pages: A DIVIDED CITY     “ETHNIC” AND “RELIGIOUS” CONFLICTS   IN KARACHI, PAKISTAN <sub>1</sub>       Laurent GAYER <sub>2</sub>    
  «  Meri tamir mein muzmir key ik surat  kharabi ki, hayola barkey khirman ka hey  khoonay garm dekhan ka…  »  [Inherent in my creation is the seed of  my own destruction, the passion of my  creative endeavour creates instead the  force which strikes me down]  Ghalib <sup>3</sup> . 
  
  When Sir Charles David Napier reached the port of Karachi in 1843, all he found was a  small fishermen’s village protected by mud ramparts, which was linked to the outside world by two  doors : the door of “salted water” ( kharadar ), giving access to the Arabian Sea, and the door of  “sweet water” ( mithadar ), facing the Lyari river. The town, which was founded in 1729, was known  as  Kalachi-jo ghote  (Kalachi’s pond), in memory of a local fisherman <sup>4</sup> . It had only 14 000  inhabitants and its commercial potential was limited, as its port was unfit for high tonnage foreign  ships. Yet, the dusty hamlet, whose climate Napier found more salubrious than Hyderbad’s, soon  received the favours of the  Raj . Even if it had no modern infrastructures, Karachi’s port was an  important knot in the regional “proto-globalized” economy <sup>5</sup>  since the eighteenth century, linking 
    <sub>1</sub>  An earlier version of this paper was presented at the first Pakistan Seminar organised by the International Institute for  Asian Studies (IIAS) and the International Institute for the Study of Islam in the Modern World (ISIM), Amsterdam,  March 24, 2003.   <sub>2</sub>  Ph.D candidate and lecturer in international relations theory at Sciences Po, Paris.  <sub>3</sub>  Quoted by Maniza Naqvi,  Mass Transit , Karachi : Oxford University Press, 1998, p. 13.  <sub>4</sub>  The first known historical reference to Karachi is due to an emissary of Nader Shâh, Muzafar Ali Khan, who mentions  his stay in the city in his  Tuhfat-ul Kirram , written in 1742. Karachi was founded 13 years earlier by a certain Bhojumal,  who got its ramparts built by Arabian workers paid in dates imported from Bahreïn and Muscat ;  cf . Sohrab K.H. Katrak,  Karachi. That was the Capital of Sindh , Lahore, 1963.  <sub>5</sub>  The notion of « proto-globalization » was coined by world historians “to refer two interacting political and economic  developments that became especially prominent between about 1600 and 1800 in Europe, Asia and parts of Africa : the  reconfiguration of state systems, and the growth of finance, services and pre-industrial manufacturing” ;  cf . A.G.  Hopkins, “Introduction : globalization – an agenda for historians”,  in  A.G. Hopkins (ed.),  Globalization in World History ,  Londres : Pimlico, 2002, p. 5. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  1  Sindh and Punjab with the Persian Gulf and, further, with China and Africa <sup>6</sup> . At the end of the  1830s, ships sailing from Europe, China and India, transiting through Bombay, were bringing iron,  silk, satin, velvet, cotton,  ghee , coconuts and spices, while vessels from Muscat brought precious  “proto-global” commodities such as dates, ivory and slaves <sup>7</sup> . The goods leaving Karachi by sea  were various too : salt, skins and dry fish were exported to Kutch and Muscat, while shark fins and  opium <sup>8</sup>  were destined to China. The colonisation of Karachi connected it even tighter to the world  economy. The British started modernising Karachi’s port from 1854 onwards. The bay was  dredged, in order to make it fit for high tonnage ships and modern docks were built <sup>9</sup> . Napier’s  successor to the post of “commissioner-in-Sinde”, Sir Bartle Frere, who took his functions in 1851,  also saw a bright future for Karachi, which he considered as “an alternative of Calcutta for the  internal security of the Empire” <sup>10</sup> . In the 1860s, Karachi’s economy benefited from the American  cotton crisis  and in the 1870s McLeod Road became the hub of Karachi’s commercial and  financial activities, being home to an ever increasing number of European firms and banks. In  1885-1886, eight more European firms opened a branch in Karachi and the connection of Sindh  with the Punjab through railway links made the transportation of wheat and cotton to its port far  easier, so that in 1899 “it outstrip[ped] Bombay as wheat exporter-340,000 tons to 310,000  tons” <sup>11</sup> . In 1889, the construction of Empress Market doted Karachi with the second largest  vegetable market in the work world after Bombay and at the end of the nineteenth century,  Karachi had become a serious rival for more ancient cities such as Bombay and Calcutta. The first  world war turned it into “the grocery of India” <sup>12</sup>  and it played a key role in the logistic support to  British and allied troops. During the second world war, Karachi was yet again a major knot in the  procurement of food and equipment to the allies’ troops and it became a major “ship hospital”,  where a thousand vessels undertook reparation between 1942 and 1945 <sup>13</sup> .     On the eve of Partition, Karachi had 425,000 inhabitants and 2,8 million tons of cargo were  transiting annually through its port, wheat and cotton counting for 70 % of these exports. By 1958,  those exports had risen to 4 million tons and Karachi’s future looked brighter than ever, both 
  where a thousand vessels undertook reparation between 1942 and 1945 <sup>13</sup> .  
    <sub>6</sub>  For a remarkable history of the Sindhi trade diaspora, which played a decisive role in the rise of Karachi,  cf . Claude  Markovits,  The Global World of Indian Merchants, 1750-1947. Traders of Sindh from Bukhara to Panama , Cambridge :  Cambridge University Press, 2000.  <sub>7</sub>  The slaves sold in Karachi came mostly from East Africa. They were known locally as  Sidis  (this term designating  Africans in general) or  Habshis  (this term being applied to Abyssinians only). The 3/4 <sup>th</sup>  of the 650  Sidis  “imported”  annually were young girls, who cost between sixty and a hundred rupees. The number of  Habshis  was more limited, 30  to 40 of them being “imported” annually. The British made this trade illegal in 1839 but it seems to have perpetuated  itself for a few more years.  <sub>8</sub>  Sindhi opium was mostly prepared in the Larkana and Sikharpur area and it generally transited through Diu and  Daman, before sailing for China in Portuguese vessels. Opium was brought to Karachi by camel caravans and yearly  shipments varied from 80 to 1500 camel loads in the first decades of the nineteenth century ;  cf . Secretariat Karachi  Port Trust,  History of Karachi Port , Karachi, 1980, p. 15.   <sub>9</sub>  Although the construction of Karachi’s port docks started in 1882, it was only completed in 1944.  <sub>10</sub>  Quoted by Yasmeen Lari and Mihail S. Lari,  The Dual City. Karachi During the Raj , Karachi : Oxford University Press,  1996, p. 91.  <sub>11</sub>   Ibid , p. 130.  <sub>12</sub>  Sohrab K.H. Katrak,  Karachi. That was the Capital of Sindh , Lahore, 1963, p. 27.  <sub>13</sub>  Z.A. Nizami,  Karachi Through the Centuries , Karachi Development Authority, 198 ?. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  2  economically and politically. The massive influx of refugees from India, who came to be known as  “Mohajirs”, between 1947 and 1951, brought Karachi under intense demographic pressure but it  also provided it with a highly competent workforce and an experienced bureaucracy, which made  the economic and the political success of the capital of Pakistan in the following years. Karachi’s  localisation had played in its favour when the time to choose a capital had come for the Muslim  Leaguers. Lahore, the great rival of Karachi in West Pakistan, was considered too close to the  border with India and, thus, strategically vulnerable, while Rawalpindi was a middle-range town  which could not pretend to compete with its more illustrious rivals. Dacca’s case, for its part, “had  been doomed from the very start” due to the minor role played by Bengal in the Pakistan  movement <sup>14</sup> . And whereas the Punjab and Bengal had collapsed amidst anarchy in the last  months of the British  Raj , Karachi had remained “a relative haven of tranquillity” <sup>15</sup> . The city, whose  municipality was the oldest of India <sup>16</sup>  and which had become the capital of Sindh in 1937 after the  province was separated from Bombay, “could also boast of a nucleus of administrative buildings,  which was what a central government suddenly faced with the problem of housing the offices of  an entire state needed” <sup>17</sup> . Karachi was officially made the capital of Pakistan on 22 <sup>nd</sup>  May 1948,  when the Constituent Assembly decided that it would be separated from Sindh to become a  federally-administered area. This decision fuelled the anger of Sindhi  ansars  towards the  mohajirs ,  whom they deemed as arrogant city-dwellers full with contempt for the “sons of the soil”. The  seeds of ethnic strife were thus planted in Sindh, which would soon become a battleground for  aggrieved “ethnic groups” constructing their identities through their confrontation with the other(s).  Karachi’s modern history is thus marked by an apparent economic success mitigated by violent  “ethnic” and, more recently, “sectarian” conflicts. However,   such categorisation is deeply  problematic, though. Karachi’s alleged “ethnic” and “sectarian” conflicts initially had little to do with  ethnicity and religiosity : they were fundamentally urban struggles opposing local factions for the  control of the most prosperous city in the country. In the 1980s, Karachi’s urban crisis fuelled  social antagonisms which turned into ethnic rivalries due to the particular social division of work in  the city. The Afghan  jihad  also brought to Karachi a flow of arms and drugs which gave birth to a  culture of ultra-violence amongst the city youth, for whom Russian TT-pistols became the hottest  commodity in town. Since the Afghan jihad has “come home”, in the 1990s and even more so  after the fall of the Tâleban <sup>18</sup> , Karachi’s ethnic conflicts seem to have been supplanted by  “sectarian” ones but this shift is open to question, as Karachi remains a largely secular city, where 
    <sub>14</sub>  Tai Yong Tan &amp; Gyanesh Kudaisya,  The Aftermath of Partition in South Asia , London/New York : Routledge, 2000, p.  179.  <sub>15</sub>   Ibid , p. 181.  <sub>16</sub>  The Karachi Municipal Corporation (KMC) was established in 1832 to counter epidemics affecting the city as a whole.  <sub>17</sub>  Tai Yong Tan &amp; Gyanesh Kudaisya,  The Aftermath of Partition in South Asia ,  op cit , p. 181.  <sub>18</sub>  Mariam Abou-Zahab and Olivier Roy,  Réseaux islamiques : la connexion afghano-pakistanaise , Paris :  CERI/Autrement, 2002 ; Larrry Goodson,  The Talibanization of Pakistan , New York/Basingstoke : Palgrave/Macmillan,  2002. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  3  jihadi and religious groups at large have undoubtedly taken roots but where they remain marginal 
  political actors.         T HE POLITICS OF 
  T HE POLITICS OF  K ARACHI ’ S URBAN CRISIS   
  Since Partition, Karachi is no longer divided between a “white” and a “black” city <sup>19</sup>  but  between “planned” and “unplanned areas”. The former consist of residential and commercial  areas developed by the Karachi Development Authority (KDA) or integrated into its development  plans. The latter, which provide shelter to 50 % of the 15 million inhabitants of the city, refer to  squatter settlements developed through the illegal occupation or subdivision of public land, at the  periphery of the city, along its natural drainage channels and its railway lines and inside its river  beds. Housing conditions and access to utilities, to education and to health vary greatly between  planned and unplanned areas. If the former can boast of modern educational, health and  recreational facilities, this is not the case in unplanned areas, where “health, education and  recreational facilities […] are developed incrementally over time by the informal sector and remain 
  inadequate and badly operated” <sup>20</sup> . 
    <sub>19</sub>  Only the notables, big land owners and merchants lived in the « clean » part of the city, east of the old centre, which  had much more and much better educational, health and recreational facilities than the “black” part of the city. In this  way, “the dominating position of the rulers was reflected in the spatial structure of the city in which separation was a  main element” ; H. Meyerink, “Karachi’s growth in historical perspective”,  in  J.W. Schoorl, J.J. van der Linden &amp; K.S.  Yap (eds.),  Between Basti Dwellers and Bureaucrats. Lessons in Squatter Settlement Upgrading in Karachi , Oxford :  Pergamon Press, 1983, p. 8.  <sub>20</sub>  Arif Hasan,  Understanding Karachi. Planning and Reform for the Future , Karachi : City Press, 1999, Appendix 2, p.  166.  
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  4  
  Comparison between Planned and Unplanned Areas of Karachi        Item                          Planned Areas                        Unplanned Areas      Demography  a) Average household size    6.9   7.3  b) %age gender distribution (male)  54  65      c) %age population &lt; 20   48.6   56.4   d) Crude Birth Rate    1.3    3.6  Housing  a) %age permanent structures  70-90   20   b) %age semi-permanent structures  10-30   75   c) %age temporary structures       -    5   d) Built Up M2 per person  19.25  11.59  e) Number of persons per room    0.5    3.3  Access to Utilities  83   50.3   a)  %age water connections  98.4   75.8   b)  %age gas connections  75.3   35.1   c)  %age sewage connections (estimated)  85    12     Education  a)  %age population rate &gt; 10 years  76                                                48 – 67   b)  %age population with primary education    9.5   21.7   c)  %age population with intermediary education  19.8   16.3   d)    %age population with Bachelor and above  19.1     3.1     Employment  a)  %age population employed  65.7   64.7   b)  %age population unemployed  24.9   25.3   c)  %age housewives  31   34     Income / Expenditure  a) Average Income (Rs. per month)                                              3808-4930                                1899 - 2158  b) %age earned through wages  50.8   77.7   c) %age earned through profit  20.2   16.8   d) Average expenditure (Rs. per month)  3083                                     1648 - 2109  -  %age spent on food  53   58   -  %age spent on rent  18   13   -   %age spent on saving    30    2.3    Adapted from Arif Hasan,  Understanding Karachi, op cit , Appendix 2, table 1.3, p. 167 (based on data compiled by Arif  Hasan and Asiya Sadiq for UNCHS  Global Report on Human Settlement s, 1996).    
               
