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    No Clear Vision to End Violence in Afghanistan

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    Afghanistan has been engulfed in bloodshed and confusion for decades. The deal between the United States and the Taliban signed on February 29 in Doha, Qatar, has added more tension to the conflict by creating competition among anti-government militants. Groups such as the Islamic State Khorasan (ISK) compete with the Taliban for political success and influence by perpetrating more violence. At the same time, they look to each other’s success as a source of inspiration and cooperation.

    No Place for Naivety in Afghan Peace Talks

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    On November 2, Afghanistan was shocked by an attack on Kabul University that killed 35 students and wounded 50; officially, the death toll stands at 22, with 27 wounded. It was the latest of the many attacks on the country’s educational institutions. On October 24, a suicide bomber targeted the Kawsar-e Danish education center in western Kabul, killing at least 43 and wounding a further 57. In August 2018, another suicide attack in western Kabul on the Mawud tutoring center, which, like Kawsar-e Danish, was located in a Shai-dominated area, killed at least 48 and wounded 60. The victims at both schools were under the age of 20, some of them were as young as 14.

    Who Killed the Students?

    Due to the highly complex environment, survival for the people of Afghanistan is just a matter of chance. Sajjad Nijati was wounded in the attack on Kabul University. He is also one of the survivors of the attack on the Mawud education center. He has lost three of his family members in the attack on Kawsar-e Danish.

    ISK claimed responsibility for all three attacks, while the Taliban denied any connection. However, the Taliban attack on the American University of Afghanistan in August 2016 killed 14 and wounded 35, again mostly students. The attacks on Kawsar-e Danish and Mawud were mainly against the Shia Hazaras, a historically persecuted group that has invested in education as a strategy to break the cycle of its precarious position inside Afghanistan. Shamsea Alizada, a survivor of the attack on Mawud, topped the country’s national university tables by achieving the highest score out of nearly 200,000 students this year. When the attack happened, she was 15 and could have lost her life like many of her friends.

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    The day after the university attack, students protested and carried slogans against the Islamic State and the Taliban that read “Don’t kill us.” All in all, 13 people have been detained for their failure to prevent the attack, including the security commander of Kabul University and the district chief of police. However, Vice President Ambrulah Saleh reversed the decision arguing that the problem is systematic and needs broader attention. It is still unclear whether those arrested have been released.

    The question remains unanswered as to how the three gunmen entered the university campus. Kabul University has three main gates that are blocked by police checkpoints. The terrorists entered from the north gate, which is usually overseen by a large number of police officers who check all visitors’ IDs. With no sign of an explosion at the gate, Saleh, hours after the attack, called it an “intelligence failure.”

    Research shows that Afghan universities have been exposed to extremism in recent years and have become fertile ground for recruitment for groups like ISK and the Taliban; in July 2019, Afghan security agencies arrested three ISK recruiters at Kabul University. On November 14, Vice President Saleh announced that security forces have arrested the mastermind behind the attack on Kabul University. According to Saleh, Adel Mohammad was recruited by the Haqqani Network, a branch of the Taliban based in Miramshah, Pakistan, and had gone missing three years ago after completing his third year at Kabul University’s faculty of sharia law.

    Proxy War, Terrorism, Confusion

    In their peace deal with the US, the Taliban agreed to stop bombing urban centers and cut ties with other terrorist groups such as al-Qaeda. However, according to the US special inspector general for Afghanistan reconstruction, attacks by the Taliban have increased by 50% in the past three months, to at least 55 attacks per day around the country. Since the official inauguration of the intra-Afghan talks in Qatar on September 12, the has been no reduction in civilian casualties. The Taliban use military operations as a bargaining chip in the talks, which has increased concerns about the group establishing a totalitarian and discriminatory regime in the country if it comes to power as a result of the negotiations.

    The frequently reported links between the Taliban and al-Qaeda remain another concern. Last month, Afghan security forces killed a senior al-Qaeda leader in Ghazni province in areas controlled by the Taliban. Another al-Qaeda member was killed in a Taliban-influenced area in Farah province, in the west. Research also shows that there has been cooperation — as well as clashes — between the Taliban and ISK in the past.

