CONTENTS

Executive Summary............................................................................................................................2
1-Brief introduction regarding Culture...............................................................................................3
2 -Elements of Culture........................................................................................................................4
3-Pakistani Culture in History.............................................................................................................7
3.1-The Historical Evolution of Pakistani Culture..........................................................................8
3.1.1-Gandhara Culture..............................................................................................................8
3.1.2-Impact of Islam..................................................................................................................9
3.1.3-The Impact of colonial culture.........................................................................................10
3.1.4-Post-Independence culture..............................................................................................11
4-Interpreting Culture: Our Own and Others....................................................................................12
5-Cultural complexity and Diversity..................................................................................................14
6-How culture Develops, Inferiority or Superiority in its members?................................................15
7-Ethnocentrism...............................................................................................................................16
8-Xenocentrism................................................................................................................................17
8.1-John D. Fullmer theory of Xenocentrism................................................................................18
9-Causes of Xenocentrism in Pakistan..............................................................................................19
10-Effects of Xenocentrism in Pakistani society................................................................................30
11-How to reduce the Xenocentrism..................................................................................32
12-Applying the Principles of Quaid and Iqbal in our cultural policy................................................37
12.1-Iqbal’s concept of culture.....................................................................................................38
12.2-Quaid-e-Azam concept on Pakistani culture.........................................................................39
Reference.........................................................................................................................................41

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 EXECUTIVE SUMMARY

Culture is a dynamic phenomenon, it is constantly going to diversify itself; different norms,

values, goods and bad from different societies emerge in one of the culture. Same in case of
Pakistan; which is a state of 16 billion people, came into existence just fifty five years back,
with its unique identity, ideology and culture. This unique culture was a mixture of different
societies that were here in this region thousands years back. In this culture of Pakistan there is
influence of ancient Hindus civilization, the effects of Muslims monarch and final impact of the
British colonization. At time of freedom people of Pakistan treat themselves as a nation having
a Muslim identity but now the scenario is totally change, people took their own culture as
alien and have tendency to adopt the foreigner western culture. This trend is called the
Xenocentrism and our whole report is revolving around this particular phenomenon in
Pakistani nation.

We are loosing our identity by changing and adopting foreigner styles, ideas, thinking,
communication etc. We are copying all that stuff from the west directly or indirectly,
consciously or unconsciously and for a nation it is a thing of great menace. With the
globalization it was one of the biggest challenges that colonial states like Pakistan has faced
but unfortunately we fail to unwavering our identity. The reasons for this failure are hundred
but some of the majors are our education system, our system of politics, our constitution, our
media, our changing family structure and finally our Government. In fact the Government play
a major role in it because it do nothing for the survival of our culture and we have loose every
thing even our basic way of communication (Urdu) and adopted the foreign colonial masters.

Now, the question arises what should be the policy for the survival and rehabilitation of our
culture? The answer is that we have to do every thing for the survival and rehabilitation of our
culture as soon as possible. We have to take all the necessary measure to block out this
cultural change. The first step we can take is to change our education policy and remove this
duality so the people don’t confuse in the duality of our system this will help to gain the
confidence in our young nation. Same we have to reapply the cultural concept of Iqbal and
Quaid adopted such policies which are according to their vision. Media should play its positive
role regarding our culture, in these days media is showing and promoting the foreigner heroes
and changing the attitude of nation towards nationalism. This should be condemned and
media should adopt such policy which is not in conflict with the culture.

1-BRIEF INTRODUCTION REGARDING CULTURE

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Of primary importance to the study of human behavior is the study of culture which is the
totality of learned, socially transmitted behavior. Culture defines our Weltanschauung, in fact,
culture determines everything about us including our ideas, norm, values, customs, and
artifacts, in other words, what and how we think, how we behave, what we believe, our
understandings of right and wrong and good and evil, how we interact with one another, and
what we make.

William F. Ogburn (1886-1959) wrote that there were two aspects to culture: material
culture which is the physical or technological aspects of our daily lives (food, houses,
factories, raw materials, etc.), and non-material culture which are our ways of using material
objects (customs, beliefs, philosophies, governments, and patterns of communication). From
Ogburn’s concepts we have developed the idea of three types of culture: cognitive culture
which is what we think and believe, normative culture which is what we do and how we
behave, and material culture which is what we make and how we use the natural world.

In the process of interpreting our own and others’ cultures, terms such as “ethnocentrism,”
“xenocentrism,” “temporocentrism,” and “cultural relativism” are useful. Ethnocentrism is the
assumption that one’s own culture is superior to others. Xenocentrism, the opposite of
ethnocentrism, is the belief that what is foreign is best. Temporocentrism, is the belief that
one’s own time is more important than the past or present; it is the temporal equivalent of
ethnocentrism. The belief that culture must be judged on their own terms rather than by the
standards of another culture is known as cultural relativism.

A culture is a complex and diverse system comprised of many interdependent factors.

Subcultures participate in the larger, dominant culture, but possess their own set of cultural
elements. Countercultures adhere to sets of norms and values that contradict those of the
larger culture. Ideal cultures are created through shared group interactions. In most cultures,
differences exist between what people are supposed to do—ideal culture—and what they
actually do—real culture. All societies have particular needs and goals. Social institutions
develop to meet those basic needs and goals.

2 -ELEMENTS OF CULTURE

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 The term “culture” means different things to different people. To some, it is associated with
activities. Elite culture refers to the life style of the wealthy, affluent, or upper classes. POPULAz is
viewed as the culture, particularly the leisure time, of the common people. Both of these cultures
having certain set of elements like language, norms, values etc.

1. Symbols

The existence of culture depends on people’s ability to create and understand SYMBOLS,
things that are used to represent something else.

 Symbols are arbitrary designations that are collective creations; most

sociologists believe that the ability to use symbols is uniquely human.
 Success or failure in many relationships, both personal and professional, often
depends upon our ability to communicate symbolically.

2. Language

The systematized usage of speech and hearing to convey or express feelings and ideas, is
the most important set of symbols.
 Language is uniquely human and is one of the basic distinctions between human
beings and other forms of life, as demonstrated by the comparative studies of
infants and chimpanzees.
 Regular use of words over time and place, and the widespread use of certain words,
indicate that language is an integral and universal part of culture. Linguistic
symbols are learned and shared just like other cultural traits.
 In addition to a verbal and written language, every culture develops a “silent
language” of gestures, expressions, and mannerisms; knowledge of this nonverbal
language can be very useful to those who must deal with people from different
cultures.
 The SAPIR-WHORF HYPOTHESIS suggests that our perceptions of reality and
consequent behaviors are significantly influenced by the grammatical forms, labels,
and categories provided by our language.