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  5  
  The origins of Karachi’s squatter settlements, locally known as  bastis <sup>21</sup> , can be traced back  to Partition and to the subsequent formidable increase in the city’s population. Between 1941 and  1961, Karachi’s population grew by 432 per cent, a rate of growth “no other city anywhere else in  the world at any time in human history has ever experienced” <sup>22</sup> . All the  mohajirs  could not be  properly accommodated in the city and a great deal of them had to do with  kacca  housing for a  while. In 1954, 240,000 of them were still to be “resettled”, i.e. provided with decent  accommodation <sup>23</sup> . In the following decades, Karachi  bastis  grew in size and in numbers with the  arrival of in-migrants from Punjab, Baluchistan and the Frontier.    Informal housing has taken two forms in Karachi : “unorganised invasions” and “illegal  subdivisions”. The former started occurring after Partition, when squatters occupied illegally state  land, whereas illegal subdivisions became more important in the 1960s, when peripheral land was  developed and sold “by ‘independent’ private persons who lack[ed] the property rights” over it <sup>24</sup> .  These informal entrepreneurs, who came to be known as  dallals  (patrons), were in close contact  with police officers, politicians and bureaucrats, these connections offering a certain degree of  security against eviction to  basti  dwellers. Until the beginning of the 1980s, most  dallals  were  either Punjabi or Mohajir but this situation changed with the irruption of Pathan entrepreneurs in  Karachi’s informal housing market <sup>25</sup> . Many Pathan transporters, who often happened to be  policemen <sup>26</sup> , started investing in real estate in the 1980s and so did several of the drug and arms  barons who made their entry on Karachi’s political stage during the Afghan war. Within a few  years, Punjabi and Mohajir  dallals  had lost the control of Karachi’s informal housing market to the  Pathans, who imposed a new  modus vivendi  in squatter settlements : after land was seized by  gunmen, plots were developed and rent to tenants who could be evicted at will. Coercion and  violence were not new to Karachi’s  bastis , but they had never reached that level and the Pathans  often met with resistance, particularly in Orangi, Karachi’s largest squatter settlement, with an 
  arrival of in-migrants from Punjab, Baluchistan and the Frontier.   
  estimated population of about one million <sup>27</sup> .  
  
    <sub>21</sub>   Bastis  are “spontaneous settlements that came about without official government planning” ; J.J. Van der Linden,  “The  bastis  of Karachi: the functioning of an informal housing system”,  in  J.W. Schoorl, J.J. van der Linden &amp; K.S. Yap  (eds.),  Between Basti Dwellers and Bureaucrats ,  op cit , p. 43.  <sub>22</sub>  Tai Yong Tan &amp; Gyanesh Kudaisya,  The Aftermath of Partition in South Asia ,  op cit , p. 185.  <sub>23</sub>  Mohammed Waseem, « Ethnic conflict in Pakistan : the case of MQM »,  The Pakistan Development Review , 35 (4),  Winter 1996, p. 620.  <sub>24</sub>  Jan van der Linden, Evert Meijer &amp; Peter Nientied, « Informal housing in Karachi »,  in  Jan van der Linden &amp; Frits  Selier (eds.),  Karachi. Migrants, Housing and Housing Policy , Lahore : Vanguard, 1991, pp. 67-68.  <sub>25</sub>  Stanley Tambiah,  Leveling Crowds. Ethnonationalist Conflicts and Collective Violence in South Asia , New Delhi :  Vistaar Publications, 1996, pp. 184-185.  <sub>26</sub>  90 % of Karachi’s minibuses, locally known as “yellow devils”, belonged to policemen ;  cf . « Traffic in death »,  The  Herald  (Karachi), May 1985,   p. 43.  <sub>27</sub>  Mohajirs and Pathans each constituted 25 % of Orangi’s population, the remaining 50 % of the population being a  mixture of Punjabis, Sindhis, Baluchis, Bengalis and Afghan refugees.  
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  6  Karachi’s first major “ethnic riot” <sup>28</sup> , which took place in April 1985 and claimed at least a  hundred lives, mobilised Mohajir, and more particularly Bihari  basti  dwellers  vs . Pathan gunmen  who were trying to extend their influence to  mohallas  situated at the margins of their recently  consolidated “territories”. In Orangi, the main battlefield was situated between Banaras Chowk  and the Metro Cinema, an area adjacent to new Pathan strongholds. During the December  1986  riots, Pathan gunmen also attacked  mohallas  adjacent to their zones of influence, such as Aligarh  Colony. Most of the residents of these two  bastis  happened to be “Biharis”, i.e. “stranded  Pakistanis” freshly repatriated from Bangladesh <sup>29</sup> . These newcomers were the most vulnerable  inhabitants of the city, since they had not taken roots yet. However, they were often familiar with  war and military organisation, as the founder of the first Canadian unit of the Mohajir Qaumi 
  Movement (MQM) recalls :  
   
