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Pakistani nationalism refers to the political, cultural and religious expression of patriotism by peoples of Pakistan, of pride in the history and heritage of Pakistan, and visions for its future. It also refers to the consciousness and expression of religious and ethnic influences that help mould the national consciousness.

Nationalism describes the many underlying forces that moulded the Pakistan movement, and strongly continue to influence the politics of Pakistan.

From a political point of view and in the years leading up to the Partition of India, the particular political and ideological foundations for the actions of the Muslim League can be called a Pakistani nationalist ideology. It is a unique and singular combination of philosophical, nationalistic, cultural and religious elements.

National consciousness in Pakistan

See Also: Ancient Pakistan

The Pakistani civilization, its leaders and those who admired the culture and civilization of this country are a source of nationalist sentiment to its people and those who identify themselves with the Pakistani culture.

Belief in the ancient nature of the Pakistani civilization

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The core of Pakistani nationalism lies in the belief that the Pakistani civilization is one of the most ancient and influential in history. A strictly abridged set of nationalistic beliefs by many in Pakistan is given below:

• The Mesolithic period in Pakistan was diverse and innovative.
• One of the earliest evidence of humans are pebble tools from the Soan Culture in the province of Punjab, dated from 100,000 to 500,000 years ago.
• The Indus region was the site of several ancient cultures including Mehrgarh, one of the world's earliest known towns, and the Indus Valley Civilisation at Harrappa and Mohenjo-Daro.
• The origins of the Indus valley civilization can be traced to Mehrgarh, which the archaelogist Jean-Françoise Jarrige has dated to before 6000 BCE.
• The Indus script can be dated to 3500 BCE.
• At the peak of the Indus valley civilization, around 2300–2000 BCE, Mohenjo-Daro and Harappa housed some 40,000 inhabitants who enjoyed a high standard of living; for example, this developed, urban culture was sophisticated enough to have organized municipal waste management, drainage and well planned roads.
• Pakistan is also the birthplace of Guru Nanak, the founder of Sikhism at Nankana Sahib.
• Pakistan is home to the Kalasha community, which claims they are the direct descendants of either Greek settlers, Alexander the Great's army, or even Alexander the Great himself.
• The Gandhāran city of Taxila was an important Buddhist centre of learning from the 5th century BCE.

This belief that Pakistan is one of the cradles of human civilization is one of the greatest reasons of pride and Pakistani nationalism.

Wars of liberation, salvation and civilization

See Also: Muslim conquest in the Indian subcontinent Abbasid, Ghaznavid Empire, Ghorid Kingdom, Delhi Sultanate, Mughal Empire, Persecution of Hindus

Pakistani nationalists assert that Pakistan is the successor state of Islamic empires and kingdoms that ruled the region for almost a combined period of one millennium, the empires and kingdoms in order are Abbasid, Ghaznavid Empire, Ghorid Kingdom, Delhi Sultanate and Mughal Empire. Pakistan's imperial past composes possibly the largest segment of Pakistani nationalism. Pakistan today celebrates numerous Muslim kings and emperors for wars of "liberation" and "emancipation" such as Muhammad bin Qasim(not a king or emperor, but the commander of the first Muslim force sent to what was then known as Sindh), Muhammad of Ghaur, Mahmud of Ghazni (who defeated the Hindu king Prithviraj Chauhan), Aurangzeb Alamgir and Tippu Sultan who fought the British.

Pakistani nationalists hold the conservative Muslim kings such as Mahmud of Ghazni and Aurangzeb in high esteem, Aurangzeb for his unflinching use of vast military might in his goals, leaves him as one of the most admired and honored figures in Pakistani nationalism. He ruled for a period of 48 years; he also expanded the Mughal Empire to its greatest zenith, leaving only the south tip of the Indian subcontinent free from Mughal rule, During his reign, many Hindu temples were defaced and destroyed, and many non-Muslims converted to Islam, the jizya was reinstated during his rule.

Pakistani nationalists take great pride in Aurangzeb's other actions of Aurangzeb for which he his forever venerated by Pakistani nationalists include the edicts he enacted which forbade Hindus to display illuminations at Diwali festivals. Hindu religious fairs were outlawed in 1668. The following year, he prohibited construction of new Hindu temples as well as the repair of existing ones. In 1671 Aurangzeb issued an order that only Muslims could be landlords of crown lands. He ordered provincial Viceroys to dismiss all Hindu clerks. Of particular pride to Pakistani nationalists is the damage Aurangzeb inflicted upon the restless Sikh community in particular his execution of Guru Teg Bahadur who was the ninth of the Ten Gurus of Sikhism. Guru Teg Bahadur's execution for his belligerence and total disregard for the edicts and laws passed by Aurangzeb proved to be forever a scar upon the faces of the Sikh community, All claims of Guru Teg Bahadur being sent from God for the troubled people of the land as an enlightened soul whose main purpose in life was the spiritual and moral well-being of the masses, were subsequently quashed as he was meekly executed. Pakistani nationalists take great pride in the disorientation caused to the Sikh religion due to Aurangzeb's execution of Guru Tegh Bahadar, the event is very significant in Sikhism the ripples caused by this event can still be felt in the Sikh community even today who feel they were robbed of a promised Guru.

