Pashtuns Under Siege: The Theft of Land and Resources Continues

 

For centuries, Pashtuns have defended their homeland against every invader—British, Mughals, Sikhs—expelling every power from our soil. Yet for 75 years, we are enslaved within our own land by a corrupt military establishment: a force that sends its own Pashtun sons—mostly from working‑ and middle‑class families—to die in sponsored wars, while generals betray those in uniform.

Pakistan's attempt to impose its warped version of Islam on us has failed miserably. Their real objective is our land, our minerals. They seek a demographic remapping of tribal areas and Pakhtunkhwa—so Chinese firms can extract and Pakistan’s elite can sell what's beneath our earth while we are denied any stake.

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The Wealth Under Pashtun Soil

Khyber Pakhtunkhwa is rich in natural resources:

• Oil & Gas: KP produces over 50% of Pakistan’s crude oil and up to 380 million cf/day of gas. Estimated reserves stand near 9 trillion cf of gas and 500 million barrels of oil. These figures are widely reported in Pakistani investment outlooks and research papers.

• Minerals: The province holds over 14 trillion tonnes of marble, limestone, dolomite, gypsum, chrome, copper, gold, coal, and more, plus 70 million carats of gem‑potential in the region (The News International).

• Hydropower: KP has an estimated 30,000 MW potential—many grids like Suki Kinari (884 MW) and Dasu (4,320–5,400 MW) are funded by China (About KP, ResearchGate).

Despite all this, mining and quarrying account for only 2–3% of GDP, and local royalties remain insignificant.

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From Shhtamana Pakhtunkhwa—Voices of Resistance

In his seminal work Shtamana Pakhtunkhwa (“Resourceful Pashtunkhwa”), Maulana Khanzeb delivers an uncompromising nationalist critique of how Pashtun resources are exploited, often without benefit to local people. He wrote:

“د پښتونخوا قدرتي وسایل باید د پښتنو په کنټرول کې وی، دوی باید په ګټه کې شریک وي”
(“The natural resources of Pakhtunkhwa must be under Pashtun control, and the people must share in the benefits.”) (The News International)

He consistently warned that exclusionary policies, centralised mining laws, and expulsion under military pretexts would fuel resistance—and sow the seeds of independence among Pashtuns.

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A Forced Exodus, Not Security

Under the pretext of military operations and counter-terrorism, entire tribal communities have been evicted from ancestral lands. Homes vanish, schools close, bazaars empty. Military zones replace thriving villages. This is not protection—it’s displacement, alienation, and violence by the state.

Expulsions deepen mistrust and breed hatred. They turn citizens into opponents. This is how resentment turns into demands for separation.

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What Pakistan Must Do—If It Truly Seeks Peace

If Pakistan genuinely wants to avoid further conflict and pursue resource development peacefully, it must:

1. Engage sincerely with local tribes, respecting jirgas and traditional leadership.

2. Guarantee local ownership and profit‑sharing, so that communities benefit from what lies beneath their land—exactly as Khanzeb demanded in Shtamana Pakhtunkhwa.

3. Stop forceful eviction under military guise, which alienates Pashtuns and pushes them away from the state.

4. Invest in capacity‑building and transparent resource governance, with environmental safeguards and equitable licensing.

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Pashtuns are not obstacles—they are caretakers of the land. If Pakistan claims to respect Pashtun citizens, it must stop treating us as resources to exploit, and instead treat us as rightful stakeholders and partners.

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Author: Zaheer Abbas Maseed
Chairperson HEELA Institute for Research and Development.

Echoes from a Wounded Frontier: A Cry for Change in Pakistan's Tribal Belt

 In the rugged embrace of northwest Pakistan, where sunlight paints the mountain walls gold and eagles ride the thermals, whispers of a different kind rise from the valleys. These are not the soft murmurs of wind through pines, but the echoes of a land in pain, a frontier scarred by conflict and yearning for change.

This is the story of Pakistan's tribal belt, a region where elections bring not the hopeful hum of democracy, but the chilling crackle of gunfire. Public figures become targets, their voices snuffed out before they can rise above the din of violence. Parachinar's public transport, stained with the blood of innocents, stands as a grim testament to this reality. The attempted silencing of Mohsin Dawar, the chilling assassination of Malik Aleem Khan, the bomb blasts that tear through Bajaur - these are not mere statistics, but the cries of a people caught in the crossfire of a war not their own.