  The Mohajirs who came from East Pakistan, they came from a war-ready people. They were the kids who  had fought a war, so they made indigenous guns. I had reports that the steal poles for electricity, they’re  hollow, so they cut that down, make it the barrel of a big gun and train it towards the Pathans. They  make   it. So they say “Ok, you come and try to kill us, but that gun is going to shoot on 20 miles, remember  that… <sup>30</sup> .     With each community boasting of its respective “martial traditions” and stockpiling weapons  to counter the enemy’s threat, what were originally housing conflicts turned into ethnic rivalries.  However, one should be aware that in their initial stage, the April 1985 “riots” did not oppose  Pathan developers and Mohajir  basti  dwellers but transport-users, whether Punjabi or Mohajir,  and transporters, who often happened to be Pathans. On the morning of April 15, 1985, a Pathan  mini-bus driver, eager to outrun a competitor, did not respect traffic lights and hit a vehicle before  bumping into a group of students of Sir Syed College, in Liaqatabad. In the hours which followed  the incident, young angry students organised a protest demonstration which was brutally  repressed by the police. The attitude of the police, which was accused of molesting young female  students after it entered Sir Syed College, fuelled the anger of Mohajir and Punjabis alike and in  the following days violence erupted all over the city, from Liaqatabad in the east to Orangi in the  west. Far from being “spontaneous”, these rioting incidents often involved young Mohajir and  Punjabi activists from the Islami Jama’at-i Tuleba, the student wing of the Jama’at-i Islami. The  young  jama’atis , eager to provoke the police, set buses and minibuses on fire, which inevitably  met with harsh responses. In the afternoon of April 6, the army was deployed in Liaqatabad and  Nazimabad, the Mohajir dominated lower-middle class areas where violence had first erupted 
    <sub>28</sub>  Karachi has seen anti-Ahmedi “riots” in the early fifties, anti-Pathan “riots” in 1965, anti-Ahmedi “riots” again in 1969- 70 and Sindhi-Mohajir riots in 1972-73. However, the ethnic clashes which occurred in the second half of the 1980s in  the city were unprecedented in their scale and brutality. Clashes have occurred between Pathans and Biharis in April  1985, October and December 1986, and February and July1987, and between Mohajirs and Sindhis in May,  September, and October 1988, and again in May-June 1990.  <sub>29</sub>  Approximately 250,000 of the estimated 1.5 million Pathans of Karachi were living in Orangi.   <sub>30</sub>  Interview, Montreal, 4/04/2000. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  7  after Bushra Zaidi’s death. But while the army was trying to defuse tensions in those two localities,  a new incident set Orangi ablaze. A bus carrying Mohajir students to Bushra Zaidi’s funerals was  attacked by a band of armed Pathans in Banaras Chowk, a strategic location which plays the  same role of “interface” as Haider Chowk in Hyderabad <sup>31</sup> . In the words of Allen Feldman, the  “interface” is “the topographic ideological boundary sector that physically and symbolically  demarcates ethnic communities”, where rioting functions as “a traditional mechanism for setting  and even extending territorial boundaries” <sup>32</sup> . In Orangi, Banaras Chowk was the main point of  contact of Bihari and Pathan residents : it was a bus terminal linking Orangi to the rest of Karachi  and, as such, it was “a center of all those activities involved with transport and its ancillary needs,  ranging from repair shops to eating places” <sup>33</sup> . On April 6, 1985, it became a battlefield after  Pathan gangs pelted a bus with stones that was transporting Mohajir students, before invading  adjacent Abdullah Girls College, where they molested female students and damaged costly  laboratory equipment.   Akmal Hussain has identified Karachi’s “transport problems” as “the immediate context”  which made Pathan and Mohajir communities “vulnerable to being emotionally manipulated into  ethnic conflict” <sup>34</sup> . The owners of Karachi’s minibuses generally leased them out to individuals  whose profit depended on the number of passengers they carried daily, thus encouraging them to  drive recklessly. The absence of a bus terminal and of bus stations in Karachi led the “yellow  devils” to encroach on the pavement to drop and to pick up passengers, thus threatening  pedestrians. In 1984 and 1985, road accidents claimed two lives daily, in a city where the number  of vehicles had more than tripled in ten years <sup>35</sup> . Therefore, the 1985 riot erupted in “a context of  general public grievances, which included the transport problem” <sup>36</sup> , as well as the informal  housing crisis. This urban crisis only took an “ethnic” tone due to the communal division of work in  the city and to the ethnic affiliations of the main protagonists in Karachi’s new real estate politics.  In other words, all inhabitants of Karachi came to see the Pathans as factors of nuisance and  insecurity not because of their ethnic origins but because of their professions, and the clashes  which occurred between Pathans and Biharis in April 1985 and December 1986 had less to do  with ethnicity than with the new politics of real estate development in the city’s squatter  settlements. The new demography of the city also came to play a key role in Karachi’s slip into 
  laboratory equipment.  
  violence in the 1980s.  
    <sub>31</sub>  Julian Richards,  Mohajir Subnationalism and the Mohajir Qaumi Movement in Sindh Province ,  Pakistan , Ph.D  dissertation, Cambridge University, 1993.  <sub>32</sub>  Allen Feldman,  Formations of Violence. The Narrative of the Body and Political Terror in Northern Ireland , Chicago :  University of Chicago Press, 1991, p. 28.  <sub>33</sub>  Stanley Tambiah,  Leveling Crowds ,  op cit , p. 188.  <sub>34</sub>  Akmal Hussain, “The Karachi riots of December 1986: crisis of state and civil society in Pakistan”,  in  Veena DAS  (ed.),  Mirrors of Violence. Communities, Riots and Survivors in South Asia , New Delhi : Oxford University Press, 1990,  p. 188.  <sub>35</sub>  « Traffic in death »,  The Herald , May 1985,   p. 44.  <sub>36</sub>  Stanley Tambiah,  Leveling Crowds ,  op cit , p. 186. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  8  A  CITY OF  ( ARMED )  YOUTHS   
  
  Karachi’s urban crisis alone cannot explain the upheaval of the 1980s. Indeed, if Karachi’s  transport and housing problems are endemic, living conditions improved considerably in Sindh  cities during the 1970s and 1980s. In 1987, the year the Mohajir Qaumi Movement (MQM) met  with its first electoral victory, unemployment was actually much lower than in 1971-72, water was  available in most parts of the city and transportation had become far easier than in the precedent  decade. Thus, “Sindh’s urban crisis cannot be dismissed as simply a reaction to a lack of urban  services and employment. Nor can the government’s incapacity to address the situation be  explained away completely by saying that the administration has been bought over by the mafia.  There are bigger forces at work”. For Arif Hasan, these “bigger forces” were “colossal economic  and demographic changes that have taken place in Pakistan in general, and Sindh in particular” <sup>37</sup> .  In 1987, almost 36 % of Karachi’s population was between the ages of 14 and 30 and 80 % of the  individuals belonging to this age group were born in the city. 71  % of them were literate, as  compared to the overall Karachi literacy figure of 55 % and the overall Pakistan figure of 26.17%.  Almost 28 % of this age group had passed its “matric” and 22.4 % of its members were graduates.  The majority of them were white collar workers or artisans, a large number of them being self- employed <sup>38</sup> .   Karachi’s and Hyderabad’s violence, in the 1980s and 1990s, was the outcome of these  demographic and social changes, as they expressed the frustration of a more numerous and more  educated youth, which fought among itself while rejecting the authority of traditional local leaders  such as  muezazins ,  izatdars  and  dallals . The upheaval of Sindh cities in the 1980s was  concomitant with an unprecedented dynamism of the “civil society” at the local level, attested by  the creation of large numbers of  mohalla tanzeems , social welfare organisations, corporations,  cultural groups, sports clubs and anti-drug movements. Sindh’s campuses were also bustling with  extra-curricular activities since the end of the 1970s, although student unions were banned by  General Zia-ul Haq in 1984. This ban did not affect the Islami Jama’at-i Tuleba, which enjoyed the  favours of the regime, and its activists took control of university campuses in Sindh. In Karachi,  they met with a strong resistance, as one former student at Karachi University (KU) recalls :     I was in Karachi university from 81 to 88 and at that time, student politics was mainly divided between the  Islami Jama’at-i Tuleba and the United Students Movement (USM). The USM was basically an alliance of  different groups, [which] had some common issues. APMSO <sup>39</sup>  was a very insignificant force. Near the 
  employed <sup>38</sup> .  
   
