Daily Times

Communism might seem gone with the fall of Union of Soviet Russia (USSR), yet its theoretical model to achieve political mileage is still in the field, especially in Pakistan. One of the major political parties, founded on the slogan “Roti Kapra Aur Makan” in the 1960s, jumps into every general election with the same rhetoric. When it comes into power, it tries to work for the down-trodden segment of society.

Once during an interview to a journalist, a political stalwart, while commenting on his disqualification, said, “We will, if and when come into power, continue to give employment to the poor masses notwithstanding they come on merit or not.”

On the other hand, another political party founded just less than forty years ago, and, that too, under the umbrella of a military dictator, embarks upon mega projects including installation of industries, every time it wins elections. It follows capitalism as a guide for governance.

The entry of third political party as another major game-changer in politics of Pakistan after General Elections of 2018, which has come into power with the slogan of “Insaaf aur tabdeeli,” is now the subject-matter of attention and concern for people. Attention; because masses have expectations from it, and concerns, because it has the opposition from the wealthy class of the country: a class with vested interests.

One can find a common theme in the oral narratives of these political forces: “masawat” (equality). How far have the former two parties been able to accomplish the ideology of equality in more than three decades is a big question. The third party is a novice. Therefore, let us wait to see whether it will learn any lesson from the history of other political parties. But its every move will remain under constant monitoring of the nation.

The moot idea for politics in our country is the rhetoric of equality

The moot idea for politics in our country is the rhetoric of equality. Political thinkers and philosophers, whether extreme leftist or extreme rightist, argue about the idea of equality with the same force, in the same tenor and the same tone. Equality stands for, “Everyone has the same of something.”

If this definition is accepted, equality does not seem to be a compelling idea.

Let us explore the idea of equality from a different perspective. We need to examine a general account of the political obligations that a state in particular, owes to its subjects. The sole object is to find out what idea of equality flows from a deeper appreciation of politics on the political landscape of our country.

Every government is a coercive government. Thus, it needs justification, reasoning and rationale that whatever it is going to impose upon its subjects in compliance of its manifesto is not an attack on human dignity since the subjects may argue that they are being forced to do something wrong. The popular argument would be that a government lacks a moral title to coerce the governed unless it respects their dignity.

No government can be said to be legitimate unless it meets certain basic conditions: A government must treat its subjects, over whom it claims its authority and power, with equal concern and equal respect. These are the sine qua non for political legitimacy.

Equal concern stands for an economic, political and social policy, which a government must take care of while governing its subjects. The government cannot discount the effects of its policies on some of its subjects based on parochialisms such as provincialism, class system based on consideration of wealth or political power and political affiliations.

Equal respect is yet another pre-requisite for a government to achieve political legitimacy. It means that law and policy of a government must not in any manner be used as a vehicle for coercing those who are either affiliated with a different political party or who criticise it for its policies.

Former prime minister Nawaz Sharif was disqualified by the august Supreme Court of Pakistan and so was Jahangir Tareen. These disqualifications were under the same constitutional provision. The PTI-led government has left no stone unturned in showing the entire world the face of Nawaz Sharif. Unfortunately, Jahangir Tareen still advises the PTI-led government on policy matters on the agriculture sector. This paradox needs to be reconciled through political decision-making so that the legitimacy of the government in power, especially about its manifesto of justice and change, should not only be established. Also, it should appear to everyone that the manifesto has been ensured and established in letter and spirit.

The concept of legitimacy is very closely linked with “accountability.” The government must ensure transparent accountability in its policies of accountability across the board. Besides, the interior posture of the party in power must also reflect the accountability within its ranks and files.

To establish its legitimacy, a government must formulate its policy in a way that simultaneously treats its every subject equally and respects the decision of its subjects, which they make according to their political convictions. Citizens need to be free to choose the political party of their own choice.

The government must respect criticism of its citizens against it to improve its policies for good governance.

The government-in-power must learn from the mistakes of its two predecessors. It has to establish its legitimacy by taking full stock of pre-requisites as hinted to hereinbefore and has to go a long way to ensure that it has legitimacy. The failure to learn lessons from the past might land it into grave trouble. Still, it has time to recoup with the situation, failing which might cause it to lose its legitimacy like its predecessors.

The writer is a lawyer and partner at UMR Practice