3. Values
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 These are shared ideas of what is important and worthwhile by the people in a society.
Values often are emotionally charged and learned early in life.

 Most values have both positive and negative counterparts.

 When basic values conflict with one another, a person may experience guilt or
mental stress and attempt to resolve the guilt by pursuing alternative courses of
action.
 Despite the social diversity of the United States, Robin M. Williams (1970)
described 15 major value orientations that are shared in our culture, including belief
in achievement and success, external conformity, and democracy.
 Williams states that most conflicts between value systems in the United States
occur between values centering around individual personalities and values
organized around categorical themes or conceptions. Group discrimination and
racism, for example, are contrary to other central values of our society.
 An understanding of value systems can be useful for many people in their work.
The ability to recognize and deal with competing value systems leads to better
management.

4. Social Norms

Norms are rules of conduct or social expectations specifying how people should or should
not behave in various social situations. Norms are either prescriptive or proscriptive.
William G. Sumner identified two types of norms, FOLKWAYS and MORES, and
distinguished between them by

 the degree to which group members are compelled to conform to them

 their importance
 the severity of punishment if they are violated
 the intensity of feelings associated with adherence to them

i. Folkways

Folk Ways are learned customs or conventions that are passed down from one
generation to the next; violation tends to be punished mildly, if at all.

ii. Mores

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 Mores are considered more important than folkways; reactions to their violations
are more serious. They tend to involve clear-cut distinctions between right and
wrong and are more closely identified with society’s important values. Mores that
prohibit something, that state “thou shalt not,” are called TABOOS. To care for
one’s child is called a MOS (singular for MORES), while committing incest is a
TABOO.

iii. Laws

These are formal, standardized expressions of norms enacted by legislative bodies

to regulate particular types of behaviors. Laws state the punishment for their
violation and are enforced by a group designated for that purpose.

5. Technology
Technology is the practical production and application of material techniques and
products to maintain a culture’s standard of living; it includes social customs and
practical techniques for converting raw materials into finished products.

For example, ARTIFACTS are physical objects that reflect a society’s technology. Artifacts
provide clues to a society’s level of technological development, but the presence of more
sophisticated technology in one culture as opposed to another culture should not be used as
scientific criteria for evaluating the two. It is a mistake to dismiss a culture’s technological
system because it appears to be less developed or complex than our own.

3-PAKISTANI CULTURE IN HISTORY

In addition to the geographical factors that form the basis of man’s interaction with nature, it
is through historical experience that people show their strength, ability to learn, capacity to
change and willingness to adapt to the new situations. Pakistan’s history clearly demonstrates
6
that its people have always reacted positively to new historical movements and have always
absorbed the finest ingredients of other cultures either through cultural and commercial
contacts and sometimes even through warfare. The basis of Pakistani culture is its land. It was
here that the first foundation of an enduring culture was laid.

Pakistan’s historical experience also depicts a cross-road impact on our culture. At different
episodes of our history, our people came into contact with many civilizations. Some features of
these civilizations form an integral part of our culture. But this process of acculturation was
made possible only by the grammar of our indigenous culture. Our historical experience is
therefore a testimony to the capacity of our cultural patterns. There is indeed a need to
critically assess the impact of these phases of history on our culture and to find out the
underlying principles of our society which kept its strength and identity and yet absorbed the
enduring elements of some of the best known world civilizations.

ISLAM AND PAKISTANI CULTURE

It is important to note that Islam entered in the areas constituting Pakistan much before the
Muslim rule began in Delhi. It is also noteworthy that Islam flourished in those areas which
were away from the centre of Muslim political power and were often at odds with the sultans
and kings of Delhi. It means that the acceptance of Islam by the people of Pakistan was not
because the political predominance of the Muslims in South Asia but because of the capacity of
Pakistani Culture to identify itself with the spirit of Islamic culture. It also means that our
indigenous culture was receptive to the ideas generated by Islam and did not perceive the new
religion as a threat to its governing principles.

The bond between Islam and Pakistani Culture was strengthened by the Sufis, saints and
scholars. The Sufi poets used native metaphors, similes and love parables to spread the
message of Islam. Music, dance, painting and songs contributed significantly to some of the
philosophical dimensions of Islam. It was this strength of our culture that when the movement
for freedom was launched, it was popular Islam with its intellectual dimensions that
supported the establishment of an independent Pakistan.

The rapid changes in communication and technology are bound to influence our culture.
These changes have been described under the appellation of global village syndrome which
manifests its impact through television and other forms of mass media. This technological
stimulation of consciousness has to be collectively and corporately understood in our society.
It requires the depth of awareness, empathy and willingness to adopt new ideas.

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 3.1-THE HISTORICAL EVOLUTION OF PAKISTANI CULTURE

The origins of Pakistani culture are rooted in its rivers, mountain, plains, deserts, animals and
flora and fauna. The areas constituting Pakistan are one of the oldest seats of human
civilization. The Indus River and its tributaries provided food and protection of the people
living in these areas. It is the story of a nation and a territory that has existed in history for
more than 5000 years with short intervals of political occupation by different dynasties. The
discoveries at Mehrgarh in Balochistan are significant in reinforcing the antiquity of our
culture. Normally, people trace their cultural identity from the origins of their culture evolving
since the time of their recorded history.

Contemporary studies show early human settlements in Punjab, Upper Sindh. Chitral, Swat,
Peshawar, Gomal and Bolan regions. These people were engaged in cultivation of land and
practiced belief systems with a clear perception of a supreme power who the source of all
bounties for mankind. The Indus valley culture was further enriched by Buddhism whose
traces are still visible in brotherhood, hospitality and conventional wisdom of our people.

