: Jawad Hussain Turi Saturation of a narrative and lack of counter-nar- ratives are accounted as key reasons for acceptance infiltration, extrajudicial killings and arbitrary arrests for hard borders and separate states. Mass media is of innocent Pakistani civilians. often seen as a perpetrator for instilling perceptions, the education system is often blamed for consolidat- Baba Khalid is a witness to these events, he shares ing a sense of difference between states. his accounts of how this unguarded small section of Indian territory is being used as a bait by the Indian In Saifan, Ravi, adjacent to zero line, resides Baba Government and forces to arrest innocent villagers Khalid . He is 60 year old local farmer, who lives at from his area, who accidentally step into the Indian a disconnect from vast public interactions, Pakistani territory this even includes young children who lack media and has remained separated from the formal understanding of where the actual border lies. education system. Owing to close proximity with the other side, Baba Baba Khalid however, resides at the heart of the di- Khalid has access to certain Indian news channels vide, between Pakistan and India. Recently, Baba through the radio; he carefully observes the Indian Khalid has taken up a unique initiative of creating media narrations each time such accidental crossings his own border behind the actual fencing. take

In 200 India was delegated with the task to fence place and discusses how media perpetuates unfound- parts of the border along Saifan, but instead of in- ed claims and accusations against Pakistan . Baba stalling the fences at the actual divide, Indian gov- Khalid personally knows the people who have been ernment spared a small section of the Indian territo- a victim of such unfair Indian arrest, to him this con- ry and positioned the fence behind the actual divide. flict is very real. As an initiative to defend his own community people from falling into the Indian bait, This small of section of unguarded territorial of In- Baba Khalid has recently started planting a series of dian land has played a significant role in fueling In- trees, to anchor a new marking of where the actu- dian allegations against the supposed cross border al border lies. He believes these trees may prevent

11 Common Man Initiative young children and others from accidentally stepping into the unguarded Indian territory.

Team CMI

Saad Rasool Executive Director

Iftikhar Ahmed Director

Hira A. Shafi Associate Director

Abbas Raza Bukhari Research Associate

Jawad Hussain Turi Research Associate

Ali Raza Lael D.O.P & Graphic Designer

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photo by: @ msr.clicks

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