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  9    <sub>37</sub>  Arif Hasan, « A generation comes of age »,  The Herald , October 1987, pp. 52-53.  <sub>38</sub>   Ibid , p. 53.  <sub>39</sub>  The foundation of the All Pakistan Mohajir Students Organisation (APMSO) was announced by Altaf Hussain, Azim  Tariq, Salim Haider, Imran Farooq and a few other activists on October 18, 1978. Altaf Hussain’s and Azim Tariq’s  political activities led to their expulsion from Karachi University in 1980. Altaf then left for Chicago, where he worked as  a taxi driver before returning to Karachi in 1984, after his comrades announced the foundation of the MQM.   elections, they had rallies and that’s all, and they never brought up more than 100 or 200 students, that’s  all, while there were 14,000  students in KU, in 41-42 departments. KU, u can call it a « mini-Pakistan »,  because there were students from all provinces. So it was sort of reflective of the Pakistani society and  the rise of the APMSO was linked with the rise of MQM in the city. I don’t know exactly how it happened  and what was the crunch point because I was not very much involved in politics till 84. (…) During Zia  time, there was lot of pressure on any political activity and there were number of incidents in KU where  people got penalised for being political, including lecturers. But I remember from my personal information  from class fellows belonging to the Mohajir community that until 84-85, they were not much interested in  Mohajir politics, but after that they really politicised around Mohajir identity. One girl from our class once  said during a discussion : «  we did not have politics on our agenda. Our whole life was to work and to  build our homes and have   fridges, TVs, good cars… that type of life we were involved in… But we are  forced to take up arms because everybody who comes to Karachi they are taking over and they have  guns. Now, we have sold refrigerators, TVs and bought kalachnikovs  » <sup>40</sup> . I think they actually did that,  because otherwise she would not have said that… Everyday, there were 10-15 people getting killed here  and there, so it was that… In 88, when I came back, Karachi had really been taken over by Mohajirs in  terms of street power and all that. So it became Mohajir city. PPP, JI, JUP were the main political forces  before this but it was all changed <sup>41</sup> .   
  As this former Kashmiri student at KU suggests, a power shift occurred on Karachi  campuses in the middle of the 1980s, when Mohajir students withdrew their support to the Islami  Jama’at-i Tuleba (IJT) to join the Mohajir Qaumi Movement and its student wing, the APMSO.  Until then, Mohajir students had been the backbone of the IJT in Karachi, their parents being  ardent supporters of religious parties such as the Jama’at-i Islami and, in the case of Barelvis, the  Jama’at-i Ulema Pakistan (JUP). The Mohajirs’ support to the religious parties was not a  manifestation of their “fundamentalism” : for these refugees and their siblings, it was an attempt to  join the Pakistani mainstream, as Muslims and not as “refugees”. Since they could not rely on an  ethnic identity of their own, as the Sindhis, the Punjabis, the Balutch and the Pathans, the  muhajirin  could only rely on the larger Muslim  political  identity derived from Jinnah’s two nation  theory. Their support of political Islam was thus inspired by their specific identity politics rather  than by their endorsement of the islamist  weltanschauung . On the contrary, the  muhajirin  were  urban dwellers prone to cultural liberalism and a great deal of them were at odds with the religious  parties’ ideology. Most of the founders of the APMSO, including Altaf Hussain himself, came from  the IJT, but their relation with the religious parties   has gone sour since they divorced them to  organise on an ethnic basis. At the beginning of the 1980s, supporters of the APMSO even 
  clashed frequently with young  jama’atis , as one cadre of the MQM recalls :  
  
  I read in the newspapers and heard people talking about the discrimination against Mohajirs, and the  ‘sons of the soil problem’. I felt that the police had no sympathy for us unless we spoke Punjabi. I read in  matric and just opposite my school was Government Jinnah College, where the APMSO was already  established by Amin ul-Haq. I was the captain of the hockey team in my school and during a match  against a famous school hockey team, I saw some people beating 2 or 3 persons. Me and my associates  stopped them and tried to understand what was going on. Then one of the guys told me ‘ I’m a member of  the APMSO and my name is Shahid Mohajir and these two colleagues are my neighbours in Orangi Town  and the people beating us belong to Islami Jama’at-i Tuleba and they accused us of shouting Mohajir  slogans and of wearing kurta-pajama ’. I was impressed, because I am also a Mohajir, I speak Urdu and I  also wear  kurta-pajama … <sup>42</sup> .    <sub>40</sub>  On October 31, 1986, while addressing his supporters in Hyderabad, Altaf Hussain advised Mohajirs to sell their  luxury goods to buy kalachnikovs.   <sub>41</sub>  Interview with « Shabbas », militant of the Jammu and Kashmir Liberation Front (JKLF), Oldham (GB), 16/02/2002.   <sub>42</sub>  Interview with Qamal Mansoor, Karachi, 14/04/2001. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  10  
  The “pyjama culture” on which the MQM has relied to build a Mohajir identity has already  been studied elsewhere <sup>43</sup>  but the impact of Karachi’s campus politics on the rise of the MQM has  received less attention from scholars. The MQM has been more popular with analysts of Mohajir  politics than the APMSO and the genesis of Altaf Hussain’s party thus remains shrouded in  mystery. This is regrettable, because the first half of the 1980s was a crucial period for Sindh,  during which campus politics spilled over local and provincial politics, before affecting relations  between the province and the centre. The large-scale influx of firearms into the province, courtesy  of the Afghan  jihad , turned its campus into battlefields. In Karachi University,  kalachins  made their  first appearance in August 1979, in the hands of Hussein Haqqani’s bodyguards <sup>44</sup> .  In the  following years, the IJT trained units of armed militants who would take up positions at strategic  points in the campus as soon as incidents would break out. Until the beginning of the 1980s,  these militants’ most bitter enemies were left-wing groups such as the Punjabi Students  Federation. In 1982, a series of incidents between AMPSO and IJT activists started up a new  confrontation in the city’s campuses, which culminated in the clashes of September 1988, during  which over 50 students were injured <sup>45</sup> . By that time, the APMSO had acquired a veritable arsenal,  which was intended to counter the  jama’atis  in Karachi and Sindhi nationalist groups such as the  Jiye Sindh Students Force (JSSF) in the rest of the province. After the riots of April 1985, MQM  activists started distributing weapons to their supporters during public meetings, only asking for “a  donation to the party” in exchange ; ammunition was five rupees a piece and the buyers were  given an  ajrak  (Sindhi shawl) to conceal their purchase <sup>46</sup> . According to a former MQM militant,  Altaf Hussain and his companions had their first encounter with kalachnikovs in 1986 at Sindh 
  University : 
  We had not seen any Kalashnikov rifles [before January 1986], though we had heard a lot about them.  The first time we saw a Kalashnikov was when Altaf Hussain was invited to attend G.M. Syed’s birthday at  Sindh University. Altaf stepped down from the dais and went towards a man holding a Kalashnikov. When  the man put the AK-47 rifle on the floor, Altaf quietly watched it. After the function, snacks were being  served in the hostel. We accompanied Altaf to a separate hostel rooms where arms were displayed. Some  revolvers, pistols, rifles and AK-47 rifles were stacked on a table. A Jiye Sindh activist identified various  types of arms and their use. We listened with rapt attention. When we came back to Karachi, the entire  MQM started searching desperately for a Kalashnikov. We searched endlessly, but in vain. Then  suddenly, one day, an AK-47 rifle appeared on the premises. It had been brought by Jawed Langra. There  was a wave of jubilation. In the night, Jawed went upstairs on the roof and fired. The whole of Azizabad  reverberated with sound. People rushed out of their houses in fear. After that day, we saw many  Kalashnikovs <sup>47</sup> .       <sub>43</sub>  Oskar Verkaaik, “A people of migrants: ethnicity, state and religion in Karachi”,  Comparative Asian Studies , n°15,  Amsterdam : VU University Press, 1994, pp. 10-23.  <sub>44</sub>  Hussein Haqqani was an IJT activist who later became Nawaz Sharif’s councillor ;  cf . Julian James Richards,  Mohajir  Subnationalism…, op cit , p. 249.  <sub>45</sub>  “The Campus mafias”,  The Herald , October 1988, pp. 52-65.  <sub>46</sub>  Oskar Verkaaik,  Inside the Citadel. Fun, Violence and Religious Nationalism in Hyderabad, Pakistan,  Ph.D  dissertation, University of Amsterdam, 1999, p. 151.   <sub>47</sub>  Ghulam Hasnain, “For us, Altaf Hussain was like a God. The diary of a former MQM militant”,  Newsline  (Karachi),  May 1997, p. 33. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  11  The APMSO bought its first weapons from the IJT and the National Students Federation  (NSF) while the MQM built a part of its armoury by trading cars for guns with the Pakistan  People’s Party (PPP) <sup>48</sup> . Feuding organisations were thus freely trading arms with each other  throughout the 1980s, forming what Elizabeth Picard has termed a “militia system” ( système  milicien ) in the cases of Lebanon and Northern Ireland <sup>49</sup> . However, at the end of the 1980s, the  rules of gun-running changed in Karachi and Sindh at large. In 1989, a report of the magazine  Newsline  suggested that “in the last one year, the business has been taken over by a new breed  of independent underground entrepreneurs – students and political activists patronised by political  parties who maintain what one student terms the ‘minimum safety distance’. These boys have not  only taken over the local distribution network, but also bring in their own supplies through regular  visits to the tribal areas. They travel in small groups, always by train, and return to Karachi with  their bags brimming with metal” <sup>50</sup> . The Mohajir students who resorted to that trade were initially  apprehensive, thinking that the Pathan gunsmiths would refuse to sell them weapons because  they would be turned against their brethren in Karachi. But ethnic prejudices were set aside by the  Pathans when striking deals with Mohajirs. A Mohajir activist, describing his first experience with a   Pathan gunsmith, thus recalls : “I was apprehensive at first. I asked him what would happen if he  went back on the deal saying that we were killing his Pathan brothers with his guns. And he said  “ Tum kaisa Musalman hai ? Hum ney Pathan ko khana hay ? Hamain roti chahiey ” [What kind of a  Muslim are you ? I can’t eat Pathans. I need my bread] <sup>51</sup> .     Between 1986 and 1989, the prices of guns went down by 40 to 50 % in Karachi. The TT- pistol sold for 5500 rs. in 1987. In 1989, it was priced at 3000 rs <sup>52</sup> . In the Frontier, the price of an  AK-47 went down from 40 000 rs. in 1980 to 16 000 rs. in 1989 <sup>53</sup> . During ethnic clashes in Karachi  and urban Sindh, “a rise in the prices of weapons was noticed because supplies were reportedly  being rushed from the NWFP” <sup>54</sup> , but the large influx of arms in Karachi in the following years  stabilised the prices of weapons and eventually led to their decrease. In this environment, a  culture of ultra-violence developed among Karachi’s and Hyderabad’s youths <sup>55</sup>  and firearms  became a “fetish” for a whole generation, i.e. objects which cease to be purely functional to take  on “an abstract power, an autonomous agency” <sup>56</sup> . Those deadly weapons were no longer the 
  Muslim are you ? I can’t eat Pathans. I need my bread] <sup>51</sup> .  
  