3.1.1-GANDHARA CULTURE

During the post-Buddhist period, a new culture developed which was culminated in the shape
of the Gandhara Culture. In 558 BC, Cyrus conquered the northern areas of Pakistan and later
on Darius added Makran and Sindh valley to Iranian empire. Since the Iranians were
constantly at war with the Greeks, the impact of this strife was also felt in this area. The
Gandhara culture originated from the interaction of the local people with the Aryan traditions,
Iranian influence, Greek impact, the culture of Mauriyas, Sakas and Parthians. In addition to
these regional and ethnic influences, it had the stamp of religious impact: the Vedas, Aryan
religious concepts, Buddhism, Paganism and Zoroastrianism. Some of the important features
of this culture have been mentioned in various contemporary studies. Herodotus mentions
that cotton dress was most commonly used by the people of Punjab and Sindh. Bow and
arrows were manufactured. We also learn that Taxila was a centre of learning with Kautilya
and Panini as the major scholars, teaching diplomacy, statecraft and linguistics. During this
period we observe Iranian influence on coinage and international trade. New trade roots were
discovered and goods were exchanged between Pakistan and other countries in the region. So
far as the political implications of the Greek imperial culture were concerned, they were
strongly resisted by the local people. Alexander the Great during his adventures received
perhaps the strongest resistance in Punjab and Sindh. The period of Gandhara culture was
also enriched by the contribution of Mauriyas and Kanishka, whose capital was Peshawar.

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 3.1.2-IMPACT OF ISLAM

Although Buddhism as a religion was pushed out of Indus Valley by the closed society of
Brahmans, its impact on our culture had been enormous. Therefore when Islam appeared in
this region, it was Buddhist culture which embraced it willingly. It must be pointed out that the
areas that constitute Pakistan today were on the periphery of the Muslim empire in Delhi, yet
Islam established itself in Pakistan with more speed than around the Muslim seat of political
power. This again testifies to the cultural values of this area, which were more open and liberal
than their counterparts in Central India.

The impact of Muslim culture was steady. Starting with the Arabs in Balochistan and Sindh, it
culminated through the Muslim impact from Central Asia. Cultural transformation of this area
had taken place much before the Muslim flag was hoisted on Delhi. It was not a simple case of
Muslim political predominance but the presence of a culture which saw similarities between
Islam and the indigenous social patterns. It is indeed relevant to point out that the subsequent
upheavals of Muslim empire in the rest of the subcontinent felt the impact of this territory
both in terms of its strength and weakness. The most predominant feature of Muslim culture
was the development of cities, trading centres, and bazaars. The mosque occupied a unique
place not only for religious purposes but also for commercial and social gatherings. If we look
at the contribution of different saints in bringing the new religion to the masses, we will see
that it was in many ways emancipation from the different forms of oppression.

Pakistani culture bears a deep imprint of the thought and the life style of Sufis who used local
medium to convey the intellectual content of the message of the Prophet of Islam. Even those
Sufis who had received their education and training in Iran and Central Asia adopted local
practices in order to appeal to a wider public. Shah Latif’s story of Marvi, Baba Farid’s Dohre
and Rahman Baba’s poetry all represent the local nodes, natural environments and regional
symbols revealing the truth of Islam. The Mughals introduced new innovations in architecture
especially mosques, tombs and gardens. New flowers and plants were introduced. Dress,
music, cuisine and painting achieved new dimensions. The impact of Islam was felt on local
religions and the emergence of Sikh religion and Bhakti movement could not have been
possible without an interaction with Islam.

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 3.1.3-THE IMPACT OF COLONIAL CULTURE

"All the new nations faced severe problems, for political independence did not automatically
bring them prosperity and happiness...they were seldom free of external influences. They were
still bound to...structures developed earlier by the colonial powers."

THOMAS H. GREER. A BRIEF HISTORY OF THE WESTERN WORLD, 5th edition. San Diego, CA:
Harcourt Brace Jovanovich Publishers, 1987, p. 536-37.

By the end of the first half of the 19 th century, this area was occupied by the British who had
come to the subcontinent 150 years ago. In order to control the people of this region, the
British created a new comprador class which represented their economic and commercial
interest and a new feudal class which was assigned to controlling the local population. Some of
the manifestations of this new development were made possible through the settlement of
canal colonies, railways and other forms of communication designed primarily with defence
and commercial considerations in mind, but which made the population more mobile.

The British also introduced a new language and a new educational and administrative system.
It is a truism that each language brings its own culture. The introduction of the English
language imported Western cultural paradigms in Pakistan. Forms of literary works
underwent a change and the influence of European themes became visible. These impressions
were further strengthened through the missionary schools and emergence of a new urban
culture. Cricket, which has now become a part of our culture, was a product of this period.

Social stratification also underwent considerable change both in the urban as well as rural
areas.

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 3.1.4-POST-INDEPENDENCE CULTURE

The impact of some myopic post-independence policies on our cultural heritage was almost
suicidal. The tragedy of East Pakistan was essentially a product of this unfortunate legacy. In 1947,
what we inherited was a conglomeration of regional culture which shared common grounds could
act as a bond to integrate various regional cultures.

Post-1971 Pakistan represented a turning point in our history which points at two lessons. Firstly, no
system of government could keep Pakistan as a united entity but democracy. Democracy ensures
participation of the people in policy formulation and provides true legitimacy to rulers and
legislators. Pakistan was created because of democracy and it was the power of the people that had
strengthened the hands of our leaders who foiled every attempt that was aimed at denying our
independence. Secondly, that religion alone could not keep us together, especially when it is not
reflective of the people’s aspirations. Pakistani people identify their religion with the Holy Prophet
of Islam whose treatment of his followers as well as Christians and Jews provide the ultimate
framework of establishing a cosmopolitan society where religious affiliations, racial and ethnic
considerations, and allusion to social and political status are not allowed to hinder the distribution of
social justice, equality, and brotherhood. These dimensions of Islam form an integral part of our
popular culture which has been strengthened by the messages of love and mutual respect by the
saints of this land.

It shows that the state can only succeed in an environment of peace, tolerance, and freedom where
people feel free to practise their religion.

Where the state was not able or willing to provide a conducive environment, arts, theatre and film
industry suffered. This facilitated the VCR/DVD/CD culture which was nourished by uncensored
foreign films. Many of the younger generation were drawn to these films, several of which depicted
violence, obscenity and corruption. The unfortunate impact of this new culture is still visible in our
cities and towns, and has even penetrated some of our countryside.

