Cultural Heritage of Pakistan

Q.2. Define Culture and give a brief account on Cultural Heritage of Pakistan. Introduction
In the development of any nation, its cultural heritage and its glorious past play a vital role and serves as a
source of inspiration and pride for its people. Our country Pakistan is accordingly proud of its cultural heritage.
Definition of Culture
Culture may be defined as behaviour peculiar to human beings, together with material objects used. Culture
consists of language, ideas, beliefs, customs, codes, institution, tools, techniques, works of arts, ceremonies and
so on.
E.B. Taylor defines culture as
The complex whole which include knowledge, belief, art, morals, law, custom and any other capabilities and
habits acquired by man as a member of society.
According to Allama Iqbal
Culture encompasses all the mental, spiritual and physical activities of a nation. It includes teh basic beliefs
and faith, values and literature, art and architecture, music and mode of dress, manners and customs prevalent
in a given society.
Pakistani Culture is an Islamic Culture
Pakistan is an ideological Islamic State. Its very existence is due to Islam, so the Pakistani culture is primarily
based on the Islamic way of life. All other ingredients of culture are inspired by Islam. Pakistani culture is
highlighted by its grandeur, simplicity, firm convictions and noble deeds and ideas.
Archaeological Heritage
Pakistan has been the cradle of civilization that dates back more than five millenium. Over the centuries,
through successive waves of migrations from the North – West, as well as by internal migrations across the Sub
Continent, Aryans, Persians, Greeks, Arabs and Mughals came and settled in the region and have left behind the
archaeological sites in Pakistan which is now being preserved. A brief review of the different civilizations
which flourished and then perished with the passage of time is as under:
1. Moen-jo-Daro
Moen-jo-Daro is situated at a distance of some kilometers from Larkana. A civilization fourished there some
4000 years ago. It was discovered by Sir John Marshall in 1922. Moen-jo-Daro stands as most spectecular of all
the excavate cities of the Indus Valley civilizaton. It is strange that at its glory, it was a beautiful city with brick
walled houses, pillared halls, markets, baths, lanes, streets and public places. Every house had walls, drains and
bathrooms inside it.
2. Harappa
Harappa is situated in the city of Sahiwal. Scientists and archaeologists believe that Harappa also belongs to the
Indus Valley Civilization. Remains of this city were excavated in the 1920.
3. Gandhara
It is comparatively a new civilization, the regions comprising Northern Punjab, Peshawar valley and Eastern
Afghanistan was known as Gandhara. For a long time it remained the meeting place of various ancient cultures,
as it was rule by many rulers. A distinctive art which is known as Gandhara Art took place from here and
flourished during the 2nd and 3rd century of Christian era. Thousands monasteries and stupas were widely here
Buddha’s figures, shapes and monasteries all made prominent features of Gandhara Arts.
4. Buddhist Remains
The Buddhist era ushered in some 500 years B.C. The Buddhist monastery Takht-I-Bahi is in N.W.F.P, it dates
2-5 century old. Some mounds were also found near Peshawar which represents Kanishka’s mighty Pakistan.
An impressive complex of Chapels, Stupas, quadrangles and monk’s cells are also found. The great Buddhist
civilization is now forming the heritage of the present Pakistan Culture.
5. Taxila
It was excavated in recent times near Rawalpindi. Taxila is the most popular name in history. It came into
prominence during the Persian occupation. At its zenith, the city was the nucleus of religious and cultural
activities.
6. Thatta
The main town of Thatta is famous for specimens of Indo-Muslim architecture in the Sub Continent. Notable
among them is the great mosque built by Shah-Jahan. The principle monuments of Thatta are located on the
Makli Hill.
Architectural Heritage
1. Lahore Fort
It is also known as the Shahi Qila. It was built by Akbar. The main structures inside the fort are the Moti
Masjid, Diwan-e-Aam, Maktab Khana, the Shish Mahal and Nawlakha. The Hathi and Alamgir gates are also
remarkable constructions.
2. Badshahi Masjid
It was built by Aurangzeb. Its architecture is similar to the Jamia Masjid Delhi. The masjid has been built with
red stones while the domes are in marble.
3. Jahangir Tomb
This tomb was built by Shah Jahan. It is known as a fine building of Lahore.
4. Shalimar Garden
It is situated on the Grand Trunk Road and is a magnificent remnant of Mughal Granduer. The garden
constitutes of three terraces, one above the other. Besides there is an elaborate and beautiful reservoir, water
channels and fountains.
5. Masjid Wazir Khan
It is situated in Kashmir Bazaar inside the walls of the old city. It was built by Nawab Wazir Khan who was a
viceroy of Punjab under Shah Jahan.
6. Golden Masjid
It is situated near Masjid Wazir Khan. It was built during the rule of Mohammad Shah and it is also a very
beautiful piece of architecture.
7. Mahabat Khan Masjid
This masjid was built by a Governor of Peshawar, Mahabat Khan, during Shah Jahan’s reign. It has a fine
massive structure with lofty minarets.
8. The Fort of Bala Hasar
This fort was built on raised platform 92 feet from the ground level. There are two gardens near the fort.
Heritage in Fine Arts
1. Paintings
Muslims brought with them the artistic taditions of Baghdad when they came to South Asia. In the beginning
the walls and roofs of palaces and other buildings were decorated with pictoral and floral designs. Gradually
paintings gained firm ground.

