There are millions of Pakistanis living throughout the world, and from time to time they will need medical, spiritual, and psychological care. This can only be successfully given if their culture is understood. My thought is that I begin my book, Understanding Pakistani Culture, with an explanation that I am from Pakistan and I now live in the United States. I am a spiritual counselor who visits patients in hospitals to help them, and sometimes I encounter patients born in Pakistan. Because their customs are often so different from US customs, those wishing to help do not understand their needs. My thought has been to write a book about Pakistani customs to bring forward the understanding.
This is the first English-language survey of Pakistan’s socio-economic evolution. Mohammad Qadeer gives an essential overview of social and cultural transformation in Pakistan since independence, which is crucial to understanding Pakistan’s likely future direction. Pakistan examines how tradition and family life continue to contribute long term stability, and explores the areas where very rapid changes are taking place: large population increase, urbanization, economic development, and the nature of civil society and the state. It offers an insightful view into Pakistan, exploring the wide range of ethnic groups, the countryside, religion and community, and popular culture and national identity. It concludes by discussing the likely future social development in Pakistan, captivating students and academics interested in Pakistan and multiculturalism. Qadeer’s impressive work is a comprehensive examination of social and cultural forces in Pakistani society, and is an important resource for anyone wanting to understand contemporary Pakistan.
Pakistan is a land with a unique history, formed by migrating peoples who have left their footprint in its diverse cultures, languages, literature, food, dress, and folklore. The country is besieged by bad news, but despite the political turmoil the everyday life of its people is more stable, rich, and rewarding than the media headlines would lead you to believe. A myriad local festivals and celebrations and a vibrant cultural life go unremarked. Pakistan has the eighth-largest standing army in the world and is the only Muslim-majority nation to possess nuclear weapons, but few know that it is also the home of two unique schools of art. This complex nation consists of various ethnic groups, each with its own individual cultures and subcultures, but which are unified by the common values of hospitality, honor, and respect for elders. Pakistani society has extremes of wealth and poverty, and daily life for most people is full of difficulties, yet everyone knows how to cope with crises. Creative and adaptable, Pakistanis are among the most self-reliant people in the world, bouncing back after major catastrophes. Culture Smart! Pakistan takes you behind the headlines and introduces you to many of the country's little-known traditions. It describes the vitally important cultural and historical background, shows you how modern Pakistanis live today, and offers crucial advice on what to expect and how to behave in different circumstances. This is an extraordinary country of enterprising, tough, and passionate people. Earn their trust and you will be rewarded many times over.
How different is Pakistan's culture from that of India? Exploring various aspects of the arts, literature and heritage of Pakistan, Raza Rumi argues that culture in Pakistan is not particularly unique to the nation, but rather a part of the cultural identities shared by South Asians. From the songs of Kabir and the ballads of Bulleh Shah to the cult of the feminine in the Sindh region, Rumi takes a kaleidoscopic view of the deep-set cultural mores that tie India and Pakistan together. Going further, he examines aspects of the visual arts, poetry, music and literature of Pakistan that impact global cultural narratives. Finally, he introduces readers to contemporary Pakistani writers and artists and the milieu in which they express their creativity, giving us a fascinating glimpse into cultural productions in Pakistan today. Being Pakistani is a riveting account of artistic traditions and their significance in present-day Pakistan, presenting an alternative view of the country, beyond the usual headlines that focus on political instability and terrorism.
There are millions of Pakistanis living throughout the world, and from time to time they will need medical, spiritual, and psychological care. This can only be successfully given if their culture is understood. My thought is that I begin my book, Understanding Pakistani Culture, with an explanation that I am from Pakistan and I now live in the United States. I am a spiritual counselor who visits patients in hospitals to help them, and sometimes I encounter patients born in Pakistan. Because their customs are often so different from US customs, those wishing to help do not understand their needs. My thought has been to write a book about Pakistani customs to bring forward the understanding.
Over the last fifteen years, Pakistan has come to be defined exclusively in terms of its struggle with terror. But are ordinary Pakistanis extremists? And what explains how Pakistanis think? Much of the current work on extremism in Pakistan tends to study extremist trends in the country from a detached position—a top-down security perspective, that renders a one-dimensional picture of what is at its heart a complex, richly textured country of 200 million people. In this book, using rigorous analysis of survey data, in-depth interviews in schools and universities in Pakistan, historical narrative reporting, and her own intuitive understanding of the country, Madiha Afzal gives the full picture of Pakistan’s relationship with extremism. The author lays out Pakistanis’ own views on terrorist groups, on jihad, on religious minorities and non-Muslims, on America, and on their place in the world. The views are not radical at first glance, but are riddled with conspiracy theories. Afzal explains how the two pillars that define the Pakistani state—Islam and a paranoia about India—have led to a regressive form of Islamization in Pakistan’s narratives, laws, and curricula. These, in turn, have shaped its citizens’ attitudes. Afzal traces this outlook to Pakistan’s unique and tortured birth. She examines the rhetoric and the strategic actions of three actors in Pakistani politics—the military, the civilian governments, and the Islamist parties—and their relationships with militant groups. She shows how regressive Pakistani laws instituted in the 1980s worsened citizen attitudes and led to vigilante and mob violence. The author also explains that the educational regime has become a vital element in shaping citizens’ thinking. How many years one attends school, whether the school is public, private, or a madrassa, and what curricula is followed all affect Pakistanis’ attitudes about terrorism and the rest of the world. In the end, Afzal suggests how this beleaguered nation—one with seemingly insurmountable problems in governance and education—can change course.