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 4-INTERPRETING CULTURE: OUR OWN AND OTHERS

4.1-Ethnocentrism

Sumner defined Ethnocentrism as “that view of things in which one’s own group is the center
of everything and all others are scaled and rated with reference to it.” It is the attitude that
one’s own culture is superior to others; that one’s own beliefs, values, and behaviors are more
correct than others; and that other people and cultures can be evaluated in terms of one’s own
culture.

1. Ethnocentrism is particularly strong among people who have had little contact with
other cultures; yet ethnocentric attitudes are found among the highly educated and
experienced travelers as well.

2. The functions of ethnocentrism include

 Promoting unity
 Encouraging conformity
 Reinforcing nationalism
 Maintaining the status quo

3. The dysfunctions of ethnocentrism include

 Increasing resistance to beneficial change

 Discouraging integration
 Increasing the likelihood of hostility and conflicts among groups
 Preventing beneficial social change.

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4.2-Xenocentrism

The opposite of ethnocentrism, is the belief that one’s own lifestyle, products, or ideas are
inferior to those of other cultures.

There are a lot of factors involved which causes the Xenocentrism. We have to consider these
factors in the aspects of developing and underdeveloped nations, because the problem is more
common in under develop and developing nation. Some of these factors are

1. An economic plague in underdeveloped and developing nations

2. Leads to the collapse of local industries because of the lack of a local market
3. Incapable of sustaining an industrial base
4. Third World countries often have been convinced by their former colonial masters

4.3-Tempocentrism

It is the belief that one’s own time is more important than the past or future. Historical events
are judged not in their own context, but rather on the basis of contemporary standards. It is
most prevalent among those who lack historical perspective.

4.4-Cultural Relativism

The belief that cultures must be judged on their own terms is known as Cultural Relativism

 Cultural relativism means that a behavior appropriate in one place may not be
appropriate everywhere.
 Knowledge of cultural relativism can be useful to anyone who works with people from
different cultures.

5-CULTURAL COMPLEXITY AND DIVERSITY

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Culture is a complex and diverse system of independent factors; its organization is influenced
by physical circumstances such as climate, geography, and population. The complexity of a
culture can best be understood by examining various units of a culture.

5.1-Subcultures

These are groups of people who participate in the larger, dominant culture yet also maintain
their own distinctive life styles and set of cultural elements as well. In heterogeneous societies,
a person may be a member of several subcultures at any one time or at different times in his
or her life.

5.2-Counter culture

It is a subculture that adheres to “a set of norms and values that sharply contradict the
dominant norms and values of the society of which that group is a part.”Ideologically,
countercultures adhere to a set of beliefs and values that radically reject the society’s
dominant culture and prescribe an alternative set.

5.3-Ideal culture

Every group forms an Idioculture, a system of shared knowledge, beliefs, behaviors, and
customs created through enduring group interactions and shared experiences.

5.4-Real culture

In most cultures, differences exist between what people are supposed to do and what they
actually do; that is, there is a distinction between the ideal culture and the real culture.
Regardless of the manner in which cultures are organized, all cultures share some basic
concerns, known as cultural universals. Food, shelter, and protection are examples.

6-HOW CULTURE DEVELOPS, INFERIORITY OR SUPERIORITY IN

ITS MEMBERS?

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Usually societies are proud of whatever they have i.e. their culture, their traditions, their
norms their values, their inventions etc. These norms, traditions and culture are the valuable
inherent from their ancestors. So they should be proud of that. But there are certain extremes
regarding this phenomenon which both are considered abnormalities. These two extremes are

1-Ethnocentrism

2-Xenocentrism

Both these two are related with the importance and value which is given by the member of
society for their own culture.

7-ETHNOCENTRISM

15
The tendency to assume that one’s own culture and way of life are superior to all others. Some
degree of ethnocentrism is necessary for social cohesion but frequently creates conflict
between different or diverse cultural groups

Ethnocentrism is the tendency to look at the world primarily from the perspective of one's
own culture. Ethnocentrism often entails the belief that one's own race or ethnic group is the
most important and/or that some or all aspects of its culture are superior to those of other
groups. Within this ideology, individuals will judge other groups in relation to their own
particular ethnic group or culture, especially with concern to language, behaviour, customs,
and religion.

These ethnic distinctions and sub-divisions serve to define each ethnicity's unique cultural
identity. Ethnocentrism leads us to make false assumptions about cultural differences. We are
ethnocentric when we use our cultural norms to make generalizations about other peoples'
cultures and customs. Such generalizations -- often made without a conscious awareness that
we've used our culture as a universal yardstick -- can be way off base and cause us to misjudge
other peoples.

Ethnocentric thinking causes us to make wrong assumptions about other people because
Ethnocentrism leads us to make premature judgments."They" may not be very good at what
we are best at. By evaluating "them" by what we are best at, we miss the many other aspects
of life that they often handle more competently than we do.

Examples

Some very simple examples of ethnocentric thinking. . .

We often talk about British drivers driving "on the wrong side" of the road. Why not just sa
"opposite side" or even "left hand side"?

We talk about written Hebrew as reading "backward." Why not just say "from right to left" or
"in the opposite direction from English."

Former Taliban Government try to implement their own culture by laws and react quickly to
the individual who wanted to act against the society norms and values.

While in Pakistani society if we see at the things like people hate the Indian culture, their
religion, the way they greet and the way they treat idols is in fact example of ethnocentrism.

8-XENOCENTRISM

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In literary sense, Xenocentrism means a preference for the foreign, broadly speaking,
Xenocentrism is the term used that the people have been convinced that any products
developed in their own countries are inferior to those that are produced in more
industrialized nations Xenocentrism. Or more precisely in sociology term we can define it as
that

It is the belief by the people that the products, styles, or ideas of

their own society are inferior to those that originates elsewhere in
any other developed society.

In a sense, it is a reverse ethnocentrism. For example, people in the United States often assume
that French fashions or Japanese electronic devices are superior to their own. Are they? Or are
people unduly charmed by the lure of goods from exotic places? Such fascination with
overseas products can be damaging to competitors in the United States. Some U.S. companies
have responded by creating products that sound European, such as Haagen-Dazs ice cream
(made in Teaneck, New Jersey). Conflict theorists are most likely to consider the economic
impact of xenocentrism in the developing world. Consumers in developing nations frequently
turn their backs on locally produced goods and instead purchase items imported from Europe
or North America (Warner Wilson et al. 1976).