From the start of his reign up until his death, Aurangzeb engaged in almost constant warfare. He built up a massive army, and began a program of military expansion at all the boundaries of his empire. Muhammad bin Qasim, and Mahmud of Ghazni amongst numerous other Emperors and Kings are revered by Pakistani nationalists.

However liberal Muslim kings to an extent are also part of Pakistani pride. Akbar was a powerful Mughal emperor who admired Hinduism and tried to repudiate fundamentalism through the Din-i-Ilahi (for which he was condemned by orthodox clerics as a "heretic"), forged familial and political bonds with Hindu Rajput kings, and developed for the first time in medieval Pakistan an environment of religious freedom. Akbar undid most forms of religious discrimination, and invited the participation of wise Hindu ministers and kings, and even religious scholars in his court. In his reign, Pakistan was politically powerful, prosperous and its common people secure.

The main mughal contribution to the south asia was their unique architecture. Many monuments were built during the mughal era including the Taj Mahal.

The first Mughal emperor Babur wrote in the Bāburnāma:

Hindustan is a place of little charm. There is no beauty in its people, no graceful social intercourse, no poetic talent or understanding, no etiquette, nobility or manliness. The arts and crafts have no harmony or symmetry. There are no good horses, meat, grapes, melons or other fruit. There is no ice, cold water, good food or bread in the markets. There are no baths and no madrasas. There are no candles, torches or candlesticks".

The comments made by the Emperor Babur, echo in the slighest terms the disparaging and often hateful opinion that some Pakistani nationalists have towards Hindustan and in particular to Hindus.

Foreign admiration

• Historian and geographer de Blij Muller characterized the historical embodiment of the land when he said:

  If, as is so often said, Egypt is the gift of the Nile, then Pakistan is the gift of the Indus.".

• British author and poet, Rudyard Kipling remarked in his novel 'Kim'

  "He sat, in defiance of municipal orders, astride the gun Zam-Zammah on her brick platform opposite the old Ajaib-Gher - the Wonder House, as the natives call the Lahore Museum. Who hold Zam-Zammah, that 'fire-breathing dragon', hold the Punjab, for the great green-bronze piece is always first of the conqueror's loot.".

• Rudyard Kipling also remarked in his Poem 'The Ballad of the King's Jest'

  And the tribesmen bellowed to hasten the food; And the camp-fires twinkled by Fort Jumrood; And there fled on the wings of the gathering dusk, A savour of camels and carpets and musk, A murmur of voices, a reek of smoke, To tell us the trade of the Khyber woke.".

Renaissance vision

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See Also: Syed Ahmed Khan, Indian rebellion of 1857

Sir Syed Ahmed Khan Bahadur (Urdu:سید احمد خان بہا در ) October 17, 1817 Syed Ahmed Khan promoted Western-style education in Muslim society, seeking to uplift Muslims in the economic and political life of British India. He founded the Aligarh Muslim University, then called the Anglo-Oriental College.

The War of Independence 1857 ended in disaster for the Muslims. The British chose to believe that the Muslims were responsible for the anti-British uprising; therefore they made them the subject of ruthless punishments and merciless vengeance. The British had always looked upon the Muslims as their adversaries because they had ousted them from power. With the rebellion of 1857, this feeling was intensified and every attempt was made to ruin and suppress the Muslims forever. Their efforts resulted in the liquidation of the Mughal rule and the Sub-continent came directly under the British crown. After dislodging the Muslim rulers from the throne, the new rulers, the British, implemented a new educational policy with drastic changes. The policy banned Arabic, Persian and religious education in schools and made English not only the medium of instruction but also the official language in 1835. This spawned a negative attitude amongst the Muslims towards everything modern and western, and a disinclination to make use of the opportunities available under the new regime. This tendency, had it continued for long, would have proven disastrous for the Muslim community.