    Many in Afghanistan view the Taliban as responsible for hosting and cooperating with various terrorist groups. The continued war by the Taliban has severely undermined Afghanistan’s political stability, economic development and security. This has weakened the government’s functionality and territorial control, opening the door for other militant groups such as ISK. Both ISK and the Taliban have similar ideological positions toward secular education, and the situation on the ground today makes it clear that the war has turned into a deliberate strategy of indiscriminate violence against education centers and youth in the country.

    There are three theories about recent urban attacks in Afghanistan. The first is that the Taliban organize the attacks but deny responsibility to benefit from the chaos and backlash against the government, which allows ISK to claim responsibility. Vice President Saleh claimed that the ISK claiming the attack on Kabul University was fake. Saleh pointed to a Taliban flag apparently found at the scene as evidence of Taliban involvement. According to the vice president, the weapons found at the scene do not match those in photos released by ISK. The Taliban, however, rejects these claims.

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    The second theory is that the Haqqani Network, a branch of the Taliban close to Pakistan’s Inter-Service Intelligence (ISI), is carrying out attacks in urban areas. Some experts argue there is a disagreement between the Quetta Shura and the Haqqani Network branches. Therefore, without Quetta Shura’s approval, the Haqqani Network attack on urban areas but under the ISK name; since the appearance of ISK, the Haqqani Network did not claim most of the bigger urban attacks, with ISK taking responsibility instead. According to this theory, the main actor behind terrorist activity in Afghanistan is the Haqqani Network rather than ISK. It has been argued that the Haqqani Network has strong links and levels of cooperation not just with the ISI, but also al-Qaeda and ISK. Those who believe in this theory argue that there is a close relationship between the Haqqani Network and ISK.

    The third theory is that the ISK organizes urban attacks independently, such as the one on Kabul University. According to this analysis, ISK today has more influence in urban areas. At the moment, however, this argument does not have many supporters among experts and Afghan security officials. From the Afghan government’s point of view, ISK is a platform for Pakistan’s clandestine activities, where ISK is an umbrella for many actors including the Haqqani Network and the Pakistani Taliban (TTP) for attacking targets in Afghanistan. Pakistan’s former ambassador to the US, Hussain Haqqani, believes that ISK is supported by the same forces in Pakistan that back the Haqqani Network.

    Death by a Thousand Cuts

    The conflict in Afghanistan doesn’t have a single dimension. It is a combination of proxy wars and terrorism. The proxy dimension of the war since the 1980s produced countless intended and unintended consequences such as state fragility, terrorism, sectarianism, war crimes, social fragmentation and radicalization. Kabul University has found itself at the center of this strife over the four decades of war. In late 1983, a bomb was placed under a dining room table at the university, killing many. Later on, Brigadier Mohammad Yousaf, who was leading the Afghan Bureau of ISI at the time, revealed in his memoir that the attack was part of Pakistan’s strategy of “death by thousand cuts.”

    This specter of history is fresh in Afghanistan’s collective memory. Taliban sanctuaries in Pakistan enabled the group to intensify the conflict. The complicated links and cooperation between the Taliban, ISK and al-Qaeda make it difficult to believe that they did not join forces to target educational institutions and carry out assassinations. At the same time, contextualizing the war in Afghanistan by considering the long history of cooperation between militant groups and the intelligence services in the region make the proxy dynamic of the war more apparent.

    With mistakes made on all sides, especially by the Trump administration in Washington, created both inspiration and hope for many extremist groups in the region. Particularly, the US-Taliban deal turned the country into a playground for various extremist groups and their supporters trying to either outdo each other or build tactical collaboration to defeat the Afghan government. Even Pakistani extremist groups have called upon the Afghan government to surrender to the Taliban.

    These groups are trying to build leverage through violence and claiming the honor of resisting the US and its partners. They are fighting to create frustration and chaos in order to expand their operational reach and lethality, thereby creating transnational inspiration for the movement. Unless there is a policy change to effectively deal with this threat, there is no clear vision for ending all this violence.