Those who leave their country to live abroad are not the only ones who reject ethnocentrism.
In every society a few persons reject their group or some part of its culture. There are anti
Semitic Jews, blacks who reject black identity, aristocrats who lead revolutions, priests, who
abandon their faith and so on. This rejection of one’s group or its culture is a form of deviant
behavior. There are few individuals or groups present who are in claim of xenocentrism but
the ratio to develop to developing and underdeveloped is quite high, as in case of Pakistan,
India, and Bangladesh etc.

8.1-JOHN D. FULLMER THEORY OF XENOCENTRISM

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Xenocentrism has recently been used in social philosophy to describe a particular ethical
disposition. Ethnocentrism, as coined by Professor William Graham Sumner 1of Yale
University, describes the natural tendencies of an individual to place disproportionate worth
upon the values and beliefs of one's own culture relative to others. Expanding upon this
idea, John D. Fullmer of Brigham Young University offered that Xenocentrism results from an
attempt on the part on an individual to correct his or her own ethnocentrism. He argued that
as an individual reacts to his own perceived ethnocentrism, he or she will often
overcompensate and instead begin to place undue consideration upon the ideas and needs of
social groups that are far removed.

Thereby, a wealthy philanthropist may hear of an obscure disease in a distant country and
invest in its research, although the matter is not entirely pressing within the community that
he resides. The tendency for xenocentrism is also used to explain the reason that, in the
political systems of many liberalist democracies, emphasis is often placed upon legislation to
protect groups that are of a minuscule minority and with whom most voters have no
immediate experience.

Fullmer further asserts, however, that as an individual begins to place importance upon things
once foreign to him, he or she almost inevitably depreciates those matters that are present
and familiar. In events which directly contrast the welfare of two parties, such as war, it can be
seen in many free-speaking democracies that a large portion of the population is more
sympathetic toward the deaths of foreign citizens rather than toward the deaths of the
society's own soldiers. Furthermore, Fullmer argues that xenocentrism is the major defining
attribute of all dissenters to modern wars undertaken by contemporary liberalist
democracies. Soldiers from common American communities, for example, are not greeted with
sympathy by xenocentric groups, but instead are appropriated disparaging labels such as
'baby killer' as in the Vietnam War. Thus, it has been proposed that the excesses of
Xenocentrism are the primary cause of many liberalist democracies' difficulty to politically
justify and sustain foreign wars.

9-CAUSES OF XENOCENTRISM IN PAKISTAN

9.1-Educational institutions

1
http://en.wikipedia.org/wiki/ John D. Fullmer
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 WE MUST DO OUR BEST TO FORM A CLASS WHO MAY BE INTERPRETERS
BETWEEN US AND THE MILLIONS WHOM WE GOVERN, A CLASS OF
PERSONS INDIAN IN BLOOD AND COLOUR, BUT ENGLISH IN TASTE, IN
OPINIONS, WORDS AND INTELLECT."

Thomas Macaulay2

This was the wording still embedded in the books of the history but unfortunately in Pakistani
nation there is not such thought of their own because we are living in free country but our
thoughts are not free as it should be. We still are the slaves of English rulers and all our
loyalties are towards our masters. We want to adopt all their things means their culture, their
thoughts, their way of living and thinking. We have nothing own of ourselves. In fact we are
blank in our thoughts and in our practical’s. All this is due to our education system which is a
divine gift from our rulers.

It is the very duty of educational institutions to develop proud among the members of the
nations that they belong to a respectable and honorable culture. If this feeling is developed,
then nobody will feel inferiority about his/her own culture. But unfortunately our educational
institutions did not perform their duty. Our education policy is not such that which realize our
own cultural superiority among the masses but it is more towards the xenocentrism.

Might be it is one of the reason of our colonial masters who give us British and western
culture. We are neither proper Muslim, nor proper western civilized. We are hanging in
between our own Muslims, Indians or Hindus and western cultures. All this is what we are
teaching to our children and what we are learning in our educational institutions.

9.2-Foreign Educational Institutions

Some people of Pakistan are from foreign educational institutions. These institutions
inject in their delicate mind that your own culture is inferior to ours. So if you want to
learn civilization, then salute our culture and hate your own culture.

Thomas Macaulay, architect of Colonial Britain's Educational Policy in India .

2

19
Imran Khan describes the impact of his British schooling in these words.

“My Generation grew up at a time when colonial hang up was at its peak. Our
older generation had been slaves and had a huge inferiority complex of the
British. The school I went to was a similar to all elite schools in Pakistan,
despite becoming independent, they were, and still are, producing replicas of
public school boys rather than Pakistanis. I read Shakespeare which was fine,
but no Alama Iqbal. The Islamic class was not considered to be serious, and
when I left the school I was considered amongst the elite of the country
because I could speak English and wore western clothes. Despite periodically
shouting Pakistan Zindabad at school functions, I considered my own culture
backward and Islam an outdated religion. Amongst our group if any one talked
about religion, prayed or kept a beard he was immediately branded a Mullah.
Because of the power of the Western Media, all our heroes were western movie
or pop stars. When I went to Oxford already burdened with this hang up from
my school days, things didn't get any easier. In University, not just Islam but all
religions were considered anachronism. Science had replaced religion and if
something couldn't be logically proved it did not exist. All supernatural stuff
was confined to the movies.”

9.3-CULTURE AND THE DOMINANT IDEOLOGY

Both functionalist and conflict theorists agree that culture and society reinforce each other,
but for different reasons. Functionalists maintain that stability requires a consensus and the
support of society’s members; thus the need for strong central values and common norms.
This view of culture became popular in sociology beginning in the 1950s. It was borrowed
from British anthropologists who thought that the function of all cultural traits was to
stabilize a culture. From a functionalist perspective, a cultural trait or practice will persist if it
20
fulfills functions that society seems to need or contributes to overall social stability and
consensus. This view helps to explain why widely condemned social practices such as
prostitution continue to survive.

Conflict theorists agree that a common culture may exist, but they argue that it serves to
maintain the privileges of certain groups. Moreover, while protecting their own self-interests,
powerful groups may keep others in a subservient position.

The term dominant ideology3 describes the set of cultural beliefs and practices that helps to
maintain powerful social, economic, and political interests. This concept was first used by
Hungarian Marxist Georg Lukacs (1923) and Italian Marxist Antonio Gramsci (1929), but it
did not gain an audience in the United States until the early 1970s. In Karl Marx’s view, a
capitalist society has a dominant ideology that serves the interests of the ruling class.