Why, one asks, must this land, cradled by snow-capped giants and echoing with the melodies of Pashto verse, forever wear the grim mask of a battleground? The answer lies in a web of neglect, woven tight across decades. Islamabad, lost in the clamor of its own priorities, sees these rugged frontiers as a distant echo, a footnote in a forgotten report. Resources meant for development trickle down like dust, enriching foreign NGOs and bureaucrats while leaving the locals thirsting for the rain of progress.

For the young, dreams are choked by the weeds of bureaucracy. A maze of permits and clearances, guarded by invisible hands demanding unspoken bribes, keeps even the most basic projects hostage. This strangled civil society, where artists fear to paint and journalists whisper their words in the shadows, leaves a vacuum filled with the insidious whispers of extremism.

Education, that beacon of hope, lies comatose, its schools hollow shells echoing with phantom lessons. Healthcare? A distant mirage in desert camps, leaving villages at the mercy of age-old remedies and the cruel hand of fate. Even water, that lifeblood of the mountains, is a privilege fought for, not a right enjoyed.

The land itself, once a tapestry of verdant forests, bleeds under the insatiable axe of greed. Timber mafias, in unholy alliance with officials, strip the mountains bare, leaving behind scars that mock the whispers of ancient trees.

And the families, displaced by conflict, their hearts heavy with longing, wait in tattered camps. Their homeland, promised but denied, becomes a mirage shimmering in the desert of despair.

But amidst the darkness, whispers of hope refuse to be silenced. Artists paint their defiance on canvas, poets weave tales of resilience into verse, and the youth, eyes ablaze with a hunger for change, dare to dream of a better tomorrow.

This is not just a plea for development, it's a cry for recognition, for inclusion. Let the tribal belt become more than a battlefield, more than a footnote in a forgotten report. Let it be a land of poets and painters, of engineers and entrepreneurs, a land where peace blooms brighter than poppies on a forgotten hillside.

Let this be a call to action, not just for the government, but for every citizen. Let us bridge the divide, not with rhetoric but with empathy, with shared stories and open hearts. Let us stand with the people of the tribal belt, not in pity, but in solidarity, and help them weave a new tapestry of their future, stitch by stitch, stone by stone.

Remember, the echoes of this wounded frontier carry far beyond the mountains. They are a reminder that true peace cannot be built on foundations of neglect. Let us hear them, listen to their stories, and together, write a new chapter for Pakistan, where every voice, from the bustling cities to the forgotten frontier, finds its rightful place in the sun.

Author: Zaheer Abbas Maseed                                                                

Image Contributors: Jamshed Burki, Shams Mehsud, Shakeel Ahmed

Date: January 11, 2024

My Islamabad: From Emerald Jewel to Concrete Jungle

 Islamabad, the city I first fell in love with in 2002, was a whispered secret nestled amongst emerald hills. Back then, as a wide-eyed F.Sc student, it felt like stepping into a dream. Quaid-i-Azam University, my alma mater, wasn't just an institution; it was a verdant sanctuary where diverse minds bloomed amidst the gentle murmur of the QAU Stream. Remember that stream, trickling like liquid laughter behind the Medical Centre? We Quaidians, we owned that jungle, our playground echoing with the joyous cacophony of youth.

Oh, the Islamabad of those days! A city that dozed off on Eid, its avenues paved with the quiet hum of crickets. Every road, a verdant tunnel, every breeze carrying the sweet scent of blossomed trees. We, young and carefree, roamed its uncrowded streets, the only traffic the rustle of leaves and the flutter of our hearts.

But alas, like a cherished melody fading into static, the city began to transform. After 2011, a tide of migration washed over Islamabad, its emerald cloak slowly unraveling. The suburbs, once sleepy villages, sprouted into concrete jungles, a testament to the relentless march of progress. Yet, progress often comes at a cost.

Bani Gala, the haven of my Army shooting range visits, now groans under the weight of houses piled upon houses, streets choked with the stench of overflowing trash. The majestic Bani Gala National Park, once a whispering forest, bleeds as its trees fall victim to the insatiable hunger of Tanoor walas and restaurants.

My heart aches for the Shahdra Stream, where we frolicked in its crystal-clear waters near Senator Bukhari's house. Now, it lies parched and polluted, a tragic mirror reflecting the city's decay. Even the Korang River, Murree's lifeblood, carries the scars of human neglect, its once pristine waters choked with the city's refuse.

