Pakistan and the Rhetoric of Democracy

Which is more shameful: Pervez Musharraf’s moves toward dictatorship, or Benazir Bhutto’s posturing as an advocate of democracy? The current crisis in Pakistan has more than a little to do with the U.S.-orchestrated return of Ms. Bhutto to Pakistani politics, reinventing herself as an advocate of civil liberty. Bhutto’s actual record paints a very different picture, reflecting an all too common populist practice of using democracy as a rhetorical device to promote one’s own power interest. The complicity of the United States in this bungled powersharing reveals how even the most vocal exponents of liberal democratic theory can have Machiavellian attitudes toward its implementation.

Benazir Bhutto’s political career is tainted by extravagant corruption, human rights abuses, racism, and complicity with terrorism. In her two terms as prime minister, she lived an opulent lifestyle thanks in large part to her husband Asif Zardari’s acceptance of bribes from foreign governments and contractors, earning himself the nickname of “Mr. Ten Percent”. Ms. Bhutto’s partisans have tried to argue that the allegations of corruption were fabricated by her political enemies in Pakistan, despite the fact that the governments of Switzerland, Poland and France have independently charged her regime with corruption and money laundering. In particular, the French have their own document trail showing that Dassault was given an exclusive contract to sell fighters to Pakistan in exchange for paying 5% commission to a corporation owned by Zardari. Bhutto and her husband accumulated over £740 million in their Swiss bank accounts. Her Pakistan People’s Party (PPP), which ruled 1988-90 and 1993-97, was twice dismissed from power because of corruption charges. Ms. Bhutto left Pakistan in 1998 to escape prosecution, and her recent return to Pakistan was conditioned upon amnesty for all corruption charges. She was even allowed access to her Swiss bank accounts!

The Bush administration has gone to considerable lengths to rehabilitate this dirty politician, even if they recognize that Musharraf remains the best hope for stability in Pakistan against Islamic terrorism. The administration’s calls for free and open elections might be regarded less skeptically were it not for the transparent efforts to place Bhutto as a counterweight to Musharraf. Ms. Bhutto is a strange poster child for democracy, since she is not subject to any party primaries, declaring herself party leader for life. Further, her reign (and that of her father) was filled with human rights abuses, including torture and extrajudicial killings, as reported by Amnesty International in 1997 and 1998.

The real reason for the U.S. attempt to shift the power balance in Pakistan is dissatisfaction with Musharraf’s handling of the “war on terrorism.” The U.S. has long tolerated Musharraf’s military regime out of security considerations, namely the protection of Pakistan’s nuclear arsenal from Islamic militants, and cooperation in hunting al-Qaeda criminals along the border with Afghanistan. Despite Musharraf’s strongly cooperative posture in anti-terrorism efforts since 2002, he has drawn the line at allowing U.S. troops into Pakistan. This stance, combined with his apparent concessions to local tribes protecting Islamic militants, has practically guaranteed a safe haven in Pakistan for al-Qaeda and other terrorist groups. The stagnation on this front can be seen by the lack of progress in locating Osama bin Laden and other al-Qaeda leaders, as well as the increasingly audacious acts of sabotage and assassination attempts by Pakistani militants.

It is by no means clear that Ms. Bhutto and her party would fare better in counter-terrorist efforts, especially given their track record. In 1996, Bhutto formally recognized the Taliban government in Afghanistan, and covertly funded the regime through her interior ministry. Domestically, she took a decidedly racial attitude toward terrorism, blaming it primarily on the dark-skinned Muhajirs, whom she derided as “rats” in a 1995 speech to a Punjabi audience, adding that they “do not have the same blood in their veins as you and I have.” Ironically, Ms. Bhutto herself is of the minority Sindhi race, so to gain acceptance among Punjabis, she has had to pander to popular contempt for the Muhajirs, who are not regarded as Pakistanis. Accordingly, under the guise of counterterrorism, Bhutto prevented the Muhajir political party from participating in local elections in 1996. Today, the most famous Muhajir is Gen. Musharraf.