Seeing this atmosphere of despair and despondency, Sir Syed launched his attempts to revive the spirit of progress within the Muslim community of India. He was convinced that the Muslims in their attempt to regenerate themselves, had failed to realize the fact that mankind had entered a very important phase of its existence, i.e., an era of science and learning. He knew that the realization of the very fact was the source of progress and prosperity for the British. Therefore, modern education became the pivot of his movement for regeneration of the Indian Muslims. He tried to transform the Muslim outlook from a medieval one to a modern one.

Sir Syed's first and foremost objective was to acquaint the British with the Indian mind; his next goal was to open the minds of his countrymen to European literature, science and technology.

Therefore, in order to attain these goals, Sir Syed launched the Aligarh Movement of which Aligarh was the center. He had two immediate objectives in mind: to remove the state of misunderstanding and tension between the Muslims and the new British government, and to induce them to go after the opportunities available under the new regime without deviating in any way from the fundamentals of their faith.

At the same time, Muslim nationalist leaders like Sir Muhammad Iqbal emphasized the spiritual richness of Islam and Islamic philosophy. Sir Muhammad Iqbal the conceptual founder of Pakistan, Is venerated by Pakistani and Muslim nationalists for implicitly endorsing the incompatability of Muslims with other religious communities.

Pakistani nationalists applaud Iqbal's vision for a Muslim state as specifically implying the denunciation of Hindus and Hinduism. Iqbal is also strongly venerated for advocating on occasions, the division and fragmentation of India, which ultimately led to Partition of India.

Iqbal is widely credited for his work in encouraging the political rejuvenation and empowerment of Muslims, and as a great poet not only in India and Pakistan, but also in Iran and Muslim nations in the Middle East.

"There is only one way out. Muslims should strengthen Jinnah's hands. They should join the Muslim League. Indian question, as is now being solved, can be countered by our united front against both the Hindus and the English. Without it, our demands are not going to be accepted. People say our demands smack of communalism. This is sheer propaganda. These demands relate to the defence of our national existence. ... The united front can be formed under the leadership of the Muslim League. And the Muslim League can succeed only on account of Jinnah. Now none but Jinnah is capable of leading the Muslims."

Azadi

Main Articles:Pakistan Movement, Muslim League, Indian rebellion of 1857

In the Indian rebellion of 1857, Muslim soldiers and regional kings fought the forces allied with the British Empire in different parts of British Indian Empire. The war arose from a racialist viewpoint on the part of the British who attacked the "Beastly customs of Indians" by forcing the South Asian soldiers to handle Enfield P-53 gun cartridges greased with lard taken from slaughtered pigs. This was a manifestation of the disregard that the British exhibited to Muslim and Hindu religious traditions, such as the rejection of Pork in Islam, and the mandate of vegetarianism in Hinduism. There were also some kingdoms and peoples who supported the British. This event laid the foundation not only for a nationwide expression, but also future nationalism and conflict on religious and ethnic terms.

The Muslim desire for complete freedom, or Azadi, was born with Kernal Sher Khan, who looked to the glories of Muslim history and heritage, and condemned the racist and imperialistic discrimination of common Muslims, who were reduced from the ruling elite to second class citizens and not permitted a voice in the affairs of their own country. Kernal Sher Khan and his followers were the first to express the desire for complete independence, an idea that did not catch on until after World War I, when the British attempted to exert totalitarian power with the Rowlatt Acts of 1919. When the Amritsar Massacre of hundreds of unarmed and innocent civilians by British forces took place in the same year, the Muslim public was outraged and most of the Muslim political leaders turned against the British.

The Pakistan Movement

Main Articles: Pakistan Movement, Muslim League, Partition of India, Jinnah, Sir Muhammad Iqbal, Direct Action Day

Jinnah issued a call for all Muslims to launch "Direct Action" on August 16 to "achieve Pakistan". Strikes and protests were planned, but violence broke out all over India, especially in Calcutta and the district of Noakhali in Bengal, and more than 7,000 people were killed in Bihar. Although viceroy Lord Wavell asserted that there was "no satisfactory evidence to that effect", Muslim League politicians were alleged to be behind the violence. After a conference in December 1946 in London, the League entered the interim government, but Jinnah refrained from accepting office for himself. This was credited as a major victory for Jinnah, as the League entered government having rejected both plans, and was allowed to appoint an equal number of ministers despite being the minority party. The coalition was unable to work, resulting in a rising feeling within the Congress that partition was the only way of avoiding political chaos and possible civil war. The Congress agreed to the partition of Punjab and Bengal along religious lines in late 1946. The new viceroy Lord Mountbatten and Indian civil servant V. P. Menon proposed a plan that would create a Muslim dominion in West Punjab, East Bengal, Baluchistan and Sindh. After heated and emotional debate, the Congress approved the plan, National leaders like Liaquat Ali Khan, Abdur Rab Nishtar, Choudhary Rahmat Ali, and the Aga Khan, brought together generations of Muslims across regions and demographics, and provided a strong leadership base giving the country political direction.