    *[Correction: An earlier version of this article stated that the attack on Kawsar-e Danish killed 24 people. This piece was updated at 17:50 GMT.]

    *[The author is one of the investigators on the Carnegie Corporation of New York-funded project “Assessing the impact of external actors in the Syria and Afghan proxy wars” (Grant number: G-18-55949) at Deakin University, Australia.]

    The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      No Place for Naivety in Afghan Peace Talks

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      In recent years, there has been widespread talk in the media about how much the Taliban has changed. First, it has been argued that the Taliban’s ideological view has been adjusted, which created the impression that the armed group no longer has a problem with human rights or gender equality. Second, it has been suggested that the Taliban has become more in tune with the transformation taking place in Afghanistan over the past two decades. However, from all available evidence, we see that the Taliban’s vision remains inflexible and exclusionary. This approach to equality in political rights will undermine the peace process.

      On September 12, the intra-Afghan talks between the Afghan government delegation and the Taliban officially started in Qatar’s capital, Doha. After two weeks of bargaining, negotiations are yet to finalize the procedural rules for these talks. There is disagreement over two issues. First, the Taliban insists that the basis for the intra-Afghan talks should be the group’s deal with the United States, signed in Doha on February 29. Second, the Taliban insist that the framework for the resolution of disagreements should be based only on Hanafi jurisprudence of Islam.

      Can the Taliban and the Afghan Government Make Peace?

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      Given the Taliban’s sectarian past vis-à-vis the Shia community, widespread concerns have been raised that the group may pursue exclusionary policies. This issue became serious when the Taliban delegation opposed mentioning the name of the Shia branch of Islam. Abdul Salam Hanafi, a member of the Taliban team in Qatar, explained that the choice was made in favor of the Hanafi religion in order to resolve differences in the interpretation of Islamic texts and that “this does not mean that we should discriminate against our Shia brothers.” Mullah Khairullah Khairkhwa, a member of the Taliban’s negotiating team, said that they would discuss the “personal status, ritual and rites” of the Shia during talks regarding the Afghan Constitution.

      Regime of Discrimination

      The question arises as to why only one branch of Islam is used as a source of interpretation or as a framework for resolving disagreements when Afghanistan is a diverse country, home to various branches of the Islamic faith as well as non-Muslim communities. Do they only have rights to their religious tradition and practices, or do they also have political rights?

      Given the Taliban’s strict interpretation of Islamic texts and sharia law, their approach became a source of concern for Sunnis as well, including the Hanafi, whose own interpretation differs from that of the Taliban, which leaves no place for moderate Sunnis. Their interpretation of Islam is fundamentally in opposition to human rights, freedom of speech and civil liberties.

      Studies have shown that religious intolerance leads to political, cultural and economic discrimination when religion is considered as the basis for political legitimacy in government. Equating religion with political doctrine or using it as a guide for social and cultural activities jeopardizes civil liberties and citizenship, leading to discriminatory practices. Mohammad Reza Nikfar, a philosopher who has written extensively about religious discrimination, used the term “regime-e tabeez” to describe Iran, which in Persian means “regime of discrimination.” A regime of discrimination not only legalizes inequality in society, but the government sees its own discriminating practices as a divine mission.

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      Such a regime creates discriminatory distinctions. While implementing such discrepancies, the regime formulates specific principles of behavior, speech acts and institutions. This procedure is based on a regime of truth that defines what is right and wrong or who deserves punishment and deprivation. According to Nikfar’s theory, a regime of discrimination based on religion resembles an Orwellian political system.

      The history of the Taliban regime falls squarely in this category. Taliban ideology is rooted in violent Salafism, and the group wants to establish a “puritanical Islamic state.” The Taliban’s leader, Hibatullah Akhundzada, has repeatedly called for a “pure Islamic government” — the Islamic Emirate. In principle, the Taliban, like most other extremist groups, do not believe in religious pluralism. Afghanistan is a country of Islamic mysticism, but the Taliban have no respect for either mysticism or philosophy. This makes it difficult for Sunnis, and impossible for the Shia, to have a different interpretation of Islam and Islamic law.