From a conflict perspective, the dominant ideology has major social significance. Not only do a
society’s most powerful groups and institutions control wealth and property; even more
important, they control the means of producing beliefs about reality through religion,
education, and the media. Feminists would also argue that if all a society’s most important
institutions tell women that they should be subservient to men, this dominant ideology will
help to control women and keep them in a subordinate position.

A growing number of social scientists believe it is not easy to identify a “core culture” in the
Pakistan. For example, point to the lack of consensus on national values, the diffusion of
cultural traits, the diversity within our culture, and the changing views of young people. Yet
there is no way of denying that certain expressions of values have greater influence than
others, even in so complex a society as the Pakistan.

9.4-Exploitation of common man

“Ever since Pakistan’s creation, it has been used by a coterie of rich and
influential people. All power and prestige is monopolized by elite of landlords,
jagirdars, waderas, industrialists, by senior military officers and civil
bureaucrats. These elite constitute a small, negligible fraction of the
population. Inheriting the legacy of power-politics from their outgoing
masters, this clique has literally stepped into the shoes of the former British
rulers and is trying to maintain the status.”

3
Abercrombie et al. 1980, 1990; Robertson 1988

21
 Khalid Muhammad4

When an individual compare his/her society with rest of the societies in the world, he/she
becomes really disappoint and try to change its thinking, wanted to migrate from this world to
another, where he/she having an equal rights with the rest of the society and no one will be
there who exploits his rights in this world.

Evaluation of certain thoughts compels the individuals to adopt such culture which is not
there own but he is adopting because it is protecting his rights. It saves him from a lot of
stress, tension and anxiety which he really feels whenever he is in his own society.

9.5-Criteria’s to compare the society

Ethnocentrism is caused when we compare society with our own standards, whereas
Xenocentrism is caused when we compare the society with the standards given by some one
else, outside from our own culture. There are no hard and fast rules to make comparisons
among societies. We can’t evaluate our culture without indulging in it and we can’t predict
that others culture is good or bad that’s why we really remained in confusion. We hang in
between the things, can’t make a real comparison among societies.

9.6-Lack of understanding about other cultures

When we saw western culture with western spectacles, then western culture looks as just like
a paradise. It is because we don’t know the flaws in their culture. The problem with Pakistani
society and the rest of the colonial societies is that they wanted to opt all the rights from the
west but don’t bother to take the duties.

For example in Pakistan a man might ask that police should control the traffic while on the
road while when he himself will be on the road he might not follows the roles and when some
one noticed and try to ask him that why he is violating the roles he will say that I am in hurry ,
I have some problems and try to avoid to pay the fine. And when some one asks after this he
will say in west it is not so, no one is responsible to ask you but here the culture is bad, I am
not secure here and thousands of things like this.

4
Khalid Muhammad, social problems of Pakistan, p124
22
Actually first he idealize the things that the things should be such that but we only wanted to
get their culture completely we just took a part of our own interest and the other part which is
not in right of us we try to avoid. Resultantly we remain in confusion.

9.7-Role of social agencies

Our social agencies didn’t perform well. They failed to develop true ideology of Pakistan. Even
though, we don’t have developed our own cultural policy yet. We don’t have any importance
about our own culture we added the things of our own interests. We are leaving our own
social norms, values, and opting others.

Do you know what the reason is behind; the reason is very simple that our social agencies are
not working properly to save our own culture. Our social agencies should promote our own
culture rather than others.

In our fast-changing world, the rapid transformations in communication and technology are
bound to influence our culture. If confidence and pride is not restored to our cultural values, it
could result in the adoption of only superficial symbols of these new changes. Such an
adoption would lead neither to any meaningful change in our socio-economic development
nor to a meaningful integration of our social consciousness. It is essential that our cultural
structure is receptive to new ideas to comprehend the technological stimulation of
consciousness. If globalization finds us in cultural confusion and chaos, we are bound to suffer
from externally imposed cultural patterns. Our cultural heritage is one of the oldest in the
world and our people have always shown resilience to new ideas. We need to rehabilitate our
cultural pride and to anticipate its future manifestations so that we emerge as a nation living
in the modern world with a unique, distinct, and proud heritage.

9.8-MEDIA, A CAUSE OF XENOCENTRISM

Media plays an important role in order to develop the minds of a nation. Western media is
promoting own culture, their own values and norms and shows other culture as a deviance.
The common example of this is the French media making propagandas against American
media.

But in case of Pakistan or other colonial culture the things are totally opposite our media is
showing which should not be there on the screen. Certain ads, programs, talk shows which
should not be there. But as it is an easy and cheap way to get popularity so media don’t
hesitate to get these sticks in order to promoting own self. But on the other hand they are
playing with our culture, changing the mind of the nation and taken to the masses away from
our own norms and values.

23
9.8.1-Wrong picture of Society by Media

Sometimes advertisements promotes what actually lacks in the society, but promoted in a way
as if it’s penetrated deep in their roots. This is why we say media / advertisements are used
for propaganda purpose too. For example, Indian advertisements show the best of the
‘patriots’ and ‘patriotism’ whereas we don’t, but probably we are more patriotic than them.
This eventually affects the Pakistani viewer’s mind that “may be I am not a pure nationalist” or
“they can win us”. Hence this might demoralize us. But that’s what Indians actually want
similarly, we are perhaps more religious, family oriented than them but their advertising
media exposes it the best. Sometimes media acts as a threat too. As mentioned above, we are
always receptive to nice and sensational change. Hence the advertisements that have special
messages in terms of glamour, elevates temptation to cause to switch. The degree of
acceptance may vary from individual to individual. It may have ‘macro effects’ and not ‘micro’
ones on the society and sometimes the change comes so gradually that before we realize it, we
are practically into it. Cultural and Social norms are such issues that are at a stake almost in
every society, especially in the developing ones, like Pakistan and India.

9.8.2-Conveying wrong message in a way of glamour

Economical situation plays an important role in order to check the ethnocentrism and
xenocentrism. Countries those are less developed or even developing often adopt others
culture of developed societies rather than just passed on their own

Same scenario is in cause of Pakistan which can be easily observed through in our ads in
Country’s poor economy is supported by the ads like “Limited Time Offers” that are applied on
certain products. This is done in order to increase sales (on the producer’s part) and the
better opportunity to buy something on nominal rates (on the consumer’s part). Keeping in
view the Pakistanis economic situation ads and media agencies focus on the things like heavily
use of glamour which is not a part of our own culture.