Mughal emperors were fond of paintings. Humayun brought with him two Persian painters, Mir Syed Tabrezi
and Khawaja Abdul Samad. They adorned the story of Amir Hamza was pictorially rendered through paintings
by these luminaries. During the days of Akbar the number of painters in the court increased manifold. This
helped patronize the art of paintings. The matching of colours reached its zenith. The painters rendered pictorial
copies of many a book and their fine paintings decorated a number of important public buildings.
Jahangir was a great connoisseur and admirer of this art. He could name the painter by looking at his painting.
During his days the art of painting reached its climax. Beautiful plants, flowers, animals, birds and natural
scenes were painted. The paintings of battle scenes, sieges and animal fights were painted with realism and
unparalleled attraction.
The art of painting has developed slowly in the Muslim of South Asia. In the beginning decorative paintings
and embroidery were made on the walls and ceilings of buildings. The Mughal rulers were very fond of
paintings. The traditional art of painting occupies a prominent place in the hearts of the people of Pakistan.
Abdul Rehman Ghugtai, Haji Mohammad Sharif, Jamil Nagshare are the most distinguished painters.
2. Calligraphy
The Muslim took a keen interest in the promotion of calligraphy. Its main reason is their deep love for Holy
Quran. In the South Asian Muslim Society to be an educated and a civilized person on had to know the art of
calligraphy. During this period various patterns of calligraphy were developed. Calligraphy was not confined to
paper only but it got its way even on the buildings. The Masjids constructed during early and medieval periods
of Islam were decorated with masterpieces of calligraphy. Aurangzeb Alamgir was the last powerful Mughal
ruler who practiced the art of calligraphy.
3. Architecture and Sculptuer
Architecture reflects the natural inclination and taste of people. The Muslim art of architecture was unique in
every aspect. The architecture and all the miniature arts including carving, sculpture, mosaic works, tile works
and paintings were called upon to build new Masjids and palaces. The Muslim buildings are spacious broad,
wide, well proportioned and well exposed to ligth. Muslims introduced perpendicular design in their buildings
and the upper portion of Muslim buildings is never a mere straight line. It is often traversed by balconies, domes
and minarets.
Conclusion
In the development of Pakistani society, its cultural heritage has played a vital role. Pakistani nation is justly
proud of the historical period which brings with nearly 4th century B.C and continued with the advent of Islam
in the Sub Continent in 8th century A.D.
Core Concepts

Primary Author
Nina Evason, Iti Memon, & Humaira Gul Saeed, 2016
● Honour (Izzat)
● Patriotism
● Respect
● Dignity
● Adaptability
● Interdependance
● Relationships (Wasta)
● Faith
● Generosity

Pakistan is a multi-ethnic country located on the western border of India and the eastern borders of Iran and
Afghanistan. The land the country occupies has a rich history of conquest and migration, which has contributed
to Pakistan’s diversity. As such, norms and values vary significantly across the country, and the regions and
provinces are quite distinguished from one another. The vast spectrum of ethnic and religious diversity presents
certain difficulties when trying to identify consistent practices, beliefs and values. Currently, the country can
best be described as a cultural mosaic, where conservatism and traditionalism reside side by side with
secularism and liberalism.

National Identity and Changes

Though the country is commonly characterised on the global stage as part of ‘the Middle East’, Pakistanis tend
to consider themselves more South Asian. The national identity of Pakistan is heavily influenced by its recent
modern history. It only became a nation in 1947 when it gained independence from British rule and separated
from India (known as Partition). The formation of the country bore with it an idea of what Pakistani society
should look like and embody, enticing millions of people to immigrate from India. Since then, there have been
constant negotiations of space and identity, leading to changes such as the secession of East Pakistan as
Bangladesh.
Even with its sovereign borders now relatively concrete, significant upheavals have continued to occur in
Pakistan. Its geographical position has subjected the country to the consequences of surrounding conflicts, and
the political climate has been known to shift depending on changes in direct power. For example, the
secularleanings or authoritarian nature of national leaders have significantly affected the social atmosphere.
Contemporary world events have also exacerbated differences between some of the diverse lifestyles and
cultures that have previously co-existed harmoniously. In turn, Pakistan has become troubled by inter-religious
tensions, ethnic conflicts and terrorism.