And QAU, my beloved university, the very symbol of youthful idealism, now battles its own demons. Littering reigns supreme, its natural beauty sacrificed on the altar of convenience. The Rumli Road, once a verdant path, now wallows in the filth of neglect.

Islamabad, my emerald jewel, is slowly morphing into a concrete monster. The wild boars, rabbits, and majestic Monal Pheasants, the ghosts of our green past, fade into the urban sprawl. My fear is not for myself, but for the future generations who will inherit this tarnished legacy.

This is not a mere chronicle of decline; it's a desperate plea for change. Let us remember that urbanization cannot come at the cost of our natural heritage. Let us reclaim the Islamabad of old, not with bricks and mortar, but with the seeds of responsibility and respect for the environment we share with all living creatures.

For the sake of the memories we hold dear, for the future we dream of, let us heal the wounds inflicted upon our beloved city. Let us rewrite Islamabad's story, not as a city lost, but as a city reborn, its emerald heart beating once more.

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Author: Zaheer Abbas Maseed

Date: January 10, 2024 

"دا کنډوالو له سره - Standing Above the Rubble - An Anthology of Peace Poetry from Waziristan" by HEELA Institute

 Please use this link https://drive.google.com/file/d/1gQiJaEv31oR_3BOo9wVyXRQHWCt8XU98/view?usp=sharing  

to access the publication of HEELA Institute titled "دا کنډوالو له سره - Standing Above the Rubble – An Anthology of Peace Poetry from Waziristan." This collection features select poetry by Waziristan-based poets, covering themes such as peace, tolerance, social cohesion, women's rights, and the community's resilience to violence and conflict. The poetry has been expertly translated from Pashto into English by the accomplished poet and translator, Prof. Haider Zaman Wazir. This anthology provides a unique and poignant perspective on the diverse narratives of peace and resilience from the Waziristan region. It is published by a Peshawar-based publisher "DustOnBooks".

"Wanderlust Chronicles: Buner's Symphony of Pines, Peaks, and Untold Tales"

This summer was not marked by good news, wealth, or a newfound companion; its essence lay in a journey to the historical and picturesque district of Buner in northwestern Pakistan. Once a part of the princely Swat State, annexed in 1969, Buner held a unique history. Oral traditions spoke of it being an open-resort prison during the Swat state, a dense jungle surrounded by mountains, easily patrolled with minimal soldiers.
Today's Buner stands as a distinct district, bordered by lush green mountains—Elum being the longest and highest range, separating it from Swat Valley. Its peaks, like Dwa Sarai, Kwar Sar, and Bunj Sar, beckon adventurers with promises of breathtaking views and unique flora, such as the local 'paiwooch' pine and 'bunj' oak.

Pir Baba, a revered Sufi figure, lends spiritual significance to Buner, particularly in the town named after him. The bazaar in Pir Baba, with its sweet shop (Ram Nath Sweets owned by a Sikh family) and renowned fish delicacies, captures the essence of the region's culinary richness.

Venturing further into Qadar Nagar, a hidden gem, we discovered a stream with purported healing properties, a mystical water spring, and the enigmatic Duma's stupa, remnants of an era when Hinduism and Buddhism flourished. Amidst the beauty, the neglect of archaeological sites saddened us; locals, fearing displacement, were reluctant to share information.
In the embrace of Kalail Kandao, we found respite from scorching plains. Hiking to Dwa Sarai, interacting with shepherds like Abdul Ali, and relishing organic meals became cherished memories. The whispers of Taliban presence, we learned, were often tactics to deter tourists, leaving us to question the real motives behind such warnings.
Four Seasons guest house, with its basic amenities, became our abode in Kalail Kandao, where we met the affable Haji Sherin Jan, adding layers of history to our evenings. Kot village, nestled at the base of Dwa Sarai, captivated us with its traditional flour mills and waterfalls, epitomizing the serene charm of Buner.
The tale of Buner is also one of transformation and loss. Once deemed the most beautiful part of Swat State, rampant marble mining has altered its landscape, leaving scars on the once-pristine surroundings. Despite this, the people of Buner, educated and prosperous, showcase resilience and adaptability, venturing into Malaysia for business opportunities.
Yet, the dichotomy exists—while those from urban jungles yearn for an escape to such paradises, the locals often dream of urban comforts. The simplicity, health, and natural beauty that make Buner a haven are sometimes overshadowed by limited opportunities for education and earning a livelihood.