Ethnic Nationalism in Pakistan

Pakistan's Balochi populations are strongly nationalistic and have their own ethnic identity. Some of them wish to cecede from the country and form their own separate states. Nawab Akbar Bugti of Balochistan had expressed the need for Balochistan to separate and formed the separatist Balochistan Liberation Army to that effect, alleging that the Pakistani governments had been biased in favor of the Punjabi and Sindhi ethnic groups. He was killed in military action by Pakistan's forces in 2006, but many Balochi continue to support him.

The Pushtun people of the North Western Frontier province also have a unique ethnic identity. The former Taliban regime in nearby Afghanistan enjoys significant support here, both in recent times and during the Soviet Occupation of Afghanistan, the support reflecting in their aid to the Mujahideen.

Nationalist Shrines, Sights, Sounds and Symbols

Pakistan has many shrines, sights, sounds and symbols that have siginificance to Pakistani nationalists. These include the Shrines of Political leaders of pre-indepdence and post-independence Pakistan, Shrines of Religious leaders and Saints, The Shrines of Imperial leaders of various Islamic Empires and Dynasties, aswell as national symbols and sounds of Pakistan. Some of these shrines, sights and symbols have become a places of Pilgrimage for Pakistani ultra-nationalism and militarism, as well as for obviosuly religious purposes.

Mausoleums and Shrines of Political leaders

Below is a list of Shrines and mausoleums of political leaders and activists that were involved in politics of pre-independence and post-independence Pakistan. Some may consider these leaders religious, others may consider them strictly political leaders. This is list ordered by year of death and is in no way limited to:

• The mausoleum of Syed Ahmed Khan in Aligarh India.
• The mausoleum of Muhammad Iqbal (Poet of the Nation) in Lahore, Pakistan.
• The mausoleum of M.A Jinnah (Father of the Nation) in Karachi Pakistan.
• The mausoleum of Choudhary Rahmat Ali in Cambridge, United Kingdom.
• The mausoleum of Abdur Rab Nishtar in Karachi, Pakistan.
• The mausoleum of Fatima Jinnah (Mother of the Nation) in Karachi, Pakistan.
• The mausoleum of Muhammad Zia-ul-Haq in Islamabad, Pakistan.

Mausoleums and Shrines of Religious leaders

"See Also: "

Below is a list of Shrines and mausoleums of Muslim Religious leaders and Saints that were involved in Religion of pre-independence and post-independence Pakistan. This is in no way limited to:

• The Shrine of Abdullah Shah Ghazi (Patron Saint of Karachi) in Karachi, Pakistan.
• The Shrine of Bibi Pak Daman (Shrine of the 'Six Holy Ladies') in Lahore, Pakistan.
• The Shrine of Syed Abul Hassan Bin Usman Bin Ali Al-Hajweri at the Data Durbar Complex in Lahore, Pakistan.
• The Shrine of Pir Meher Ali Shah at Golra Sharif in Islamabad, Pakistan.
• The Shrine of Pir Muhammad Qasim and Pir Nazir Ahmad at Mohra Sharif near Murree, Pakistan.
• The Shrine of Shah Jamal in Lahore, Pakistan.

Mausoleums and Shrines of Imperial leaders

Mausoleums and Shrines of War Dead

• The Rawalpindi race-course shrine, commemorates Pakistan's war dead. The hundreds of thousands who died for Pakistan in the conflicts accompanying the 1865 war of independence, the partition of India and similar domestic conflicts, Pakistani Annexation of Kalat 1947-48, the First Indo-Pakistan War in 1948, the second Indo-Pakistan War 1965, the Third Indo-Pakistan war in 1971, The first Afghan-Pakistan war over Pakhtunistan in 1955-1957, the second Afghan-Pakistan over Pakhtunistan in 1961-1963, The Balochistan Insurgency 1973-77, The Soviet Invasion of Afghanistan 1979-1988, and other smaller conflicts such as Siachen and Kargil conflict, aswell as the war on terrorism are enshrined at Rawalpindi in form of written records, which note name, origin and date and place of death of everyone enshrined.

A big political controvercy surrounds the Rawalpindi race-course Shrine because since 1971, several "war criminals" are among the thousands of people enshrined at Rawalpindi race-course.

For some people, especially in Bangladesh which suffered most under past "Pakistani imperialism", the shrine has become a symbol for Pakistani militarism and ultra-nationalism. Furthermore, Bangladesh wants Pakistan to apologize for the alleged genocide it says Pakistani forces were guilty of during the 1971 war.