    <sub>48</sub>  Mohammad Anif, « The gun-runners of Karachi »,  Newsline , October 1989, p. 23.  <sub>49</sub>  Elizabeth Picard, « Liban, la matrice historique »,  in  François Jean, Jean-Christophe Rufin (dir.),  Economie des  guerres civiles , Paris : Hachette, 1996, p. 92.  <sub>50</sub>  Mohamed Anif, “The gun-runners of Karachi”,  Newsline , October 1989, p. 22.  <sub>51</sub>  Quoted by  ibid , p. 23.  <sub>52</sub>   Ibid , p. 22.  <sub>53</sub>  Rahimullah Yusufzai, « The Frontier connection »,  Newsline , October 1989, p. 26. In March 2001, an AK-47 sold for  10,000 rs. in Karachi.  <sub>54</sub>   Ibid , p. 26.  <sub>55</sub>  On the contribution of ultra-violence to the construction of a Mohajir identity in Hyderabad, see Oskar Verkaaik,  Inside  the Citadel, op cit .   <sub>56</sub>  Brian Keith Axel,  The Nation’s Tortured Body. Violence, Representation and the Formation of a Sikh “Diaspora” ,  London/Durham : Duke University Press, 2001, p. 31. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  12  attributes of the “uncouth and tribal Pathan” : they became “glamorous” to all and many young  Mohajir males started carrying arms as an ornament. The possession of arms also provided these  frustrated youths with a feeling of empowerment. “There is no greater feeling than having a well- oiled, loaded kalashnikov in your hotel room cupboard, with the whole hostel knowing about it”  declared a Mohajir student to the magazine  Newsline  in October 1989 <sup>57</sup> . Twelve years later, when  I visited the city, guns were not visible any longer, but many youths I met with were nostalgic of  the time when they could unload their AK-47s from the roofs of their houses. Those who could still  afford to wear pistols under their  kurtas  were generally sons of police officers and many envied  them. One week-end, a group of young residents of Clifton and Defence Housing Authority, two  posh areas separated from the rest of the city by the Clifton Bridge, asked me if I would be  interested in going to a “rave” at “French Beach” <sup>58</sup>  or, alternatively, if I would like to go “shooting  some rockets in Baluchistan”. For these youths, violence remained glamorous and fun.  
        T HE  “ N    
  T HE  “ NEW  H ONG  K ONG ”  OR ANOTHER  B EIRUT  ? 
    In the second half of the 1980s, these aggrieved and playful youths became the backbone  of the MQM and the main architects of the “parallel local state” <sup> 59</sup>  which the party started running in  Karachi after it swept municipal polls in 1987 <sup>60</sup> . This “secondary state” came into being through a  symbolic construction and occupation of space <sup>61</sup> . The visual environment was saturated with  political slogans and symbols, while boundaries between ethnically polarised communities were  materialised by khaki check-posts and barbed barricades. Since 1987, the MQM bastions are  situated in the middle income areas of District Central and District East, such as Nazimabad,  Liaqatabad, Azizabad, Federal B Area, New Karachi and Gulshan-e Iqbal. District South has  traditionally been under the influence of the PPP, which also has a strong presence in Malir.  District West, for its part, has remained under the control of the ANP, which is particularly powerful  in Baldia, Pathan and Qasba colonies. The last counting political force in the city is a dissident  faction of the MQM, the MQM (Haqiqi), which transformed Landhi, Shah Faisal Colony and Lines  Area into “no-go areas” for Altaf Hussain’s supporters after the launching of Operation Clean-Up in 
    <sub>57</sub>  Quoted in “The anatomy of violence”,  Newsline , October 1989, p. 15.  <sub>58</sub>  « French beach » is a private beach a few miles away from Karachi, where the sons and daughters of rich and mighty  Karachiites organize parties on week-ends ; in Pakistan, a “rave” usually means “a thumping party with pounding music  and not necessarily a substance fuelled all nighter” ; “Having a raving good time”,  The Friday Times  (Lahore), February  7-13, 2003.  <sub>59</sub>  Julian James Richards,  Mohajir Subnationalism…, op cit .   <sub>60</sub>  The MQM only got 29,5 % of the votes in the city but it was attributed 46.6 % of the councilor seats at the Karachi  Municipal Corporation.   <sub>61</sub>  Julian James Richards,  Mohajir Subnationalism ,  op cit , p. 346. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  13  1992. Until the military coup of 1999, most Karachi  mohallas  have remained ethnic enclaves  regulated by “armed clientelism” <sup>62</sup> . Many streets had “their own soldiers, an armoury, and a young  general”, who considered themselves “members of a heroic vanguard” <sup>63</sup> . With these armed youths  coming in charge of  mohalla  affairs in the city, public spaces came under attack and most  Karachiites retreated to the private sphere. The epidemics of violence in the city thus led many of  its residents to “a search for security through segregation [which] led to the generalisation of  segregation and insecurity” <sup>64</sup> . The destruction of Karachi’s “common world” gave birth to a myriad  of micro-territories which rapidly became hotbeds of separatism. Every  quaid  of  mohalla  started  managing his zone of influence as an autonomous state and Mohajir activists, though they  claimed to be the most ardent supporters of the Pakistani state, were the first to undermine it by  carving a territory for their community. In August 1988, MQM activists declared Urdu the official  language of District East and barbed barricades were set up around the party’s zones of influence  at the beginning of the 1990s. After the launching of Operation Clean Up, in 1992, the Haqiqis  followed the same strategy of ghettoization and in 1995 one Haqiqi leader based in Landhi  declared : “Let them make Karachi a separate province or country or whatever they wish, this will  remain my state” <sup>65</sup> .     In 1994, the rumour spread that Karachi would become the “new Hong Kong” after the  retrocession of the island to China. Rumours were also circulated that American companies were  planning to buy huge terrains along the coast and that the Aga Khan had urged his followers to  invest in real estate in Karachi. These rumours were probably circulated by real estate  entrepreneurs to give the market a boost and it is attested that in 1994-95, real estate agents from  the five city districts based their main argument for buying around “the bizarre speculation that  Karachi may well become a Hong Kong” <sup>66</sup> . The rumours did succeed in boosting the real estate  market, but they also had important political outcomes. Karachi has remained the financial capital  of Pakistan since Partition <sup>67</sup>  and these promises of prosperity have led Many Mohajirs to fantasize  about Karachi’s independence, privately at least since the party has always been careful not to 
  remain my state” <sup>65</sup> .    
    <sub>62</sub>  Daniel Pécaut, « De la banalité de la violence à la terreur »,  Cultures &amp; Conflits , n°24-25, Winter 1995, where the  author suggests that by offering armed protection to the residents of their zones of influence, militias contribute to the  fragmentation of urban space and to « the transformation of territory into a patchwork of micro-territories » (p. 162). An  English translation of this paper was published in Kees Koonings &amp; Dirk Krujit (eds.),  Societies of Fear. The Legacy of  War, Violence and Terror in Latin America , London : Zed Books, 1999.  <sub>63</sub>  « The anatomy of violence », art. quoted, pp. 17-18.  <sub>64</sub> Abdelkrim Mouzoune,  Les transformations du paysage spatio-communautaire de Beyrouth ,  1975-1996 , Paris :  Publisud, 1999, p. 108.   <sub>65</sub>  Mohammed Hanif, “Cry, my Karachi”,  Newsline , March 1995, p. 19.  <sub>66</sub>  « The Hong Kong factor »,  The Herald Annual , January 1995, pp. 58-59.  <sub>67</sub>  At the end of the 1990s, Karachi was still generating 25 % of state revenues and 23.2 % of the GNP. 33 % of the  country’s activities in the industrial sector were taking place in the city, as well as 61.6 % of the activities in the banking  sector and 37.6 % of the activities in the tertiary sector. The income per inhabitant is the highest in the country; in 1997,  at 900 dollars, it was more than twice the amount of the GNP per inhabitant. Half the vehicles registered in the country  belong to Karachiites, who also possess 35 % of the country’s televisions ; see Michel Boivin, “Karachi et ses territoires  en conflits : pour une relecture de la question communautaire”,  Hérodote , n°101, 2001, p. 186. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  14  alienate the “establishment” it claims to oppose by endorsing separatist projects publicly <sup>68</sup> . MQM  members settled abroad are generally more loquacious, on this delicate issue, than those who 
  remain based in Pakistan : 
  