9.2.3-Inspired from Western Culture

24
We (Indians and Pakistanis) are always eager to copy the Western culture. We can say India is
being influenced by the West, so we are. Both of these societies may have different norms and
values. We can say that with time and exposure we have overcome the fundamentalism and
have become more liberal.

9.2.4-Impact of Indian Media

“We need not to invade Pakistan physically, we have invaded culturally.”

Sonia Gandhi

Unfortunately, Indian culture has been invaded into our society via media / advertisements to
such an extent, that now its absence upsets us. We know their models more than ours.
Similarly, we know their products more than ours. We have variety of favorite Stars there, than
here in Pakistan. This is purely a fact. We have our so called Norms but so much influenced by
the western culture that we directly or indirectly copy them without realizing it that there is a
lot of difference between Indian and Pakistan that’s the reason for the creation of Pakistan in
this universe. But unfortunately, we are forgetting all this and copied all from Indian media.

9.9-Fail to develop constitution in time

After Pakistan become a reality, we as an independent country, failed to frame a Constitution

for realizing the objectives for which it had been created. Consequently, difference among
provinces over the question of political representation, economic parity, national language,
provincial autonomy came on the surface. So due to these small ethnic groups in Pakistan
accept and try to adopt other culture rather then own and the reason was that they had been
ignored for a long time in their own country.

9.10-Lack of explanation of Pakistani culture

The clear message is that Pakistanis should accept this culture; but nobody explains what it is,
beyond the Urdu language. In practice this culture is being imposed upon us through the very
effective means of the textbook. Resultantly, followers of a particular culture when don’t find
sufficient information about their culture they try to find another way out means try to adopt

25
another culture which is not in fact of their own. Same is in the case of Pakistan.

9.11-Loyalty to British

Our culture had a very strong element of loyalty to the British and, by extension, to any master
or liege lord. In this respect, and in no other, it shared the value system of the Punjabi culture.
But other cultures of India and later in Pakistan were less inclined to call their political
masters their _mai bap_ (mother and father).

7.12-Effect of disintegration of eastern Pakistan

The disintegration of Pakistan and the emergence of Bangladesh in 1971 reinforced the
aspirations of many ethnic movements in 'new Pakistan'. It was followed by the Pakhtoons and
Baluchi nationalistic assertion in the 1970s same in 1980’s Sindhi nationalism and in 1990’s
Muhajir movement. However, successive governments instead of accommodating these forces
with polity and granting political concessions have exacerbated them through neglect.

9.13-Lack of Participation of Common People in Running the Country

Another reason for this failure to create the spirit of national integration is the neglect on the
part of successive governments to provide for the participation of the people in the running of
their own country in the meaningful manner and the fat that the national decision making
process has been confined to an to an unelected few for much of Pakistan’s history. Thus few
have developed a stack in this country.

9.14-Lack of Citizenship Concept in Pakistan

Today in Pakistan, there is very little concept of a meaningful Pakistan citizenship as befitting
a free people. Sectarian and ethnic identity is how individuals are defined by the state in its
relation to society and why not if the government itself uses this form of identity to impose a
rigid system on jobs and opportunities, instead of merit as the sole criteria.

26
9.15-Feudalism

Pakistan is hardly in metaphysical stage. It is among developing countries with very low
development rate. This is particularly so with regard to clicheé s such as ‘Pakistan is an agrarian
economy’, and the view, that ‘Pakistan is largely rural’ this causes disappointment in
Pakistanis.

“Perhaps the most important factor that, sadly, many Pakistani social
scientists still do not comprehend is that Pakistan is neither a so-called
feudal, agricultural, rural or even a traditional society or economy. Only
those social scientists who write their papers on anecdotal evidence
still talk of Pakistan as being feudal. Even a cursory examination of any
kind of economic data suggests that this is not so. With the share of
agriculture as part of the GDP falling drastically from 26 percent in
2000 to 20 per cent in 2007, agriculture has lost its predominance in
the economy.”

By S. Akbar Zaidi5

9.16-Uneven economic development

The socio economic regions at different stages of development are in a situation of real or
perceived conflict of interest. Fast increasing population and slow and uneven development
that can assume to be the pattern in foreseeable future is likely to further aggravate the ethic
device.

9.17-Fail as a country

Pakistanis as an individual are good but when the thing come as a nation they unable to prove
themselves as a nation except the causes of national calamities’ or any other reason when this
nation revise its concept of nationalism. In the normal life, Pakistanis don’t prove themselves
as a Pakistan all the concept of unity, faith and discipline just fake up from this nation.

In the words of a scholar,

5
Another kind of change By S. Akbar Zaidi, Dawn, April 14, 2008

27
 “In my view, to call Pakistan a failed or anarchic state is rather a harsh
judgment as it could be applicable to many other developing countries in Asia
and Africa also. The very survival of Pakistan as a country despite its odds has
amazed observers. From the backwaters of the British sEmpire, Pakistan has
reached the threshold of middle income country. Pakistanis withstood a radical
shift in the regional balance of power in the 1970s, following a military defeat
and India’s nuclear explosion in the 1974, registered temptations and coercing
from a global power and re-established the nation's credibility, resilience, and
regional pre-eminence.”

I.H. Malik6

9.18-Class culture in Pakistan

One of the major problems faced by Pakistan, it is that it is suffering from class culture.
Someone in the society is millionaire but on the other hand, majority of the people are
running short of basic needs. Even they have not honorable mean to feed themselves. Suicides
due to hunger, unemployment and poverty are common. Such miserable conditions really
make Pakistanis as a failed nation having so much class conflicts among themselves. Pakistanis
are really loosing their morals due to such pathetic condition.

9.19-Illiteracy

Pakistan is considered as an illiterate country. Foreigners take it as less civilized and ill
mannered nation state. Foreigner’s down pay sight of honor to this country. Pakistanis are
considered to be less motivated towards education and those who get education having poor
standard, don’t know its practical implementation. So, in practical life they really failed in the
society.