This summer in Buner was not just a journey; it was an immersion into a subculture, forging bonds with locals like Usman, Naimat, and Zakir. As we reveled in the tranquility, hospitality, and civilization of Buner, it left us pondering the delicate balance between the allure of rural simplicity and the urban pursuit of progress.

Written by: Zaheer Abbas Maseed

"Shattered Myths: Unraveling the Heartbreak of the Israel-Palestine Conflict"

Every day, as you power up your TV, mobile, laptop, and other internet devices, the news pouring in from Gaza turns your stomach. The mutilated bodies beneath the rubble, the cries of injured children and elderly, grieving mothers, lifeless forms wrapped in makeshift coffins of aid blankets, and the overwhelmed hospitals—all paint a haunting picture of the agony inflicted by the Netanyahu-led atrocities on innocent Palestinians.

For decades, I remained indifferent to the Israel-Palestine Conflict until my Masters (MSc) days at Quaid-I-Azam University in Islamabad. In a course titled "Politics of the Middle East," I gained an academically informed and realistic perspective on the conflict. While many ordinary Pakistanis perceive Jews as enemies of Islam, this course revealed the dissent within the Jewish community itself. Orthodox Jews opposed the creation of Israel, protesting the Balfour Declaration in 1917, as they believed it contradicted their scriptures, foreseeing Jews scattered worldwide until the day of judgment.

It's crucial to distinguish between Zionism—a political philosophy advocating a separate Jewish state—and Judaism. Many Muslims worldwide struggle to differentiate between Zionists and Jews. Islam and Judaism share similarities in teachings, history, and scriptures, and historically, Muslim empires provided refuge to Jews escaping persecution.

The geopolitical stance of the UK and US in the Middle East, driven by pragmatism for their interests, has often supported oppressive regimes. This, in turn, suppressed democratic transitions, fostering dissent that eventually erupted in events like the Arab Spring and protests in Tahrir Square.

The atrocities committed by Hamas on October 7, 2023, were undeniably horrific, particularly against non-combatants, women, children, and the differently-abled. While these actions invite foreign intervention, it's essential to recognize that many extremist movements result from the policies of major global players.

The current conflict between Israel and Hamas shatters the notion that the 21st century heralds an era of growth, peace, and progress. It exposes the moral weakness of humanity, still grappling for common ground to prevent war and misery. It challenges the narrative of American resolve for democracy, human rights, and peace, revealing the influence of the military-industrial complex. To move towards peace, a united global effort to ban arms sales and support corporations profiting from war is imperative.

The war also dispels the myth of Muslims as a unified "Ummah." Cultural bonds, rather than religious identity, prove stronger in fostering cooperation and peace. The cries of bruised babies, mourning mothers, and devastated families in Gaza demand the attention of the world. How long can the civilized world justify this war, even in the face of Hamas using hospitals as sanctuaries? While Israel's actions are oppressive, expressing love, respect, and acceptance for Jews is essential. In a world consumed by talk of war, there must be voices championing peace, no matter how seemingly unrealistic in the contemporary world. As Lisa Fishman aptly put it, 'Mad world, mad kings, mad composition.'

Author: Zaheer Abbas Maseed, Chairperson @
HEELA Institute for Research and Development Islamabad

 

 

 

 

HEELA Institute for Research and Development is a civil society network of likely minded activists, professionals and students of Pakistan. The network include professionals, students, university faculty members, media activists and senior experts / analysts on social issues committed to produce research and introduce innovative interventions based on indigenous wisdom and social frameworks for human development.

Key thematic areas for HEELA are promoting gender equality and involving men for this purpose, providing education to the disadvantaged / marginalized groups of the society and prevention of violence and conflict to build a peaceful, just, diverse and a tolerant society.

Our key objectives include:

§  Produce and advocate for research and development interventions that are the requirement of the community and are based on local wisdom

§  Promote gender equality, women empowerment and peace through a special focus on addressing masculinities and engaging men and boys for this purpose

§  Build capacity of organizations, youth and women led networks on gender, education and violence prevention through provision of trainings, technical and institutional building support

§  Building communities’ resilience to violence through promoting education, art and culture.

The objectives clearly show that HEELA envision a peaceful and developed society according to the wishes and understanding of its people / local communities. HEELA believes that education, gender equality, promoting culture and arts are the means to achieve this goal.