Bhutto’s obvious flaws are overlooked by many in the West largely because she is a very comforting figure from a Western perspective. The fair-skinned Bhutto was educated in Western schools from her childhood, before moving on to Harvard and Oxford, so she seems like a Westerner and might be assumed to have a similar admiration for liberal democracy. This assumption might have too much truth in it, since, like her Western counterparts, Bhutto values the rhetoric of democracy above its practice. True to this pragmatism, it is enough for most Westerners that Bhutto is pro-Western, regardless of whether she is pro-democracy. The neoconservatives hope that Bhutto will allow U.S. troops in Pakistan, while the liberals naively suppose she will enhance the status of women in Pakistan, ignorant of her prior record of upholding Muslim exceptions to international standards on women’s rights. More broadly, conservative and liberal Westerners alike have a deep-seated contempt for traditional Islam, whether because of its opposition to Christianity and its supposed association with violence, or because of its refusal to conform to modern liberal notions of individual liberty and gender equality. Bhutto is a less traditional Muslim figure, which is good from both liberal and conservative Western perspectives, as both factions want to see Islam secularized and weak.

This meddling in the domestic affairs of Pakistan has already resulted in hundreds of deaths and provoked Musharraf to declare a state of emergency rule. The needlessly provocative re-entry of Bhutto into Pakistan could have been avoided by merely rehabilitating her party without restoring its controversial leader. The United States evidently sees something it likes in Ms. Bhutto specifically, perhaps the fact that she is the only other figure in Pakistan with sufficient charisma to serve as a counterweight to Musharraf. The Bush administration is not seeking to overthrow Musharraf, so much as to chasten him into changing policy. Unlike previous U.S. clients such as Manuel Noriega and Saddam Hussein, Musharraf remains useful, if not indispensable, to American strategic interests, so there is no motive to depose him. In fact, his loss of power would bring likely chaos and possible Islamic rule, which is a common reaction to center-left Western-supported regimes like Bhutto’s would be. It is likely that the near-catastrophic consequences of this intervention have gone far beyond what the Americans expected, so that the U.S. faces the real possibility of having inadvertently precipitated its worst-case scenario for Pakistan.

Update (27 Dec 2007)

Today Benazir Bhutto was tragically assassinated in a terrorist attack. In the next few weeks or months, we will return to this issue as the implications of this event become clear. It remains to be seen how the PPP may re-invent itself with new leadership, or to what extent Musharraf’s forces are responsible for such security breaches. What is clear now is that Western intervention in Pakistani politics carries grave perils and can easily result in unintended chaos.

Cattle Prods for Humans

Apparently, it isn’t torture if it doesn’t leave a mark, or so we are led to believe by the recent study approving the safety of tasers. Since the electric stun devices cause serious injuries in only 3 out of 1000 cases, we should not be concerned that they are unsafe, notwithstanding the fact that the increasing frequency of their use may make even this low rate result in thousands of injuries, including over 200 fatalities already, according to Amnesty International. This debate over safety ignores what should be the more obvious issue: that any use of a 50,000-volt shock stick will result in excruciating pain far beyond that received by beatings or other practices commonly regarded as torture. It seems that a practice is not torture, no matter how intense the pain, so long as the duration is brief and no lasting injury results.

For those wondering how such a simple technology did not achieve widespread use until the 1990s, this is to be accounted for by Taser International’s development of a firing system without gunpowder, so that the device is no longer regarded as a firearm under the notoriously lax gun laws in the U.S. Selling the devices to police departments across the country enabled Taser to expand abroad, where the devices have met much more mixed reception, sometimes being withdrawn from use after a trial period. People in other countries tend to object more strenuously to being treated like cattle.