  When the majority wants separate state and we get the support of other countries, then we can do it…  based on violence… because we will have to use violence. If MQM has to do… in order to… I’m not  saying MQM  should  do that, create that kind of environment where people suffer… but in my opinion, if I  was MQM leader, I would tell them to create that environment where we can make that state… it’s pretty  harsh but when you have to do it, one way or another, either you shut your mouth or you do it all the  way… Even if you have to kill few people… If you want to gain something then you have to loose  something… […] Karachi is going to grow so fast that we will control the whole of South Asia from there.  The job market is going to be so ideal that all the computer companies will come <sup>69</sup> . 
  If Sindh is under… say, for example… MQM’s control, all the cities of Sindh are under the MQM’s control,  in the true sense of the word, and we have Mohajir administration, and anything else, Mohajir police, etc.  then we can say that we’ll carry out more developmental programs, we will provide safety, safeguard to  the interests of foreign investment, we’ll have more foreign investment. I mean, I think we’ve given you our  manifesto. It says that all these restrictions on development and foreign industries will be lifted, so we’ll do  that and give special concessions for using Karachi port. So this package can be made very attractive…  so industry pours in. That’s why Hong Kong was made into Hong Kong, why Singapore became  Singapore, because of the port, because of the facilities given to them <sup>70</sup> . 
  Although separatist ideas seem to be more prevalent among Mohajirs settled abroad than  among those who remain based in Pakistan, this does not imply that the former are articulating a  “nationalism from afar” which would assume, in the words of Benedict Anderson, “a heavy sense  of guilt and overcompensation, a ritualistic and symbolic fervour often found in the attempt to  retain the old ethnic ingredients” <sup>71</sup> . It is impossible to make generalizations on Mohajir identity  politics abroad. If many MQM members in exile do not hesitate to demand the complete  independence of Karachi, it is primarily because their immediate environment is more favorable to  free speech. When they were confident that neither Pakistan officials nor MQM leaders would  know about what they would tell me, several of my interlocutors in Karachi admitted that the  separation of the town from Sindh and eventually from Pakistan was the only viable solution to the  “Mohajir problem”. Moreover, the first overseas members of MQM were more favorable to political  compromises than their comrades in Pakistan and many of them, particularly in North America,  were evicted from the party at the beginning of the 1990s due to this greater moderation. For  many Mohajirs settled abroad, the experience of emigration or exile actually had a tempering  effect ; they endorsed the democratic values of their place of residence and often came at odds  with the authoritarian political culture of the MQM. The founder of the first MQM unit in Canada 
  thus told me :   
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  15    <sub>68</sub>  In face-to-face interviews, MQM leaders are often more outspoken ; an American diplomat who met unofficially with  Altaf Hussain in London was even told that Karachi might separate from Sindh in the future, following Singapore’s  example; interview at the American consulate in Karachi, April 2001.    <sub>69</sub>  Interview with an MQM member exiled in America ; Washington D.C., 25/04/2000.  <sub>70</sub>  Interview with Tariq Meer, Joint Chief Organiser of the MQM UK &amp; Europe, London, 21/07/1999.                       <sub>71</sub>  Benedict Anderson,  The Spectre of Comparisons. Nationalism, Southeast Asia and the World , London : Verso, 1998.  We were quite independent, we had this in our constitution that we will not depart from Pakistani MQM,  we will follow their advice, we will follow their objectives but we will not take their directions. That was the  difference. Because we thought their way of doing politics was different from ours which is more  expliquer,  expliquer, expliquer … The view about the people and their persecutions was the same. The difference  was they wanted a  centralised  team, which meant that every move that you make in the world should be  first approved by them <sup>72</sup> .    When a new faction appeared inside the MQM (Altaf) in the summer of 1999, advocating the  liberation of Karachi and Hyderabad through armed struggle, it was led by a Pakistan-born British  citizen <sup>73</sup> , but it included several influential members of the MQM Coordination Committee based in  Pakistan, such as Khalid Maqbool Siddiqi. The resignation of the seven dissidents was refused by  Altaf Hussain and they were reintegrated inside the party after Imran Farooq, the suspected  leader of the MQM “militant wing” who had been “underground” for the last seven years,  mysteriously reappeared in London <sup>74</sup> . Farooq convinced the dissidents that the Mohajirs were not  in a position to ask publicly for “Mohajirstan”. Successive military operations had failed to  eradicate the MQM, but they had proved that urban insurgency could not succeed in Karachi and  Hyderabad. 1971 could not be repeated in urban Sindh and after the military coup of 1999, the  only option left for the MQM was to make a compromise with the army and its intelligence  agencies. The deal was struck a few months before the general elections of October 2002 <sup>75</sup>  and it  has ensured the party’s political survival to date. But no one can predict how long the truce will  last. The MQM has secured the post of governor in Sindh and it is presently using its alliance with  the “king’s men” to strengthen its position in Karachi, primarily against the Haqiqis but also against  religious parties and jihadist groups, which have become the MQM’s  bête noire  in the last few  years. However, the alliance between the MQM and the PML (Q) at the provincial and at the  central level may well prove to be temporary. The MQM has been the nemesis of all coalition  governments it has taken part in and its present alliance with the Punjabi “establishment” it has so 
  passionately combated in the past might well meet the same fate.  
       
    <sub>72</sub>  Interview with Samin Ahmad, Montreal, 4/04/2000.  <sub>73</sub>  Muhammad Anwar, who was at that time the Joint-Chief Organiser for the MQM UK &amp; Europe.   <sub>74</sub>  In July 2001, Imran Farooq told me that he never left Karachi during these seven years ; he also told me that a few  weeks before the rebellion, he had finally received the fake British visa he had been waiting for and that it was merely a  “coincidence” if he had reappeared in London at a time when his colleagues were “very upset”. His arguments obviously  failed to convince me.   <sub>75</sub>  Hasan Mansoor, “Has MQM struck a deal with the government ?”,  The Friday Times , August 30-September 5, 2002,  p. 4. Negotiations between the MQM and the army had started in December 2001, when the latter asked Altaf Hussain  to give up his anti-establishment views in order to bring his party into the political mainstream ; see Hasan Mansoor,  “Musharraf asks MQM to ‘clean up’ its act”,  The Friday Times , December 28, 2001-January 3, 2002, p. 4. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  16  F ROM  “M OHAJIR  T OWN ”  TO  “J IHADABAD ”   ? 
  
