Download Matrix Mag July Issue here
Yasmeen Aftab Ali
It was in 18th century Europe that the idea of nationalism emerged, allowing man to identify himself as a nation at different levels i.e. cultural, religious, political and geographical borders. Nationalism took birth in South Asia with the British colonizers strengthening their grasp in the region. The idea of Muslim Nationalism gave birth to the All India Muslim League.
Pakistani Identity evolved in 1947 as a political statement. It is composed of different ethnic groups and different religious groups; further sub-divided into different sects within these different religious groups. Thus, the idea of a Pakistani Identity cannot establish and entrench itself in the psyche of its people without acknowledging all its multi-cultural and multi-religious roots. No country can develop as a nation by negating its component parts.
Subscribing to the thought expounded above, Hywel Coleman, an Honorary Research Fellow of Leeds, did a research paper for the British Council in 2010 addressing the weightage awarded to English Language competency in the Civil Service Exams in Pakistan. He suggested that applicants should need to demonstrate not only competency in English language but also the language generally understood by all; Urdu as well as competency in at least one regional language. In one stroke of brilliance, Hywel told us that though English is necessary in today’s world based on inter-linking of nations, it is also important to link Pakistanis under the common ‘umbrella’ of Urdu, understood by all. He has at the same time awarded equality to regional languages, thereby emphasizing the importance of one’s roots.
The Pakistani Identity is not based on one aspect alone to the exclusion of every other component involved; it is multidimensional and multilayered. It is many things rolled in one. The objective never was that once the goal of creation of Pakistan was achieved, Pakistanis would mete out the exact same treatment to their minorities as meted out to them in undivided India. Pakistan is essentially pluralistic in its identity; a society composed of different ethnicities, religions and cultures and as such must be given the environment to nourish, gain strength and grow; learning in the process to love and celebrate their differences. Belittling or nullifying these varieties of flavour will only damage the fabric of our combined identity. Yet at the same time, one needs to understand that all are intertwined as one under the umbrella of ‘Pakistan’ and this defines each of us!
Multiculturalism is the underlying thread that weaves the Pakistani Identity and holds it together. Emphasizing on citizenship cannot accomplish the harmonious existence of different faiths and cultures. Instead, accepting and celebrating the differences, initiating serious inter-faith dialogues and appreciation of cultural character can create a bonding.
Unfortunately, Pakistan continues to suffer from the trauma of its birth in 1947. To understand the dilemma, one must have a clear understanding of the terms involved. The simplest meaning of identity can be defined as a distinctive character marking an individual, group of individuals, an ethnic group, and a nation. Most Pakistanis measure it by religion, others by culture, yet some use other varied markers. Each of these markers is used in exclusion of other elements involved; a fatal mistake.
The first seed of the split was sown when the speech of Quaid-e-Azam for 11th August 1947 was censored by Chowdhery Muhammad Ali. The only paper to publish it uncensored was The Dawn. Chowdhery probably did not agree with the Quaid when he stated, “You are free; you are free to go to your temples, you are free to go to your mosques, or to any other place of worship in this State of Pakistan. You may belong to any religion or caste or creed that has nothing to do with the business of the State…. Even now there are some states in existence, where there are discriminations, made and bars imposed against a particular class. Thank God, we are not starting in those days. We are starting in the days when there is no discrimination, no discrimination between one community and another, no discrimination between one caste, creed and another. We are starting with this fundamental principle that we are all citizens and equal citizens of one State.”
Little did Jinnah know that the identity that had emerged as a strength in the pre-creation of Pakistan era would later be damaged and torn apart by divisions created by different vested interests? It was this understanding of a pluralistic society that gave birth to Pakistan, not the exclusion of rights of those not following the religion of the majority. The excerpt shared above of Jinnah’s speech stands testimony to that.
The term citizen denotes every person holding the citizenship of Pakistan irrespective of the caste, creed or religion. If I may add: exactly as promised by Jinnah. Freedom of expression is deemed to be a basic human right, that includes; freedom of thought, freedom of the press, freedom to express oneself in arts, poetry, architecture, crafts, lifestyles, dressing, eating, culture, music, sculptures and professing one’s faith. Pakistani identity, therefore, does not offer this gift to members of one religion while excluding others. Nor does it offer an advantage to one sect within the religion to the exclusion of another.
Nations geographically and demographically bigger than us, have had more cultural diversity in terms of ethnicity, yet they have managed to emerge as one nation. One such example is the US. The US Census Bureau map shows the ancestry of its 317 million people of which Germans are by far the largest with 49,206,934 people. This is followed by African-Americans. Then there are roughly 4.5 million Irish people settled in the larger cities of the US including New York, Boston and Chicago to name a few. The English-Americans are also sizeable in number. Those claiming a Mexican ancestry are said to be at 31,789,483 in number. Yet, this does not stop anyone of them from thinking and acting only as Americans.
In countries having served time under colonial rule, English has more often than not been given a legislative status. Most African states, for example, had English as their national and official language to curb ethnic disputes, which would otherwise arise from the existence of multi-tribes and ethnicities.
The Pakistani Identity must be seen in a bigger context as opposed to being relegated to religious, linguistic, or similar levels to the exclusion of other elements at play, as discussed above.
Endnote: “In any case, Pakistan is not going to be a theocratic State — to be ruled by priests with a divine mission. We have many non- Muslims — Hindus, Christians, and Parsis — but they are all Pakistanis. They will enjoy the same rights and privileges as any other citizens and will play their rightful part in the affairs of Pakistan.”(Jinnah in February 1948 address in US)
The writer is a lawyer, academic and political analyst. She has authored a book titled ‘A Comparative Analysis of Media & Media Laws in Pakistan.’ Her mail ID is yasmeenali62@gmail.com and tweets at @yasmeen_9