Apart from its use of twin tethered darts for long-range deployment, the taser is essentially a cattle prod for humans. The short-range stun gun end of the weapon is in fact the same device as a cattle prod, modified only in appearance and voltage. Of course, the taser does more than stun its victim, but sends searing pain through every nerve in the body, causing even the toughest men to scream in agony, as they experience what might be called maximal pain, if only for a few seconds. Even involuntary functions are affected, so the victim loses control of breathing and excretion, and even the heartbeat is affected. Victims with pacemakers or heart conditions can be sent into cardiac arrhythmia. Neurological conditions can also be aggravated, but these sorts of complications are only to be expected from a device that simply electrocutes the entire body for several seconds, in eerie reminiscence of the electroshock “therapy” previously favored by psychiatrists in the treatment of mental patients. The real purpose of the device, whether for cattle, mental patients, or persons under arrest, is coercion.

Here we arrive at the crux of the taser problem: whether it is licit to administer excruciating pain simply to obtain the compliance of a suspect. We should note that even the threat of the use of a taser can obtain this end. It is one thing to use a taser in substitution of a firearm, but more commonly they are used as simple coercion devices in situations where a firearm would be totally inappropriate. The belief that police have a right to use a taser when a suspect is simply being non-compliant or resisting arrest entails the belief that a suspect never has the right to be non-compliant or to resist arrest. Even in the law-enforcement-heavy United States, federal courts have ruled that a suspect has a right to resist unlawful arrest. Giving police the power to enforce compliance through torture undermines this right of resistance, and indeed can be used even against those not under arrest, such as public protesters.

The taser’s predecessor, the cattle prod, has a long history as a torture device, used in regimes such as Baathist Iraq during interrogations of political prisoners. Electrocution sticks are an effective torture weapon, since they can be administered repeatedly to the victim without injury or diminished effectiveness. They generally leave no mark or other evidence of their use. In other words, the very features which the proponents of the taser tout as evidence of its safety are what make it an effective and easily abused torture device. For every act of police brutality caught on film, there are many others that are not, so it is the height of irresponsibility to entrust officers with a weapon that leaves no evidence of its use or abuse.

Setting aside the more egregious abuses, any use of the taser as a compliance device undermines a citizen’s right not to be punished without a trial, as well as his status as a citizen equal in stature to the arresting officer. The pain inflicted by a taser is at least comparable to that of flogging, which we now hypocritically regard as barbaric, though at least in English common law, it was used as a punishment after conviction by jury. Not only are the police now empowered to inflict punishment without a trial, but the threat of this type of coercion creates an environment where citizens cannot speak freely with officers, for fear that any non-compliance will be punished. This undermines citizenship itself, as anyone interacting with a police officer is immediately placed in a subordinate position, bound to comply with any instruction reasonable or unreasonable under pain of electrocution.

If most people are content to be treated like cattle, or rather to have others treated like cattle, secure in the confidence that they will never be among the unfortunates, then the considerations discussed above will have no impact on public policy. On the other hand, for those of us who demand citizenship, we must recognize that police who use the threat of torture to obtain compliance are enemies of republican government, as are their “pro-law-enforcement” political enablers. These enemies of society should be opposed at every level, through financial, political, and physical resistance.

Fascistic tendencies in the United States are not limited to criminal law enforcement, but are expanded into the military sphere, where “pain boxes” are being developed that can inflict intense, incapacitating pain remotely over an entire region through electromagnetic transmission. It is easy to see how such a device could bring entire cities to submission, and make modern warfare even more cowardly than our current practice of dropping precision munitions from high altitudes at night. Such a device would have been of interest to many fascistic regimes, but it is difficult to see why a freedom-loving country would have any interest whatsoever in this form of coercion, though this is the same country that developed the neutron bomb. These ghouls who devote their energies to finding new, exotic ways to kill or coerce people should be opposed from below, and the beast of their creation must be killed by draining its political and financial lifeblood.

The Reluctant Saint

The rush to canonize Mother Teresa of Calcutta ought to be reconsidered, if only to provide time to distinguish popular perceptions from reality. Both supporters and opponents of her canonization often operate from mistaken understandings of the nature of her work and her interior life. Without prejudging the question of her sainthood, we should set the relevant facts straight so that the subject considered is the real person, not popular myth.

