By: Mehr Jan Gidaan TV
The land is not only the guarantor of self-reliance, but it is the land that immortalizes a nation, and it is the most effective element of all the elements of the formation of national consciousness. Scholars in history have brought this important topic under discussion from time to time. Hegel’s lectures on history, which later appeared in the form of a book named “Philosophy of History”, where much has been written on geographical division and its effects. Hegel has also interpreted history in terms of geography, and how geography contributes to the history of nations.
In the philosophy of history, nations are not just prisoners or slaves of geography, but rather, through subjective experiences and dialectical processes, they move towards freedom while being situated within geographical contexts. According to Hegel, nature is the first milestone from which man achieves freedom within himself. Marx’s means of production, which gives rise to superstructure, is to some extent dependent on geography in the form of land, coast and resources. Therefore, the identity and freedom of any nation are necessarily tied to its geography, and geography plays a vital role in shaping national and cultural formation. Throughout history, imperial powers, aware of the internal relationship between geography and power, have exploited geography (land, coast and resources) as a tool. Edward Said writes in Culture and Imperialism that imperialism’s central struggle is undoubtedly over land. That’s why the dream of man’s freedom on occupied land has always remained incomplete. Resistance against oppression not only gives new life to your nation but also revitalizes the land that colonial powers had ruined with the ropes of their tents and scratches of their boots. The land is not only your identity, but the root of your history is rooted in it. As Sahir Ludhianvi said, ‘It’s a beautiful land of dreams’ where mountains and valleys safeguard culture. Even the herbs, rocks, or pebbles revitalize your soul, bringing freshness and vitality.
This love for one’s land, dreams and concept of freedom is natural. As Rousseau said, ‘Giving up one’s freedom is equivalent to giving up one’s humanity.’ This emotional attachment certainly doesn’t apply to those who occupy and dominate others’ land. Instead, this genuine love is a precious gift from nature, reserved for those who are the rightful heirs of the land. For them, interests rooted in the land become secondary compared to the emotional attachment in it. Because the attachment of the real sons of the soil transcends material gains, while becoming a matter of life and death. One has to keep in mind that the homeland is crucial for indigenous people, while for colonizers, material interests tied to the land are paramount. Thus, they are never ready to sacrifice for the land. As soon as they hear the footsteps of the occupier and resistance begins, they prefer to become traitors rather than defenders of the land.
Alongside emotional attachment, your homeland is always where your ancestors are buried and where your land embraces your future generations. Your body and soul, life and death, are deeply connected to the land. Your connection to family, tribe and nation is ancient and natural. Like the characters of Garcia Marquez, which is the best reflection of the situation, “We will not go, he said, because our son was born here, none of us have died here yet. Until someone is buried in a place, it isn’t ours.” The Baloch land not only takes its real children in its arms, but its geography is also a refuge for them in every respect in the form of mountains, valleys, and seas. According to Edward Said, “No one is free from geography, and no one is completely free from conflict for the sake of geography.” This struggle is complex and interesting because it is concerned not only with soldiers and rules but also with ideologies, personalities, imaginations and ideas.
According to Hagel, “attention should be paid to special geographical distinctions and they should be considered as essential and based on just distinctions as opposed to accidental situations.” In other words, they also attain chronological maturity, that is, in simple terms, history brought it to the destination of evolution itself and then in a dialectical way it was helpful for the journey of history. As if this choice is natural. As per Hegel, there are three main aspects of these distinctions: “High rainfed areas, mountain ranges”, “valleys and plains” and “coastal areas adjacent to the sea”. The Baloch are fortunate that the highlands, rich in minerals; the center of civilization, and the maritime coastal regions are simultaneously part of this land. From Mehrgarh to Nowshera and the city of Sokhta is the civilization of this land, which promoted civilizational consciousness and awareness. Today, scientific evidence is being collected in the social sciences about how this thousands of years old civilization contributed to the evolutionary process. The imperialist forces have divided the Baloch land into three parts, the Baloch land is divided into Pakistan, Iran and Afghanistan, and the Baloch nation is living in an unnamed homeland without their nation-state which is referred to as “Stateless Nation”.
While the Nation State has become a reality of today’s world by passing through the turbulent valleys of history, which still has a long way to go. History tells us that the Baloch land stretches from the west of the Indus River to the Kirthar mountain range, reaching Kerman, and from Helmand to Bandar Abbas. It is not a fictionalized history nor a dream of any poet, but from Sanskrit books (Avadana Kalpalata) to the poetry of Firdousi (non-Baloch), there is a mention of Baloch land and Baloch nation. It is evident from history that the Baloch people have inhabited the areas surrounding the western banks of the Indus River. Even today, if you go to buy fish in the areas adjacent to the sea from Gharo Thatta to Kia Mari (Kemari), then you may find fishermen from any nation or language, but they will call out fish names in the Balochi language.