As a result, Pakistan has an ever-evolving culture and its people have had to be flexible; the past century has
been unstable and involved constant compromise on their behalf. Today, the country also has an exceedingly
young age structure that may present difficulties in the future. According to the CIA World Factbook, as of
2016, it is estimated 53.3% of the population is under 25. Drastic demographic shifts and turbulent politics have
meant that the social security afforded to the average Pakistani citizen is minimal. Instead, adaptability,
resilience and self-reliance have become important qualities.

Interdependence and Wasta

Pakistan has a collectivist culture in the sense that people are deeply interdependent and loyal to those who are
in their inner circle. Social connections are essential to daily life, as citizens have often had to rely on
themselves instead of their government for support and opportunities. Relationships play an important role in
completing professional, personal and social tasks. This is understood through the concept of ‘wasta’ –
relationship forming. Wasta can be observed when, for example, people turn to a close friend or relative for
help, instead of a government institution. This kind of social support network is crucial and gives many
Pakistanis a very strong sense of community.

One sees the strength of this support network most visibly within families. The loyalty shown to these
relationships is often extremely strong. For instance, individuals may place their family’s interests over their
own, even if they conflict. Furthermore, relatives often expect to receive preferential treatment. In return for this
loyalty, an individual gains a sense of belonging, protection and unity.
People tend to identify with their family before any other social indicator. Following that, those who are very
urbanised generally tend to consider themselves predominantly ‘Pakistani’. However, many other people
(particularly those in rural areas) also feel a heightened affiliation to their ethnicity. This pride and identification
to their heritage can surpass that of their national loyalty.

Ethnicities

The land that Pakistan occupies has hosted many vast civilisations dating back to the Neolithic and Bronze Age
of the Indus Valley Civilisation. A variety of ethniccultures have arisen from this rich history, with identities
and values specific to them.

Punjabis
The Punjabis are the largest ethnicity in Pakistan and are generally the most dominant and influential people in
the bureaucracy and armed forces. The province of Punjab is Pakistan’s most prosperous and populated. It has
been the recipient of extensive government funding and is equipped with many high-quality public services that
attract thousands of Pakistanis from all over the country. As past and current governments have shown a
preference towards economic, educational and agricultural development in the province of Punjab, Punjabis are
often considered to be the privileged ethnicity in Pakistan. Pakistanis of other ethnicities can also hold
resentment regarding the prevalence of Punjabis in government and positions of power.

Punjab has been subject to numerous invasions and migrations of people from many different cultures,
including the Greeks, Arabs, Persians, Mongols and the British. This has influenced the general Punjabi culture
to be open and adaptable to external influence. Punjabis themselves are generally recognised as being flexible
people, quite vibrant and unreserved. Punjabi culture has also been greatly influenced by Sufism. This is most
apparent through the many shrines, literature and festivals in their honour throughout the province.

The north and South of Punjab are quite distinct from each other. While North Punjab is highly urbanised, South
Punjab is mostly rural and organised in a feudal way, with Seraiki as a widely spoken language. Social
distinctions throughout Punjab are mostly based around people’s occupations.
Pakhtuns (or Pathans)
Originating from Khyber Pakhtunkhwa in the northwest of Pakistan, Pakhtuns have gained a reputation as ‘hard
worn’ people who have survived in rough topography and severe climates. Today, many are highly urbanised
and have become known for their trading and business skills in all manner of professions. Those who remain in
Khyber Pakhtunkhwa have generally retained a strong tribalism and collectivistic social organisation. They
share many characteristics with neighbouring Afghans and often have distinctly Central Asian origins and
features (resembling the Uzbeks, Tajiks and Turks). Pashto is the most widely spoken language. See Ethnicity
and Tribes in the Afghan profile for more explanation of Pashtun (Pakhtun) ethnic social organisation.

Pakhtuns are distinctly recognised for their generosity and work ethic. As hospitality is a core Pakhtun value,
they have been known to go to great lengths to please guests of any ethnic or cultural background, and without
any expectation of remuneration or favour. They are generally extremely hard working and often exhibit a
courageous attitude and honest nature. This often comes through in their business negotiations and deals.

