Lecture on 'What is Pakistaniat?' held

"What is Pakistaniat?" a question, which is widely asked even after almost 70th year of independence, is convincingly answered by renowned intellectual, politician and former Senator Javeed Jabbar. A lecture on "What is Pakistaniat? Reflections on the multiple elements of national identity" was jointly organised by the council and Baanhn Beli at the Arts Council of Pakistan, Karachi to mark the 77th anniversary of the adoption of the Lahore Resolution and the 70th year of the Independence of Pakistan here.
In his well articulated lecture, he said: "A short answer could be the emotional sentiment and the mental commitment to being a part of the Pakistani national identity. But some elements of a new Pakistani national identity emerged in the years between 1947 and December 1971 when East Pakistan seceded from the 24-year old state.
While retaining some of the elements that had begun to evolve in the first 24 years, the new Pakistan that survived disintegration and began a new phase of its life onwards of 1972 will complete 46 years in 2017. He said that this phase of about four and a half decades has witnessed positive and cohesive trends. It has also been marked by tensions and divisive forces.
Nevertheless, there are certain distinct positive elements of Pakistaniat which already exist and can be identified. In view of the threats to internal cohesion from extremism, sectarianism, narrow provincialism and from internal-external threats including terrorism, subversion and inducement of a sense of low self-esteem, there is a dire need to articulate and assert the elements of identity.
To make each Pakistani aware of the diverse complexity and the unifying singularity of Pakistaniat as they abide, develop and fuse together these elements contain the power and the promise to become the binding, enduring elements of the Pakistani people's composite identity over the next several decades, he said. There are 22 positive and nine negative elements. The elements of Pakistaniat are now in revised form and can be grouped into five clusters, which are as follow:
Cluster-A: Individual Identity Self-assuredness and pride in being Muslim in a predominantly Muslim nation besides deriving resonance as residents of a land with the pre-Muslim heritage of Mehargarh and Moenjodaro 9000-5000 years ago, as part of the great Indus Valley Civilization, one of the pioneering cultures in the history of human settlements on this planet.
Besides that self-confidence in possessing the identities of families, tribes, communities which have lived on the territories of Pakistan for hundreds or thousands of years before the establishment of the state of Pakistan followed by transition into citizenship of a new state in 1947 based on the same historical territories while asserting a new sense of proprietorship over the land and its resources.
The self-realisation in becoming Pakistani by choice through migration is also defined in the cluster of individual identity and self-awareness of a non-Muslim faith - and yet being able to live as non-Muslim Pakistanis in fraternity with Muslim Pakistanis. Non-Muslim Pakistanis are devoted, loyal citizens of the State and of the nation, and make valuable contributions in multiple fields.
Cluster-B: Collective Identity A remarkable resilience, able to absorb shocks and traumas, overcome profound setbacks such as the loss of East Pakistan, and make a new beginning. The enjoyment of the beautiful geography of the land, its rivers, sea-coast, mountains, forests, farms, fruits - the vivacity, the colors, the variety of the country's range of regional cultures, cuisines, characteristics, its wealth of talent in the arts, in literature, in vocal and in instrumental music, in media, commerce, agriculture, industry, IT and services. The overwhelming majority consistently demonstrates a respect for moderation, pluralism and diversity.
An exceptionally compassionate and generous nature while donations and philanthropy by the rich, the well-to-do and the middle classes mad Pakistanis among the most large-hearted people in the world.
Cluster-C: Evolving Identity The usage of Urdu as a national lingua-franca that facilitates communication between citizens, provinces and regions whose principal historic languages and dialects are different -- as Urdu is estimated to be the original mother tongue of 7 to 8 percent of the population (1998 census).
The majority of Pakistanis speak regional, or other national languages with spontaneity and pride. In increasing numbers of transcending conventional boundaries of ethnicity, language, place of birth and other elements to enter into marriages and new relationships between families that belong to entirely different backgrounds, regions, and Provinces. In other words, taking the first steps towards creating eventually, in a few hundred or thousands of years; a new genetically evolved composite, exclusive Pakistani ethnic identity.
Cluster-D: Assertive identity Pride in being a nuclear-weapon state, which is able to deter or to respond to a nuclear threat despite the misgivings of the honours of the fall - out from the use of nuclear weapons. The Pakistanis are aware of the merit-based strengths of the armed forces; adding that in this institution, Pakistanis are acknowledged of sacrifices of life and limb made by the forces in the wars against internal threats and external enemies.
Regardless of prevailing economic and security problems, the Pakistanis have blind faith in a stable future for Pakistan.
Cluster-E: Troubled Identity: The Pakistanis have deep concern at the country's numerous crises and they have obsessive interest in politics and democracy accompanied by cynicism and indifference, which are often evident in low voter turn-out but also a tendency to vote for the very same persons and parties that have frequently demeaned public trust.
The acceptance of corruption from top to bottom in all sectors; massive tax evasion by the non-salaried segments; illegal transfer of wealth to overseas locations and widespread skepticism about lack of effective accountability, along with a resigned acceptance of bad governance.
A tendency in many to be emotional and volatile rather than rational and balanced in their views about religion and Pakistan, The rise of sectarianism, hate-speech and hate material and verbal extremism and violent extremism besides increasing sense of insecurity in non-Muslim communities.
The acceptance of conspiracy theories that blame others for Pakistan's problems and do not accept individual and national responsibility of Pakistanis themselves and despair at the inability of the country to produce dynamic leadership of integrity without the willingness to accept the responsibility of the people themselves to produce the ideal, or better leadership.