Tagged: Maldives coup

CoNI & the Coup: I. Constructing the truth

 

 There are no facts, only interpretations.

– Frederich Nietzsche

When the allegation lacks substance or reality, nothing is required in response.

                                                             – Commission of National Inquiry (CoNI)

by Azra Naseem

The idea that an objective truth can exist independent of political power is a myth dating back to Plato. On the contrary, truth and political power are intricately woven together—one cannot exist without the other. Instead of an ‘objective truth’, what becomes accepted as ‘reality’ is based on what those in power are willing to include as ‘true’ and what they exclude as ‘false’ in what they say and do about a given issue. While such power/truth relations are normally hidden from surface observations and casual scrutiny, the Report of the Commission of National Inquiry, Maldives is a document that blatantly demonstrates how ‘truth’ is produced in this manner and how the truth so constructed is used to exercise power and control over society.

It is CoNI’s conclusion that there was “No coup, no duress, no mutiny” in the Maldives on 7 February 2012. To arrive at this ‘truth’, the CoNI Report excludes all information it regards as false and includes only what it deems true according to preconceived notions and beliefs.  “When the allegation lacks substance or reality”, it states, “nothing is required in response.” How CoNI decided what ‘lacks substance or reality’ and, therefore, can be dismissed as not worthy of a response, is not explained. It is an arbitrary measurement, composed and set up by the Commission according to a standard that itself decided on, and which it decided not to make public.

Some statements contained in the report, however, do provide an indication as to the criteria used by CoNI to decide which of the 293 witnesses it interviewed were telling the truth, and which of them were judged as simply repeating ‘hearsay’ or enthusiastically relaying fantasies of a confused mind susceptible to suggestion.

Take, for example, the following statement:

Just as a question has no evidential value unless the person answering accepts or adopts the fact contained in the question, allegations have no evidential value just because someone has articulated them repeatedly.

What does this confused and confusing statement mean? If a question is being asked in order to establish the facts of an event, why then does the question itself contain a fact that the answer must first accept for it to be considered valid? Is CoNI saying that a decision was made from the very beginning to exclude as invalid all the answers that did not first accept ‘the fact’—as stated in CoNI’s findings—that ‘there was no coup’?

How much evidence was excluded on this basis? Is this the grounds on which the evidence of Nasheed’s wife, Laila, for instance, was given no consideration by CoNI? In an investigation of the validity of Nasheed’s claim that he resigned under duress, fearful not just of a public bloodbath but also for the safety of himself and his family, would the evidence of his wife not be essential to verifying his explanation?

It is not just Laila’s evidence that seems to have no place in CoNI’s deliberations. Although one of the appendices to the report provides a list of 49 pieces of documentary evidence submitted by various witnesses, there are only seven such documents it refers to as having ‘comprehensively reviewed by the Commission’.

Of these, what it relied on most was its own Timeline, published on 6 June 2012, over two months before it completed its deliberations. [The English translation of the Timeline published on the CoNI website on its official letterhead was copied verbatim—except for an occasional substitution of a word here and there—from Dhivehi Sitee with neither permission nor acknowledgement, or shame for that matter.]

According to the CoNI Report this Timeline, published prior to interviewing some of the most important witnesses to the events of 7 February, was the truest document of them all. There was nothing anybody could say to challenge its version of events, for it contained CoNI’s ‘truth’.

It must be noted also that despite the many alternative scenarios which have been produced internally and internationally, there has been virtually no challenge of any substance to what was recorded in the Timeline.

Indeed. Not when all evidence that was excluded from the Timeline remained excluded as unworthy of inclusion. 

This is an analysis of some of the most blatant exclusions of fact the CoNI Report relied upon to construct a particular ‘truth’ about the events of 7th February 2012. It is part one in a series of in-depth analyses of the CoNI Report which, if accepted in its current form as ‘what really happened’ in the Maldives on that day, renders the 2008 Constitution of the Maldives meaningless and creates the conditions in which the illegal overthrow of a government can be deemed legal.

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Maldives Police Service: a government tool for restricting freedom of assembly

by Azra Naseem

Everybody knows. Without the Maldives Police Service, the coup d’état of 7 February would not have been possible.

It is there, in Ismail Shafeeu’s premature speculation published as the CoNI Timeline. Police refused to obey orders, mutinied, took over state institutions and incited public disorder to an extent that led to the illegal demise of the country’s first democratically elected government. And, thanks to the Inside Man–MC Hameed the former intelligence chief turned whistle-blower–it’s also there in the Ameen-Aslam Coup Report, with details of which officer did exactly what.

From the very beginning, coup planners recognised how important police support was for the successful execution of their plan. The Coup Report says, for instance, that some of its masterminds met in a private apartment in Male’ at a date unknown in September 2011.

In this meeting, the Warrant Officer grade 1 stated that the only way to oust President Mohamed Nasheed from power would be for approximately 500 police and military personnel to come out and protest in Republic Square.

Now that things have gone according to plan, it is becoming clear that the police have been assigned just as crucial a role in sustaining the new regime as they had in installing it.

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Sharia and the death penalty: how Islamic is ‘marah maru’?

 

Government…can’t be trusted to control its own bureaucrats or collect taxes equitably or fill a pothole, much less decide which of its citizens to kill.

—  Helen Prejean, ‘Dead Man Walking’ 

by Azra Naseem

On July 1, a Maldivian lawyer was brutally murdered, his body stuffed into a dustbin. On June 4,  militant Islamists tried to murder Hilath Rasheed, the country’s only openly gay rights activist and a rare voice advocating secularism in the Maldives. On 30 May,  a 65-year-old man was killed on the island of Manafaru by robbers after his pension fund. On the same day, in Male’ a 16-year-old school boy was stabbed multiple times and left to bleed to death in a public park. On April 1, a 33-year-old man was stabbed to death in broad daylight by two men on a motorbike.  On February 19, a twenty-one-year-old life was taken in a case of ‘mistaken identity’.

Amidst the increasing violence and decreasing value of life, calls for restoration of the death penalty are growing. It is normal for a society experiencing unprecedented levels of crime to demand the death penalty as a solution. In the Maldives, however, the whole debate is framed within the precincts of religion, touted as a return to ‘Islamic justice.’

This is not to say other ways of looking at it are completely absent from the discourse.There’s Hawwa Lubna’s examination of the death penalty within a rule of law framework in Minivan, and Mohamed Visham’s somewhat confused and confusing analysis of its pros and cons in Haveeru, for example. Such discussions are, however, pushed to the fringes as the theme of ‘Islamic justice’ takes precedence.

My question is, how Islamic is this call for ‘Marah Maru’ [death for death]? Is revenge what underpins provisions for the death penalty in Sharia?

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