  Karachi plays a key role in Pakistani and Afghan jihadi networks since the beginning of the  Afghan war. It was the main port of entry for arms destined to the Afghan  mujahidin , half of which  never reached their destination. Karachi’s banking institutions <sup>76</sup>  have also appealed to islamist  groups from all over the Muslim world and some of its  madrassas  are known to preach a rigorous  and militant Islam. The most famous of these religious schools is the Binory town  madrassa  ( Dar- ul Uloom Islamia Binori ) <sup>77</sup> , which has become the hub of Deobandi Islam in Pakistan, along the  Haqaniyah  madrassa  of Akhora  Khattak, due to its role in the rise of the Tâleban and later in the  foundation of the Jaish-e Mohammed (JeM) <sup>78</sup> . Since 1994, Karachi has been affected by  “sectarian” violence <sup>79</sup> . Since 1995, foreign interests have also come under attack in the city <sup>80</sup> ,  which has been the theatre of the largest anti-American demonstrations that took place in  Pakistan after 09/11.  Jihadi  organisations are also making their presence felt in the city through a  number of publications such as  Islam ,  Zarb-e momin ,  Al-Badr , and the more recent  Shamsher  and 
  Ghaiva Times <sup>81</sup> .  
    <sub>76</sub>  Karachi is the financial capital of Pakistan and it concentrates 50 % of the bank assets in the country ; all the major  Pakistani banks have their head office in the city and most foreign banks operating in Pakistan have set up their main  branch here as well. The development of Karachi’s banking sector predates independence ; in the 1860s, several banks  started operating in the city, such as the Agra and Masterman Bank, the Agra and United Service Bank and the Oriental  Cooperation Bank. The Bank of Kurrachee was founded in 1861 and several other banks opened branches in the city in  the following years, such as the Chartered Bank of India, Australia and China, the Sindh, Punjab and Delhi Ltd. and the  Bank of Bombay.    <sub>77</sub>  The  Dar-ul Uloom Islamia Binori  has 8000 students from all over the world. In Sindh at large, 21,000  madrassas  have  been identified, which provide education to 2 million students, of whom 21,000 are foreign nationals. 20  madrassas  and   30 “Model Schools” (as defined by the Education Department after  madrassas  were accused to be training  jihadis )  would be run by the Jama’at-ud Dawa (the parent organization of the Lashar-e Taiba) in Sindh. In Karachi, the JuD’s  bastion is the  Ahl-e Hadith Jamia al-Darshat-ul-Islamia  university.   <sub>78</sub>  The foundation of this jihadist organization, which is organically linked to the Sipah-e Sahaba Pakistan (SSP), was  announced by Masood Azhar at the Masjid-e Falal, in Karachi, on 3 February 2000. Masood Azhar is a former student  of the  Dar-ul Uloom Islamia Binori , where he taught before joining jihadists in East Africa and later in Kashmir. Two  other “Binory Town” professors played a key role in the foundation of the JeM : Mufti Nizamuddin Shamzai and Maulana  Yusuf Ludhyanvi (the latter was the commander-in-chief of the Sipah-e Shahaba Pakistan in Karachi). In May 2000,  both of them left for Afghanistan, where they tried to convince the Tâleban to extradite Ussama Bin Laden. On May 18,  2000, two days after his return from Afghanistan, Ludhyanvi was assassinated in Karachi.  <sub>79</sub>  4000 people have been killed in terrorist-related violence in Karachi since 1994, but 300 “only” have fallen to the  bullets of sectarian terrorists. Sectarian violence did not affect Karachi until 1993 but claimed 57 lives in 1994, 98 in  1995, 13 in 1996, 28 in 1997, 8 in 1998, 58 in 2001 and 4 in the first four months of 2002. In 2001 and 2002, sectarian  terrorists stopped targeting mosques and  imambargahs , which had become heavily guarded, to focus on Shia  “professionals” (doctors, lawyers, etc.). However, on February 22, 2003, two men riding a motorbike attacked an  imambargah  in Rafa-i Aam Society and killed 9 people. On the presence of sectarian groups in Karachi, see N.S. Ali,  “Doctors under fire”,  Newsline , August 2001 ; Masood Ansari, « Moving target »,  Newsline , February 2002 ; N.S. Ali,  « The Jihad within »,  Newsline , May 2002.  <sub>80</sub>  In 1995, an agent of the CIA, Gary Durrell, and another of the NSA, Jacqueline Van Landingham, were gunned down  in their van on Sharah-i Faisal Road, the city’s main artery, which links the airport to the city center. In November 1997,  five employees of the Houston-based Union Texas were killed in a similar manner and attacks on foreign targets have  multiplied since the beginning of the American “war on terror” ; on May 8, 2002, 11 French engineers died in a suicide- attack which was the first of its kind in Pakistan ; one month later, the American consulate was the target of another  kamikaze-attack, which resulted in the death of 15 Pakistanis. In December 2002, the Macedonian consulate was  bombed and three Pakistanis with their throats slit were found in the rubble.   <sub>81</sub>  The last two publications are the new versions of the  Jaish-e Mohamed  and the  Jihad Times , which were banned in  February 2002 ;  cf . Amir Rana, “Jehad Inc -back in business”,  The Friday Times , January 17-23, 2003, p. 5. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  17  All these elements do not make Karachi a bastion of radical Islam, though. Since it defeated  the JI in the 1987 Karachi municipal elections, the MQM has remained unbeatable in urban Sindh  and neither the Haqiqis nor the religious parties, MQM’s arch rivals, have been able to cut deep  into the MQM’s vote-bank. The JI did sweep eleven of the eighteen city districts in last municipal  elections, which were held in 2000, but this success was primarily the outcome of the MQM’s  boycott of the elections. During October 2002 general elections, the Haqiqis won one National  Assembly (NA) seat <sup>82</sup>  and the Jam’at four, but the MQM won seventeen NA seats <sup>83</sup>  and forty two  Provincial Assembly (PA) seats. Until then, the MQM had never secured more than fifteen NA  seats and thirty one PA seats, in 1990 and 1988 respectively. The recent performance of MQM at  the polls has been presented by commentators of Karachi politics as a disappointing one because  the MQM’s arch rivals have won a few seats at the national assembly and because two top-rank  cadres of the party were defeated in Karachi (Nasreen Jalil) and Hyderabad (Aftab Sheikh) <sup>84</sup> . But  when comparing the results of October 2002 elections with those of past elections, it appears that  the MQM has retained its political hegemony over urban Sindh. After compiling data from previous  elections, it even turns out that the MQM has never won so many NA and PA seats in the past.  Such comparisons do not make much sense, though. The number of NA seats increased from  thirteen to twenty in Karachi during last general elections, and similar increases have taken place  in other parts of the province. Moreover, substantiated allegations of polls-rigging make the results 
  of these elections unreliable.  
   
  Results of national elections in Pakistan, 1988-2002 
    Party    Number of seats  won in 1988  elections 
    Number of seats  won in 1990  elections 
    Number of seats  won in 1993  elections 
    Number of seats  won in 1997  elections 
    Number of  seats won in  2002 elections 
  MQM  13   15  boycott  12  17  PPP/PDA  92  44  92  17  62  PML  -  -  75  134  14 (PML – N)  IJI  92  106  -  -  -    Results of provincial elections in Sindh, 1988-2002  Party  Results in the 1988  elections  Results in the 1993  elections  Results in the 1997  elections  Results in the 2002  elections  MQM  31  28  28  42  PPP/PDA  67  46  36  50  PML/IJI    6  15  - 
  
  Results of provincial elections in Sindh, 1988-2002 
   
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  18    <sub>82</sub>  Mehmood Qureshi is the first Haqiqi candidate to have won a seat in the national assembly.  <sub>83</sub>  The first results released by the Electoral Commission were attributing 13 NA seats to the MQM, but when the new  Assembly opened its first session, the number of MQM representatives had somehow mysteriously risen to 17…  <sub>84</sub>  Hasan Mansoor, « MQM shake-up will test Altaf’s control »,  The Friday Times , November 15-21, 2002, p. 2.   
  Clashes between MQM and Muttahida Majlis-e Amal (MMA) workers <sup>85</sup>  have become more  frequent in the city since October 2002 elections. During the electoral campaign, MQM and MMA  activists even exchanged gunfire in the Paposh Nagar locality <sup>86</sup> . Among the religious parties which  have united under the banner of the MMA, the most bitter adversary of the MQM is the JI,  although MQM activists, many of whom happen to be Shia, also clashed recently with Barelvi  militants of the Sunni Tehrik (ST) <sup>87</sup> . In January 2003, the 73-year-old city  nazim , Naimatullah  Khan, who happens to be a former Karachi  amir  of the JI, has infuriated the MQM by declaring  that he would “gradually turn Karachi into an Islamic, welfare society” and by pushing through a  resolution in the City Council making it compulsory for female students in government-run  institutions to wear the  hejab <sup>88</sup> . The scarf was already part of schoolgirls’ uniforms in the city,  though, and the  nazim ’s program of islamicization is actually much ado about nothing. Karachi  remains “Pakistan’s secular centre” <sup>89</sup>  and it is not this septuagenarian, whose legitimacy is open  to question <sup>90</sup> , who will turn it into a bastion of the Islamic revolution. Altafis are presently at  daggers drawn with  jama’atis  in the city and on January 18, 2003, Altaf Hussain accused the MMA  of “conspiring to destroy peace in Karachi and the rest of Sindh”, to which the MMA replied that  the MQM-dominated government in Sindh had “consciously embarked on a policy of confrontation  with the MMA to destroy peace and to obstruct progress and development through the local  government” <sup>91</sup> . In this emotionally charged context, the recent murder of two MQM party workers,  Salman Farooqi and Syed Masood Ali, was quickly attributed to the JI by the Altafis, but the latter  did not elaborate on the fact that the victims were personal acquaintances of their killers, to whom  they had offered a share in the  bhatta  (protection fee) they collected from businessmen, expecting  to be authorized to set up a small business in the zone under their foes’ control in exchange <sup>92</sup> .  These improbable connections are reminiscent of the links between the MQM and its Pathan and  Sindhi rivals of the 1980s and they suggest that despite the confrontation between their parties,  MQM and JI activists are sometimes cooperating, although unofficially and mainly on criminal  matters, at the local level. Press reports also suggest that before President Musharraf’s 2002  crackdown on sectarian and  jihadi  outfits, which delighted the MQM, many Mohajir activists had  started switching over to the  jihadi  organisations when “they [had] realised that having a beard in 
    <sub>85</sub>  The MMA is a coalition of Sunni and Shia religious parties, which was formed last Fall to contest the first general  elections held in Pakistan since General Musharraf’s coup.   <sub>86</sub>  Hasan Mansoor, “Karachi electioneering becomes violent”,  The Friday Times , September 27- October 3, 2002.  <sub>87</sub>  During October 2002 elections, an ST’s candidate from NA-249 and his rival MQM candidate, Aamir Liaqat Hussain,  have lodged cases against each other for “generating violence and disrupting the campaign” ; see Hasan Mansoor,  “Karachi electioneering becomes violent”, art. quoted.  <sub>88</sub>  Hasan Mansoor, « Islamicising Pakistan’s secular centre »,  The Friday Times , January 17-23, 2003, p. 3.  <sub>89</sub>   Ibid .   <sub>90</sub>  Khan rose to power largely because the MQM boycotted the Local Bodies Elections in 2001. The Jama’at was then  able to take eleven of the eighteen constituencies in Karachi.   <sub>91</sub>  “MMA conspiring to destroy peace : Altaf”,  Dawn , internet edition, 18/01/2003.        <sub>92</sub>  Hasan Mansoor, “An eerie sense of déjà vu”,  The Friday Times ,24-30/01/2003. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  19  Pakistan gave them a licence to get away with virtually everything” <sup>93</sup> . Some Barelvi members of  the MQM’s militant wing also switched over to the Sunni Tehreek <sup>94</sup> . This infuriated the MQM top- brass because the young thugs are the backbone of the party at the local,  mohalla  level,  containing militarily the party’s adversaries and collecting on its behalf  bhatta  and sacrificial hides,  which are the MQM’s two main sources of income. Their desertion was thus putting the MQM’s  survival at stake in Karachi.   As we saw earlier, the conflict between the MQM and the religious parties, particularly the JI,  is already ancient. This rivalry, which takes roots in Karachi’s criminalized campus politics of the  early 1980s, has been at the heart of Mohajir identity politics. “Mullah-bashing” has served the  party at the national and at the international level. In urban Sindh, it was used to cut into the  religious parties’ vote bank and to craft a Mohajir identity which links ethnicity with religiosity,  equating  “Mohajir-ness”  with  “secularism”  and  “Punjabi-ness”  or  “Pathan-ness”  with  “fundamentalism”. The MQM has also used this tale of “law-abiding secular Mohajirs  vs . evil  jihadis ” to conquer hearts and minds abroad. The MQM started using this anti-jihadist rhetoric for  international purposes before 09/11. Facing accusations of terrorism and criminalisation, the MQM  did not receive the support it expected from the “international community” in the 1990s, and it saw  in “mullah-bashing” an easy way to improve its image abroad. In the post-09/11 context, the MQM  has reiterated its attacks against  jihadis , surfing on the global “green scare”. When the JI and  other religious parties started demonstrating in Karachi against American military operations in  Afghanistan, Altaf Hussain asked his followers to organise a massive “anti-terrorist” rally in the  city. MQM activists based in New York and New Jersey were also mobilised in this transnational  public relations offensive. At Altaf Hussain’s request, they set up relief committees providing help  to the victims of the attacks <sup>95</sup> .   Although the MQM is instrumentalising secular values to promote itself abroad and to  counter its rivals in Pakistan, it has never been a truly secular party. In the past, Altaf Hussain’s  islamic rhetoric has taken two forms : a reinterpretation of the Shia tradition of self-sacrifice and a  re-enunciation of the principles guiding the Sufi  pir-murid  relationship <sup>96</sup> . The MQM party workers  murdered by the police or by the Haqiqis are qualified as  shaheeds  (martyrs) and their families are  praised and taken care of. During Moharram, the MQM also provides medical help to those  wounded in  ashura  processions and it uses the commemoration of Imam Hussain’s martyrdom  not only to keep alive the memory of its own martyrs, but also to sustain new vocations among its  supporters. Altaf Hussain has also relied on the sufi idiom of submission to build a highly 
  survival at stake in Karachi.  
  to the victims of the attacks <sup>95</sup> .  
    <sub>93</sub>  Masood Ansari, « Moving Target »,  Newsline , February 2002.  <sub>94</sub>  This Barelvi sectarian organization was launched in 1992 by Maulana Saleem Qadri, a 32-year-old Gujarati Mohajir  who started his political career as an activist of the APMSO before joining the Dawat-e Islami of Maulana Ilyas Qadri,  from which he later disassociated. Saleem Qadri was murdered in May 2001 in the Rasheedabab locality (situated in  District West) and in January 2002, the Sunni Tehreek was placed under observation by the Pakistan government.   <sub>95</sub>  See [ http://www.mqm.org/English-News/Sep-2001/news010913.htm ]  <sub>96</sub>  Michel Boivin, “Karachi et ses territoires en conflit”, art. quoted, p. 197. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  20  centralised party around his own charismatic persona. The relationship between  pir  Altaf and his  murids  is reminiscent of the Naqshbandiyyas’  suhbat , which reveals itself in  tawajjuh , “the  concentration of the two partners upon each other that results in experiences of spiritual unity,  faith healing, and many other phenomena” <sup>97</sup> . Before being admitted inside the MQM, candidates  are given tapes of Altaf Hussain’s speeches to meditate upon and the  pir  of Azizabad is often  asked to embrace new born infants to make them benefit from his  barakat . Thus, for the majority  of Mohajirs, Altaf is not only a secular  pieta  embodying the sufferings of his people <sup>98</sup> , but also a  spiritual leader who epitomises “a human promise and ethical power beyond the ordinary” <sup>99</sup> . And  like the sufi saints he got inspiration from, Altaf Hussain is an ambivalent figure : he is an object of  devotion and love but he also seen by his followers and foes alike as an unpredictable and  potentially dangerous character <sup>100</sup> .   Whereas the old rivalry between the MQM and the religious parties, however ambivalent it  may be <sup>101</sup> , has taken a new intensity since the JI has swept municipal polls in Karachi, another  battle is presently raging in the city. The Haqiqis, once the “blue-eyed” boys of the Pakistan  military, have come under threat of eviction from their bastions since General Musharraf’s  November 8, 2002 statement that “no-go areas will soon be abolished in the city”. This  announcement, pointing to Islamabad’s desire to co-opt the MQM (Altaf), has obviously raised  tensions in the city, which have been running high since October 2002 elections <sup>102</sup> . If the  government is seriously considering opening up these areas, it will imply resettling 1200 families  considered pro-MQM in them, which is unacceptable to the Haqiqis. The latter have already  announced that they will not allow “the killers of [their] workers to enter [their] areas” <sup>103</sup> . The  murder of Khalid Bin Waleed, a former MQM MNA and Transport Minister, on February 16, 2003,  has not helped defusing the tension between Haqiqis and Altafis. The former, who have been  betrayed by their allies in Islamabad, are now running for their lives, often literally. However, the 
  potentially dangerous character <sup>100</sup> .  
  
