Imran Khan, Jemima and Diana. |
There are two contrasting styles of debating an issue: those
who prefer normative arguments, and those who choose descriptive line of
reasoning. Most pop intellectuals nowadays adopt the former approach, but the
truth unfortunately is generally bitter.
Let me admit at the outset that I do understand that race
relations are a sensitive issue in the modern world, particularly when millions
of skilled and unskilled immigrants from the Third World countries flock to the
economically prosperous developed countries every year to find a better future
for themselves and their families.
However, instead of bending over backwards and demanding
from the natives of their host countries to be more accommodating and totally
non-communal, the immigrants need to understand that migration is not the
natural order of societies.
In order to elaborate this paradox by way of an analogy,
when we uproot a flowering plant from a garden and try to make it grow in a different
environment, sometimes the plant blooms in the changed environment but at other
times it doesn’t, depending on the adaptability of the plant and the
compatibility of the environment. If you want to change the whole environment
to suit the needs of that particular uprooted plant, such an unrealistic approach
may not be conducive to native flora and fauna of those habitats.
The right way to tackle the immigration problem is to
discourage it by reducing the incentive for the prospective immigrants to
permanently abandon their homes, families and communities to find a better job
in a foreign country and a radically different culture, where they could be
materially better off but might find themselves socially isolated and
emotionally desolate.
In order to minimize the incentive for immigration, we need
to revamp the global economic order which makes the rich nations get richer and
the poor poorer. Once the relative imbalance of wealth distribution between the
developed and the developing world is narrowed down, then there will be no need
for the people of one region and culture to relocate to another, except on a
temporary basis for education, traveling and cultural exchange.
Notwithstanding, throughout our anthropological evolution,
from our nomado-pastoral, hunting-gathering phase to the golden era of
agriculture, the humans have never lived as individuals, but as social groups,
clans and tribes. The ‘individual’ is only an artificial modern construct that
has been conceived to suit the needs of urbanized, industrial economies.
There are no two views about the fact that individuals must
have intellectual autonomy and freedom of investigation and information, but “individualism”
as an ideology with complete disregard for the innate social nature of human
beings only nurtures lost souls who sometimes find solace in existential
acrobatics and sometimes in alcoholism and drug addictions.
More to the point, there is an obvious difference between a
Chinese and an American: a Chinese speaks Mandarin while an American speaks
English; they don’t understand each other, because they can hardly communicate
with one another due to the difference of language.
Now, if the difference amongst people on the basis of
language is duly accepted and appreciated with the naked eye, then we should
try to understand that under the sociological microscope, the cultural ethos
and social values of two or more radically different cultures don’t always
blend seamlessly.
Humanism only implies that we should be just and fair in our
approach: that we should try to understand that subaltern people and cultures
also have their legitimate material, moral and social needs and aspirations;
instead of imposing our Orientalist ‘vision’ on them, we should let them choose
and facilitate and expedite their choice and vision.
The human mindsets, attitudes and behaviors are structured
and conditioned by their respective cultures and environments. A person born
and bred in Pakistan or India generally has more in common with the people of
the subcontinent.
For instance: when the first generation Indo-Pakistani
immigrants relocate to foreign countries, they find it hard to adjust in a
radically different culture initially. It would be unwise to generalize,
however, because it depends upon the disposition and inclination of immigrants,
their level of education and the value system which they have internalized
during their formative years.
There are many sub-cultures within cultures and numerous
family cultures within those sub-cultures. Educated Indo-Pakistani liberals
generally integrate well into the Western societies, but many conservative
Pakistani and Indian immigrants, particularly from backward rural areas, find
it hard to adjust in a radically different Western culture. On the other hand,
such immigrants from underprivileged backgrounds find the conservative
societies of the Gulf countries more conducive to their individual and familial
integration and well-being.
In any case, the second generation immigrants, who are born
and bred in the Western culture, seamlessly blend into their host environments;
and they are likely to have more in common with the people and cultures where
they have been brought up. Thus, a first generation Pakistani-American is
predominantly a Pakistani, while a second generation Pakistani-American is
predominantly an American, albeit with an exotic-sounding name and a naturally
tanned complexion.
Notwithstanding, the rise of Trump in America, Brexit in the
UK and anti-immigration protests all over Europe, North America and Australia
are the manifestation of the underlying sentiment against the so-called
globalists’ normative approach toward the issue of immigration, which generally
goes against the interests of the working classes of developed countries.
Therefore, instead of offering band aid solutions, we need
to revise the prevailing global economic order; and formulate prudent and
far-reaching economic and trade policies that can reduce the imbalance of
wealth distribution between the developed and the developing nations; hence,
reducing the incentive for the immigrants to seek employment in developed
countries.
Keeping this background of immigration, globalization and
consequent identity crises in the modern world in mind, in the Pakistani
socio-political milieu there are three important political forces: the dominant
Islamic nationalists; the ethno-linguistic nationalists; and the Westernized
liberals.
The Islamic nationalists are culturally much closer to the
traditionalist, ethno-linguistic nationalists, but politically, the latter have
been marginalized in Pakistan’s power structure. And as we know that politics
is mostly about forming alliances, therefore the astute liberals wooed the
naïve ethno-linguistic nationalists and struck a political alliance with them.
But this alliance is only a marriage of convenience because
culturally, both these camps don’t have anything in common with each other. The
Islamic nationalists and the ethno-linguistic nationalists belong to the same
social stratum and they go through thick and thin together, while the comprador
liberals, who are numerically insignificant but politically vocal, derive their
inspiration from foreign sources.
Ostensibly, the liberal elites preach minority rights and
take a less hostile approach towards the ethnic minorities’ cultures than they
take towards the majority’s culture. At times, they are even generous enough to
wear a Sindhi ajrak in a social gathering or listen to the folk music, but
their purported “indigenousness” never goes beyond cuisines and music.
Pray tell us, which local traditions, customs and values you
live by? You live in your quarantined suburbs, study in London and vacation in
Hawaii, but when it comes to politics and getting the votes of the masses, you
pretend that you are a native?
What do you have in common with the local cultures? You
employ a Pathan chowkidar, a Punjabi cook and a Sindhi chauffeur; certainly
quite a blend of local cultures you have in your household. So, spare us the
lectures on minority rights and cultural diversity and preach the creed that
you really believe in: that is, complete Westernization, liberal values and
social Darwinism.
Fact of the matter is that liberalism in Islamic societies
is only skin deep, it is restricted mostly to the privileged elites. The real
flesh and bones of the Islamic societies is comprised of either the Islamic
nationalists or the even more backward and traditional ethno-linguistic forces.
The latter’s Westernized leadership may sometimes employ
inclusive, Gandhian rhetoric to create a political constituency for itself, but
they have as much in common with the native cultures, whether Islamic or
ethno-linguistic, as Nehru’s political dynasty has in common with the Indian masses.
Leadership is a two-way street: a judicious leader is
supposed to guide the masses, but at the same time he is also supposed to
represent the disenfranchised masses; the detached and insular leadership that
lives in a fantasy world of outlandish theories and fails to understand the
mindsets and inclinations of the masses tends to lose its mass appeal, sooner
or later.