Nationalism and politics

See Also: Politics of Pakistan

The political identity of the Military of Pakistan, Pakistan's largest institution and one which controlled government for over half the history of Pakistan and still does, is reliant on the connection to Pakistan's Imperial past. The Pakistan Muslim League's fortunes up till the 1970s were single-handedly propelled by its legacy as the flagship of Pakistan's Independence Movement, and the core platform of the party today evokes that past strongly, considering itself to be the guardian of Pakistan's freedom, democracy and unity aswell as religion. Muslims have remained loyal voters of the Pakistan Muslim League, seen as defender of Religious rights. Smaller parties have arisen, such as Pakistan Peoples Party, a party based on Liberal conservatism have also arisen. In contrast, the Muttahida Majlis-e-Amal employs a more aggressively theocratic nationalistic expression. The MMA seeks to defend the culture and heritage of Pakistan and the majority of its people, the Muslim population. It ties theocratic nationalism with the aggressive defence of Pakistan's borders and interests against archrival India, with the defence of the majority's right to be a majority. The party's fortunes arose primarily in the 1990s, with the frustration of the people with over 40 years of military domination aswell as PPP corruption, sycophant leaders and lack of direction.

Ethnic nationalist parties include the Awami National Party, which is closely identified with the creation of a Pashtun-majority state in North-West Frontier Province and the Federally Administered Tribal Areas includes many Pashtun leaders in its organization. However the Awami National Party, At the last legislative elections, 20 October 2002, won a meagre 1.0 % of the popular vote and no seats in the lower house of Parliament. In Balochistan, the Balochistan National Party uses the legacy of the independent Balochistan to stir up support, However at the last legislative elections, 20 October 2002, the party won only 0.2 % of the popular vote and 1 out of 272 elected members.

Almost every Pakistani state has a regional party devoted solely to the culture of the native people. Unlike the Awami National party and the Balochistan national party, these mostly cannot be called nationalist, as they use regionalism as a strategy to garner votes, building on the frustration of common people with official status and the centralization of government institutions in Pakistan. However the recent elections aswell as history have shown that such ethnic nationalist parties barely ever win more than 1% of the popular vote, the overwhelming majority of votes go to large and established political parties that puruse a national agenda as opposed to regionalism.

Nationalism and military conflicts

See Also: Indo-Pakistani Wars,Sino-Indian War,Soviet war in Afghanistan Military history of Pakistan

Pakistan has a long military histoy, establishing some of the greatest empires in history including the Abbasid Empire, Ghaznavid Empire, Ghorid Kingdom, Delhi Sultanate, and Mogul Empire. Pakistan's recent illustrious military history also serves as a great source of nationalist sentiment. The David and Goliath nature of Pakistan and its conflicts with larger foes have recieved international recogition.

The scale of Pakistani military achievements

Nuclear power

Main Article: Pakistan and weapons of mass destruction

In 1998, Pakistan tested its first nuclear weapon in Chagai, Baluchistan, and thus became the 7th nation in the world to possess an arsenal of nuclear weapons. It is postulated that Pakistan's nuclear program arose in the 1970s as a response to the Indian acquisition of the nuclear weapon. It also resulted in Pakistan pursuing similar ambitions, resulting in the May, 1998 testings of five nuclear devices by both countries, opening a new era in their rivalry. Pakistan is not a signatory to the NPT and CTBT, which it considers an encroachment on its right to defend itself.

References

1. Kennedy 2000:239
2. ^ University of Sheffield's archaeological research in Pakistan
3. Minnesota State University page on Mohenjo-Daro
4. Flood 1996:25
5. Bryant 2001:178
6. Flood 1996:24-25
7. World Gazetteer estimate for Nankana Sahib
8. American Journal of Human Genetics 70(5):1107–1124, 2002 May.
9. The Baburnama Ed. & Trans. Wheeler M. Thackston (New York) 2002 p352
12. Naipaul, V. S. Beyond Belief: Islamic Excursions Among the Converted Peoples. pp. 250–52.
13. "Iqbal's political views" (PHP). 2006-05-26. Retrieved 2006-05-26. {{cite web}}: |first= missing |last= (help); Check date values in: |date= (help)
15. Rajmohan Gandhi, Patel: A Life", pp. 372-73
16. Mansergh, "Transfer of Power Papers Volume IX", pp 879
17. R. Gandhi, Patel: A Life, pp. 376-78

• Sufi shrines
• Nationalism
• Politics of Pakistan
• Politics and race