Sindhis
Sindhis originate from the southern province of Sindh. Sindh has an ancient culture dating back to the
7,000-year-old Indus Valley Civilisation. It is highly influenced by Sufi doctrine and principles taught by
cultural icons and saints of the region. Interior Sindh is distinct from urban areas like Karachi and Hyderabad as
it is still largely under the control of a feudal system of land ownership and organisation.

Sindhis are generally soft-spoken people. The Sindhi language and culture is characterised by folkloric
traditions predominant in rural towns. In Sindh, folk singers and women play a vital role in spreading folklore
through musical instruments even older than the South Asian sitaar. The preservation of these tales and
instruments is of vital importance to Sindhis, and many have been featured in modern musical renditions. Many
Sindhis tend to move to urban areas such as Karachi as businessmen and for public service jobs. Here, they face
tough competition from better-educated and urbanised Pakistanis. Nevertheless, they often excel as salesmen,
and their traditional arts and crafts are valued throughout Pakistan.

Muhajir
Following Partition, around 8 million people arrived in Pakistan. The number was equivalent to roughly a
quarter of the country’s (then) population immigrating in a short span of time. These people were generally
Muslims leaving India to join the newly formed country. While they came from many different ethnicities, the
diverse group of people and their descendants are referred to under the centralised term ‘Muhajir’ – an Arabic
word that translates to “immigrant”. Those who settled in the Pakistani province of Punjab generally originate
from the Indian regions of Punjab, Haryana, Himachal Pradesh and Delhi. Those who settled in the Pakistani
Province of Sindh generally originate from Bombay (Mumbai), Berar, the United Provinces, Hyderabad,
Baroda, Kutch and Rajputana Agency.

Muhajirs mainly speak Urdu and live in the cities or urban areas. They do not appear to have maintained much
affiliation with their original ancestry, and they tend to be more concerned with their local community than their
ethnic roots. However, Muhajirs do reflect the influence of their Indian background. For example, they may
communicate more directly and are generally quite business-minded.

Balochis (or Baluchis)

Minority Rights Group International has reported that the socioeconomic conditions of the Balochistan province
are “abysmal” in comparison to the rest of Pakistan, with over 50% of Balochis living below the poverty line.
Due to the difficulties in finding a consistent source of water and food, many Balochis survive as nomads
travelling throughout the province. It is believed roughly 3% of Pakistanis are Balochi, although some Balochi
nationalists contend that government policies have deliberately underestimated their numbers.
Balochis are predominantly Sunni Muslims; however, there is a substantial regional contingency of Shi'a
Balochis. The ethnic group is not culturally homogenous. There are many different clans and tribes that are
traditionally organized, led by chiefs. Customs and traditions align with tribal law.

Honour (Izzat)

Among the rich ethno-linguistic diversity of the country, there are overarching values common to all Pakistanis.
For example, much behaviour is noticeably influenced by people’s perceptions of pride, honour and shame. The
concept of honour (known as ‘izzat’ in Hindi-Urdu) is deeply embedded in Pakistani culture. A person’s honour,
or izzat, is affected by their personal actions as well as the behaviour of those they are associated with (i.e. their
family, community or any group they belong to). Therefore, if an individual does something dishonourable,
their origins (i.e. family, region or ethnicity) may be implicated as the cause. In this way, there is a cultural
pressure for individuals to protect their personal reputation and the image of those around them. This may
require people to give a public impression of dignity and integrity by stressing their positive qualities,
emphasising their family member’s achievements and adhering to social expectations.

Doing something embarrassing, socially inappropriate or indecent can bring serious shame (‘sharam’) upon a
person. Perceptions of dishonour, and the social ostracising that can follow, is known to have very real effects
on people’s future opportunities and circumstances. To prevent such indignity in Pakistan, criticism is rarely
given directly and praise is often generously offered. If faced with criticism, Pakistanis are likely to deny any
fault in order to avoid dishonour. It is common for people to deflect blame to someone/thing else entirely in
order to protect their honour. Generally, people will only openly concede to error and take accountability when
the other person is older than them, doing so out of respect.

It is worth noting that the expectations regarding what is ‘honourable’ and ‘shameful’ can vary significantly
between different ethnicities, family backgrounds and social attitudes. For example, the younger Pakistani
generation generally do not feel the need to stringently apply the honour code and will often hide certain
‘shameful’ actions they consider reasonable from the older generations who might be deeply offended by such
behaviours. In this way, it can be seen that some people may not be personally ashamed of what they are doing,
but more concerned that shame from society will affect their personal self-worth. This is often the case for
younger Pakistanis acculturating to Australia who adopt aspects of Australian culture that their parents and
parent’s friends may strongly disapprove of.