ISIS national brands might be indeed international exports, but other forms of terrorism and provincial insurgence are now well national as they are feeding from national struggles rhetoric and recruiting on the bases of financially assisting people who are not able to provide for themselves and their dependants.

Neighbours like Pakistan have a long history of serving as limbo for refugees from faraway places like Somalia, of assisting the Muslim Cause everywhere in the world but the country political class is not finding it easy to address generational criminality and social displacement at the scale of a second family generation in areas near Kashmir and Afghanistan borders.

The country long history of prioritising Religious issues, with the assumption that Mosques and Religious Identity and Life provided a social net of protection against westernised social problems like drug addiction and criminal gangs, was not enough to contain increased levels of violence and organised crime growing with the rhetoric that Muslims had to regain their glory.

The initial enthusiasm with which ISIS was welcome among the youngsters in Britain and Pakistan was a clear evidence of that. But the naivety of these same youngsters was short lived as the Media exposed ISIS for what it was, a massive military economic devastating hurricane.

Pakistan image associated with terrorism in the mainstream Indian Media is regularly reduced to four words ‘PAK BOMBED HIMSELF UP!’ , then the location is mentioned and another story follows. The maximum 60 seconds of memorable news that the story have in the media is a clear indication that the problem is regular, expected and not likely to change. But it is silenced in daily life because of what is seen as accepted conflict, accepted struggle, arbitrary torture and lack of answers by the part of the Authorities.

The criminal nature of these type of crimes is intricate with migration, local and national power struggles and Religious identity. How mosques have been used to promote social promotion of certain families and social and economic oppression of other families is easy to guess because of the close relationship Religion and Power have in these parts of the world but how Conflict will cease to exist is more complicated because there is a personification and mutant divisible change of character of this same personification of hate against anything that will mean success and progress for certain groups in this geopolitical area, that no matter how far Peace processes are advancing in terms of conciliation of aggravated leaders in opposite sides of the fence, the frustrating disengagement of affected groups of society progresses further and further towards dissatisfaction.

The issue of Regional Production and Fiscal Justice not matching Regional progress and dividends of work, the issue of Religious Identity and power over local populations as well as access to power in function of the same Religious Identity fall in the abyss of lack of awareness of what is needed to build Peace in Afghanistan: Trust and Security for one’s life and dignity. Can any Peace Process in the region guarantee immediate demining (handing over of mine maps), immediate arms return and immediate demilitarisation of all parties? No, because aside the military security there are issues that are considered of immediate security, not physical but local and tribal and that passes unavoidably for water, food and community life subsistence.

Afghans on their free initiative are moving as communities or as economic migrants and finding success and stability in countries like Dubai, Germany and Canada but countries where are fewer work opportunities like Pakistan, Iran and India, Afghans are doing less for themselves as a successful migrant community.

The economic opportunity to produce and blossom is a key determinant in the Afghan Expats Community and in the way the Peace Process is configured in terms of positive effective solutions because belligerent groups own their success to the economic opportunity of producing and exporting out of Afghanistan without paying taxes, without owning to anyone the legality or illegality or the quality assessment of their goods.

The communities affected by the conflict in Afghanistan don’t have that privilege and when producing their products rely on supply chains that demand quality, regulation, regularity of supply and up-front meeting of their own survival and production costs. The credit lines available often are met with payment in person because after all that is Afghanistan community life most valuable good, the child to work in the poppy field or the bride child to secure their family basic subsistence or social mobility. There is no normalised trading coin or trading standard for the value of an Afghan person yet is a very traded good in Afghan to meet debts or social mobility. What per se is a clear evidence of the weight that human life have in Afghan society as a trading note.

Once again, I underline that Afghans thrive better where there are more educational and economic opportunities for them. By other words, the valuable trading note that Afghan persons are in Afghanistan have an increasing value if there are more opportunities.

The war and conflict – the materialisation of the personification of hate that seems to be evolving and micro dividing into insurgents and Terrorist affiliations- is monopolising the value of the most traded Afghan note – Afghan person- and stagnating its value. Therefore the Peace conflict will not have a solution without addressing the economic power ( if you wish the value of the conflict in terms of generating profit to A and B groups) that is monopolising and generating death, destruction of entire communities and displacing orphans without a say in their future opportunities or their value as the most valued good of Afghanistan.

Ariane Brito

Founder of Afghanistan UK Bridge Magazine