Pakistan's transformation from supposed model of Muslim enlightenment to a state now threatened by an Islamist takeover has been remarkable. Many account for the change by pointing to Pakistan's controversial partnership with the United States since 9/11; others see it as a consequence of Pakistan's long history of authoritarian rule, which has marginalized liberal opinion and allowed the rise of a religious right. Farzana Shaikh argues the country's decline is rooted primarily in uncertainty about the meaning of Pakistan and the significance of 'being Pakistani'. This has pre-empted a consensus on the role of Islam in the public sphere and encouraged the spread of political Islam. It has also widened the gap between personal piety and public morality, corrupting the country's economic foundations and tearing apart its social fabric. More ominously still, it has given rise to a new and dangerous symbiosis between the country's powerful armed forces and Muslim extremists. Shaikh demonstrates how the ideology that constrained Indo-Muslim politics in the years leading to Partition in 1947 has left its mark, skillfully deploying insights from history to better understand Pakistan's troubled present.
The first book to explore the modern history of Islam in South Asia The first modern state to be founded in the name of Islam, Pakistan was the largest Muslim country in the world at the time of its establishment in 1947. Today it is the second-most populous, after Indonesia. Islam in Pakistan is the first comprehensive book to explore Islam's evolution in this region over the past century and a half, from the British colonial era to the present day. Muhammad Qasim Zaman presents a rich historical account of this major Muslim nation, insights into the rise and gradual decline of Islamic modernist thought in the South Asian region, and an understanding of how Islam has fared in the contemporary world. Much attention has been given to Pakistan's role in sustaining the Afghan struggle against the Soviet occupation in the 1980s, in the growth of the Taliban in the 1990s, and in the War on Terror after 9/11. But as Zaman shows, the nation's significance in matters relating to Islam has much deeper roots. Since the late nineteenth century, South Asia has witnessed important initiatives toward rethinking core Islamic texts and traditions in the interest of their compatibility with the imperatives of modern life. Traditionalist scholars and their institutions, too, have had a prominent presence in the region, as have Islamism and Sufism. Pakistan did not merely inherit these and other aspects of Islam. Rather, it has been and remains a site of intense contestation over Islam's public place, meaning, and interpretation. Examining how facets of Islam have been pivotal in Pakistani history, Islam in Pakistan offers sweeping perspectives on what constitutes an Islamic state.
Providing empirical evidence on the lives of young British-born Pakistanis, The New British also reveals fascinating insights into the Pakistani community more generally. Using Bradford as a case study, Ikhlaq Din focuses on the relationship between young boys and girls, their parents, and the Pakistani community. He discusses various issues that are important to young people, such as: their experience of school; their aspirations; their identity; their attitude to community; their relationships with parents; the tensions between Islam and popular culture and the role Islam plays in the wider Pakistani community. The impact of broader national and international events such as 9/11 and 7/7 on the lives of young British-born Pakistanis is also considered.
Islam, Ethnicity, and Power Politics explores how the central state apparatus, social forces, ethnic groups, political elites, and religious factions have attempted to influence the construction of identity in Pakistan, and why it has become such a contested issue. The book analyzes the issue of identity in relation to power dynamics and competing ideologies, and argues that the choice and expression of a specific identity by contending political actors serves to claim, legitimize, and challenge power. The postcolonial inheritance of ethnic diversity and cultural pluralism that is embedded deep in regional histories as well as in the multiple layers of narrow tribal, caste, and parochial affiliations have not lent easily to the coveted idea of a single national culture or a particular sense of national identity. Against a conventional view of identity, the book makes the counter-argument of multiculturalism and a layered idea of identities that is contextualized. The defining idea of the book is that the cultural diversity of Pakistan-a rich mosaic-is not the problem that it is generally conceived to be. Conversely, it argues that diversity and pluralism in Pakistan or elsewhere can be managed and made to evolve into national solidarity and political cohesion through democratic, federal, and republican politics. However, such a diverse society requires a pluralistic political framework of equality, accommodation, inclusiveness, recognition, and rights.