    <sub>97</sub>  Annemarie Schimmel,  Mystical Dimensions of Islam , Chapel Hill : University of North Carolina University Press, 1975,  p. 366.  <sub>98</sub>  For Oskar Verkaaik, Altaf Hussain is “a human icon that  absorbs  rather than  expresses  meaning” ; see Oskar  Verkaaik,  Inside the Citadel ,  op cit , p. 52.  <sub>99</sub>  Pnina Werbner &amp; Helene Basu (eds.),  Embodying Charisma. Modernity, Locality and the Performance of Emotion in  Sufi Cults , London : Routledge, 1998, p. 5.  <sub>100</sub>  On the ambivalence of popular representations of  pirs  in Pakistan, see Lukas Werth, “ ‘The saints who disappeared’:  saints of the wilderness in Pakistani village shrines”, in  ibid , p. 89.  <sub>101</sub>  As we saw earlier, the rivalry between MQM and religious activists takes roots in “deceived love”, which Georg  Simmel identified as a major source of conflict ; see Thomas J. Scheff,  Bloody Revenge. Emotions, Nationalism and  War , Boulder : Westview Press, 1994.  <sub>102</sub>  During October 2002 elections, a member of the Haqiqi election cell, “Javed”, was shot dead in Landhi by two armed  men on a motorcycle. A week after the elections, an MQM worker, Farooq Sarbazi, was ambushed in Lyari. After it  struck a deal with the PML (Q) to form a coalition government in Sindh, the MQM (A) got the sole Haqiqi MNA, Younous  Khan, arrested from the premises of the provincial assembly building, and in February 2003, Khalid Bin Waled, a top- rank MQM activist was murdered by “unidentified gunmen”.   <sub>103</sub>  Quoted by Hasan Mansoor, « Is Musharraf serious about opening the no-go areas ? »,  The Friday Times , November  15-21, 2002, p. 5. 
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  21  Haqiqis’ firepower is still to be reckoned with and the “liberation” of “no-go areas” by Altafis  promises to be long and brutal.   Karachi will undoubtedly remain a violent city in the future. Hundreds of thousands of arms  are still stocked by its inhabitants and none of the structural problems of the city has been tackled  with. The federal government has recently manifested its desire to address the city’s transport  problem but the solutions it has proposed will have dramatic repercussions for the inhabitants of  kacchi abadis <sup>104</sup>  and the MMA has started politicising the issue <sup>105</sup> . The MQM’s alliance with the  Punjabi establishment at the federal level is fragile and the stability of the provincial government is  precarious. The rivalry between the MQM-dominated provincial government and the JI-controlled  Karachi municipality is also explosive, whereas the decade-old armed confrontation between the  Haqiqis and the Altafis has entered a new, probably decisive, phase. Although the MQM will come  under increasing pressure from the Haqiqis and the religious parties in the coming months, its  main challenge will come from its own ranks. By striking a deal with Sindhi nationalist groups such  as the Jiye Sindh Qaumi Mahaz in 2001, and by presenting non-Urdu speaking candidates in  October 2002 elections, Altaf Hussain alienated many Mohajirs in Pakistan. His attempt to heal  the rift between Mohajirs and Sindhis was not understood by many of his Urdu-speaking followers  while it failed to convince Sindhis.  Pir  Altaf’s marriage to a Baluch also infuriated many MQM  supporters and the party’s last electoral campaign was particularly dull. In some constituencies,  MQM voters went to poll stations only after “unknown persons” threatened cable operators to  “shut or cut” <sup>106</sup> . The MQM’s last gambit –its alliance with the Punjabi establishment it has so  vigorously combated in the past- might also prove costly on the long run. Last but not least, the  pro-American stance of the party risks to alienate many Mohajirs who may not support the agenda  of the religious parties but who are outraged, like most Pakistanis, by American interferences in 
  promises to be long and brutal.  
  Pakistan social and political life.  
     
  Laurent Gayer – A divided city. “Ethnic” and “religious” conflicts in Karachi, Pakistan – Mai 2003  http://www.ceri-sciences-po.org  22    <sub>104</sub>  On the Lyari Expressway project, which risks to make hundreds of thousands of people homeless in Karachi, see  Naziha Syed Ali, “Highway to Hell”,  Newsline , August 2002.  <sub>105</sub>  On January 28, 2003, the provincial parliamentary leader of the MMA, Maulana Umar Sadiq, announced that the  MMA would soon table a motion against the construction of the Lyari Expressway in the Sindh Assembly.   <sub>106</sub>  Mazhar Abbas, « The MQM’s New Reality »,  Newsline , November 2002. 