It is a historical fact that the nations living on the banks of the river have been calling the names of the fish to the forces of production in their own language. The second major characteristic of local communities is their impoverished condition. Their pale faces and hardworking nature are proof of their local identity. The third major characteristic is that throughout history, indigenous people have always been considered inferior in every aspect, whereas settlers have a relationship with the land only to the extent of their interests, and thus, they exploit the land wherever they reside. Indigenous people have rarely avoided exploitation despite their resistance throughout history. Similarly, the regions of Koh-e-Sulaiman and DeraJat remained under the control of the Kalat State. Nawab Marri’s demands during the dissolution of the One Unit included a crucial request to reintegrate areas of Balochistan that were given to Punjab, Sindh, and Frontier into Balochistan once again. However, Pakistan overlooked this demand after the One Unit’s dissolution, reflecting a colonial mindset.
Baba Marri considered the Baloch-Afghan relationship crucial, particularly in the context of Afghanistan. Although, as per him, his activities were limited in Kabul, he prioritized exile in Afghanistan due to the mass migration of thousands from his tribe. In Afghanistan, he nurtured the thought and action of resistance for Baloch land. As far as the issue of Baloch territory in Afghanistan or Afghan territory in Balochistan is concerned, the Baloch national leadership recognizes Pashtun land as belonging to Pashtuns and Baloch land as their historical homeland, contrary to expansionist tendencies. The Baloch national leadership, adhering to nationalism, is not in favor of expansionism on any nation’s land, nor does it support expansionism on its own homeland.
This exemplifies the lovely patriotism of oppressed nations. Any form of expansionism, whether in the name of religion, civilisation or nationalism, is considered aggression, colonialism, and imperialism. Occupying someone else’s land and altering demographics through settlement is the worst form of colonialism. Afghanistan, as a neighboring country, is relatively a safe haven for Baloch, but Baloch leadership must remember that states prioritize their own interests above others. History bears witness that even arch-rival states always maintain backdoor channels, as interstate politics is never one-way. States can make U-turns anytime, considering their self-interest. These policies are referred to as ‘Deep State Policies’ in political science, which often remain invisible on the surface. In the realm of ‘Deep State Policies’, each state plays its own card; now it’s up to the leadership of subjugated nations to decide whether they’ll fuel wars for states or play their own game, prioritizing their national interests. Baba Marri used to express concerns regarding Afghanistan, saying ‘What if they start making our decisions without even consulting us?’ In this entire situation, the Baloch nation’s historical awareness, national dignity, and character are crucial for future generations.
Iran, in contrast to Afghanistan, is pursuing colonial policies similar to Pakistan’s, but with different approaches. Iran-based Baloch are being exploited by emphasizing Sunni Muslim identity over Baloch identity, fostering anti-Shia sentiments. Imperial powers are using them as proxies in the name of Islam. Now it’s up to them to prioritize their land and nationality (shared values) over becoming proxies. They should resist Iran’s exploitation, fighting for their territory, as Iran’s human rights violations against its citizens are well-known. Specifically, Iran has made it a habit to label Baloch as Sunni minorities and hang them.
In Iran, Baloch are living ‘as slaves of the lower class’, as described by Baba Marri.
If we look at the historical relationship between Baloch and Iran, it has been one of enmity rather than neighborliness. Iran cannot tolerate the independence of Balochistan, just like Pakistan. Initially, the word ‘Sistan’ was added to Balochistan, and now Iran is trying to erase the name ‘Balochistan’ from occupied ‘Sistan-Balochistan’, indicating that even the name ‘Balochistan’ is unbearable for them.
Baba Marri said, ‘Iran and Punjab will not easily give us our rights; in 1973, Punjabi and Iranian forces together unleashed a wave of atrocities on Baloch.’ That’s why its policies are not hidden in history, and it is also alleged that the Baloch parliamentary leadership worked for Iranian intelligence in this regard, which has been written about by Hassan Firdost, the chief of Iran’s secret agency SAVAK. In Iran, where there is a ban on Balochi literature, genocide of the Baloch people is also ongoing to some extent through drugs and death squads, particularly in areas such as Khash and Sarawan. Even today, the echo of Iran and Pakistan’s intelligence sharing can still be heard, with numerous incidents bearing witness to it. It is imperative to scrutinize Iran’s history and present with precision, considering their future implications.
Baba Marri, who had no soft spot for Punjabis, similarly viewed Gajjars (Iranian forces) to be equivalent to Punjabis in historical context and openly expressed his hatred. The Baloch land, fragmented across Pakistan, Afghanistan, and Iran, is naturally bound together by deep ties. The survival of the Baloch nation lies in its unity, and national dignity resides in geographical integrity and national unity. The entire Baloch land is the guarantor of the Baloch nation.
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