      During Taliban rule, between 1996 and 2001, Afghanistan’s Hindus and Sikhs were ordered to wear yellow armbands to be identifiable from other citizens. At the time, no one was considered a citizen with political rights; instead, the Taliban treated people as subjects and followers. Girls and women were barred from going to school and working. During the regime, women were executed in public spaces such as sports stadiums and are still being shot after being found guilty by the Taliban’s religious tribunals.

      Despite many challenges, the situation for women has significantly improved in the past two decades. Today, millions more girls are in school, and women hold high positions within the government and play a significant role in the country’s political process. Thus, the Taliban’s strict religious approach toward women’s rights is a significant concern in the negotiations, with the group’s ambiguity and evasion on the question of women’s rights and political rights of minorities suggesting they may continue to pursue an exclusionary approach.

      Sociologically, the Taliban’s perception of Afghanistan is based on a tribal mindset, with views on Afghan society and culture rooted in the social ecosystem of a village setting. This lack of cultural capital based on a narrow local perspective cannot bring peace and stability because it fails to acknowledge the cultural plurality of Afghan society. A political philosophy based on tribal village structures cannot successfully govern over a diverse country. The Taliban emphasizes “Afghan values,” but in reality, these are indefinable. A book by Abdul Salam Zaeef, a former senior Taliban official, is a prime example of the Taliban’s perspective, which sees Afghanistan as a homogeneous and tribal society — as he has experienced it.

      The Taliban’s lack of a broad and inclusive view of Afghan society is not just a sign of their ignorance, but it describes a political outlook that could lead to a strategy of cultural violence and, subsequently, physical elimination. To control the diverse voices of Afghan society, the Taliban apply a highly centralized political system presided over by an unelected leader whose legitimacy stems from religion. In this case, the leader has absolute power. However, as the 19th-century historian, John Emerich Edward Dalberg, Lord Acton, warned, it is clear that absolute power brings absolute evil and corruption. The Taliban’s worldview, by default, would lead to locking the society in an old, rusty box of religious extremism, which would render a durable peace a near-impossibility.

      Challenging Circumstances

      Focusing on civilian causality is peace talks is an urgent issue. Naeem Wardak, a spokesman for the Taliban’s office in Qatar, said that the Taliban had killed “no civilians.” However, a UN report attributed 43% of the 1,282 civilians killed and 2,176 injured between January 1 and June 30 this year to the Taliban, 23% to the Afghan national security forces, with the rest of attributed to other actors such as the Islamic State. Some Taliban commanders publicly threaten civilians with mass killings. One of them, Mullah Niazi, speaks with pride and joy about killing civilians. He explains how he will kill Hazaras, a predominantly Shia ethnic minority, and burn down their houses one by one.

      Afghanistan is on the verge of a monumental shift. So far, the Taliban failed to show their commitment to end the violence and support equality and political rights of each Afghan, regardless of their religious and ethnic background. Any naive or negligent decision during the peace negotiations can lead the country into darkness and violence. But at the same time, the inter-Afghan dialogue is a significant opportunity to end the war and secure lasting peace. Both sides have to take an inclusive approach, respect human rights and accept equal political rights for all Afghan citizens regardless of their gender and ethnic background.  

      The current intra-Afghan negotiations are taking place in challenging circumstances. The government negotiating team is working under pressure from foreign powers and domestic circles as the Taliban continue to attack Afghan security forces. This is dangerous for the peace process.

      The international community and regional countries can play a significant role in encouraging both sides to reduce violence and recognize socio-cultural diversity, respect human rights and gender equality, and avoid creating a discriminatory political regime. Any exclusionary approach will increase distrust and will delegitimize the current peace talks. Violence should never be used as a bargaining chip in negotiations as it will severely undermine the peace process.

      *[The author is one of the investigators on the Carnegie Corporation of New York-funded project “Assessing the impact of external actors in the Syria and Afghan proxy wars” (Grant number: G-18-55949) at Deakin University, Australia.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More