The most striking contrast between perception and reality concerns the nature of Mother Teresa’s vocation among the poor. Contrary to their name, the Missionaries of Charity are not a charity in the common sense. They have no infrastructure to adequately feed, clothe, house, or otherwise materially help the poor. They do not provide disaster relief, nor do they found hospices. Their ministry to the poor is almost entirely spiritual, with only minimal material aid. This can be seen most notably in their care for the dying. Those who are not admitted to hospitals receive palliative care from the sisters, inadequate to the task of healing, but sufficient to prepare for death. In some cases, care involves little more than the comfort of dying in the presence of a human face. This may not be what many people consider the most effective form of helping the poor, but there are other organizations to provide material relief, whereas Mother Teresa had a spiritual vocation, insisting she was not a social worker. One might as well fault the police department for failing to put out fires as accuse the Missionaries of Charity of neglecting the material needs of the poor. Even less pertinent is the well-worn criticism that their upholding of Church teaching on contraception and abortion opposed the interests of the poor, as if these practices were a social panacea. The eugenic solution to poverty is not morally obligatory.

Be that as it may, the Missionaries of Charity have received tens of millions of dollars, including many donations from people who believe the order to have the mission of providing substantial material relief. Given this wealth of resources and the donors’ intent, it is arguable that the order is obligated to direct these funds to provide material aid to the poor, if not directly, then by redirecting funds to an organization equipped to do so. While there are no accusations of corruption, there is the possibility of negligence by allowing donations to accumulate without any plan for their use.

The second area of profound contrast between perception and reality concerns Mother Teresa’s spiritual life. Here we must tread carefully, for the real person appears to be an amalgam of the external persona and the troubled soul revealed in her letters, rather than one over the other.

If one were to judge solely from her most despairing letters, we would conclude that Mother Teresa was weak in faith, doubting God’s presence when she was denied overt spiritual consolations. This sense of darkness or divine absence dated from the 1940s, when she left her convent to follow her special vocation to help the poor. Deprived of the consolations of life in her convent and perhaps hopeful that the spiritual experience of her divine calling would be followed by a life of special consolations such as those known by contemplatives, she was faced with the barren horror of poverty and despair without any consoling angels to strengthen her. Then she spoke of God as one who is absent, her soul as filled with darkness, and at times even questioning the basic propositions of the faith: the presence of God, the existence of the soul, the fidelity of Christ.

It is arrant sophistry to suggest that these doubts are signs of great faith. The illogical idea that doubt is essential to faith comes from existential Protestant thinkers and is foreign to the Catholic and Orthodox traditions. As Cardinal Newman said, to hold a dogma subject to question is to have already lost the faith. Mother Teresa herself plainly admitted at many times to have had “no faith”. This is a serious condition, incompatible with the state of grace. It goes beyond the sorrows of the saints in the absence of spiritual consolation, the so-called “dark night of the soul.” It is one thing to feel abandoned by God, and quite another to lose faith in His Providence. Doubting the faith is not an example for Christians to live by; Mother Teresa herself knew this, so she kept these letters secret and asked that they be destroyed.


As grave as this interior darkness may be, it is not the entire story of Mother Teresa’s spiritual life. Her own statements and those of her closest confidants, including those aware of her secret struggles, attest clearly to many acts of faith, whether in prayers of gratitude for divine blessings, teaching sisters to love Christ, and above all, scrupulously obeying the demands of the faith. It is in this last aspect of her life that Mother Teresa’s greatest merit is to be found, for she always obeyed, even when she was in internal turmoil. Thus her definitive acts of volition were those of faith, as her doubts were never strong enough to sway her from her vocation. While external acts do not compensate for lack of faith, her testimony and that of her confidants give numerous examples of a simple, certain faith that she held throughout life, though not unfailingly.

The real Mother Teresa is a complex character with a vocation quite different from her popular image. Before deciding whether she is the sort of character to be counted among the canonical saints, we should be clear about our subject, and not mythologize her into a person of unfailing faith, nor misconstrue her mission as simple philanthropy.