9.20-Extremist in the Society

In Pakistani society there is existence of some extremists in the society. These extremist are
the product of Afghan War. After nine eleven, these extremists were announced as terrorists.
As Pakistan is directly related with these extremist, so world does not take Pakistan as an
honorable as responsible country. Now the conditions are so miserable that Pakistanis in
foreign hesitate to called themselves as Pakistan because as they utter that they are Pakistan,
foreigner took them as aliens. All this is not limited up to the general publics same situation is
with the officials of Pakistan’s. They have been dishonored by the other side of the boarder
whenever they visited other countries.

6
I.H. Malik, state and civil society in Pakistan, p.259
28
 10-EFFECTS OF XENOCENTRISM IN PAKISTANI SOCIETY

10.1-Devaluing ones own culture

This is the very effect of Xenocentrism in a society. A xenocentric person always hates all the
features of his culture rather all the features are not bad. But once he has developed
Xenocentrism, he always dislikes his cultural characteristics.

For example, now new generation dislikes Pakistan’s marriages. They argue that it wastes a lot
of time. They don’t take this in such meaning that these are the source of socialization in
eastern culture. They don’t take it positively because they have blind affiliation with western
civilization.

10.2-Environment of non Cooperation among Societies

Xenocentrism develops an environment of cooperation among societies. For example,

westerns are so rigid in their ethnocentrism that they fail to show flexibility to adopt other
good features from other cultures, so xenocentrism provide a way in order to develop a
29
corporation among the societies. Help to adoption some of the good from all the societies
don’t cause the culture as a stagnant but to move further and its development.

10.3-Conflicts among civilizations

Conflicts among civilizations and Dialogues among cavitations are two most debatable points
now a day. Ethnocentrism and Xenocentrism cause conflicts among civilizations. For example,
cultural conflicts of eastern and western culture are one of the reason of xenocentrism among
the society.

10.4-Product choices

Xenocentrism has made Pakistanis more brand conscious “Be Pakistani & Buy Pakistani”
concept failed to being adopted. People take Pakistani home product as sub standard cheap
and go to buy imported ones.

10.5-Hold of multinationals

Due to brand consciousness, multinationals are building their hold stronger on local markets.
Every year, they capture a lot of revenues from Pakistan. Nestle, Lever brothers. Procter and
Gamble, Pepsi, Coca Cola etc are treating Pakistan as golden egg laying hen.

10.6-Change of Styles

 Architecture

 Dresses

 Foods

Our eastern and subcontinent way of construction and architecture are now transferred
toward western style. Our dresses are no more “Kaumi suits”. We usually use western style of
wearing. We are more towards fast foods from continental foods.

10.7-Destruction of Family System

Xenocentrism has destroyed our family structure. Earlier we had a pride on our joint family
system. But now we don’t like joint family system. Now Pakistanis are more towards nuclear
family system.

10.8-Destruction of national language

Our national language is Urdu. But we feel shy to speak in Urdu. It is because of Xenocentrism.
We feel proud to talk in English. No one can e successful in life if he is not experts in English.
Wee have destructed our national valuable heritage only because of this Xenocentrism.

10.9-Dangerous to collapse of Local market

30
Xenocentrism leads to the collapse of local industries because of the lack of a local market. For
example, due to Xenocentrism, Pakistani youngsters like foreign brand products. They don’t
buy local manufacturing. So due to this, Pakistani producers suffer market difficulties.

11-HOW TO REDUCE THE XENOCENTRISM

Pakistan is a country of diverse communities with cultural traditions, belief systems, value
systems, life styles, dialects and aspirations which determine the objectives. Keeping in view
the rich heritage of our culture and to provide conducive environments for its growth and
promotion as enshrined in the Constitution of the Islamic Republic of Pakistan, so the intent
need of the hour is that there should be made such effective measures as soon as possible in
order to reduce the xenocentrism.

11.1-Institutions must be strong

We have the weakest social institutions. These institutions are already polluted with
Xenocentrism. They are already suffering from inferiority complex. Then, in this situation, how
they can give us a proud able socialization? So first we should strengthen our social
institutions.

One institute each for the following disciplines will be established provided that they are not
being taught in the universities/institutes in Pakistan. This will not only help to proper
explanation of our culture but also be useful in order to prepare the new generation to live
31
according to our own culture. Following disciplines should be promoted.

1. Music – Folk, classical and popular music with emphasis on evolution of musical notes,
instruments and performance.

2. Art and Architecture – Calligraphy, geometrical designs and other aspects of traditional
Pakistani and Islamic Art and Architecture with comparison with other forms of Art and
Architecture.

3. Painting and Sculpture – Different schools and their cultural relevance.

4. History of Science and Technology – A study of the development of science and

technology in various societies including Pakistan.

11.2-Defining and propagating the ideology of Pakistan

Our greatest tragedy is that we have not ideology of Pakistan. Ideology is the thing which gives
a nation its identity. We never tried to understand our identity. So due to this reason, we don’t
want to call as Pakistani, We don’t want to have Pakistani identity. It is because we have not
explained our ideology ourselves. We are dependent on the concepts which we received as a
gift from our former rulers. A portion of the national budget will be allocated specifically for
cultural activity in accordance with internationally accepted best practices.

Allama Iqbal’s concept of the spirit of Muslim Culture and Quaid-e-Azam’s statements on
culture will be highlighted by various institutes engaged in research on Islam, Iqbal and Quaid-
e-Azam.

Historical monuments such as tombs, forts, old buildings and other remnants of the past will
be preserved, repaired and documented. It has been decided that no historical building will be
demolished or altered to the extent that it loses its relevance to our history and culture.
Cultural centers will be established at provincial and district headquarters to preserve and
promote the culture of their respective areas. These Centers will have following features

 They will be administered by professionals preferably from the local regions.

 Their activities will be co-ordinate by Federal Cultural bodies.

32
11.3-Strengthening the concept of Pakistani

We should not be ashamed of calling Pakistani. Instead we should feel proud on calling
Pakistani. This concept should be developed y our institutions of socialization. Like the
president of Pakistan gives the concept of

“Sab se pehlee Pakistan”

This concept should be revealed and should be implemented. It should be clear from the
attitude from the citizen of Pakistan that they are Pakistan and they really have proud to be
Pakistani rather than just writing on shirts or just calling that Pakistan zindabad, it should be
appear from their mentality too.

11.4-Direction of Media should be towards Pakistan

Media plays a great role in nation building but in case of Pakistan what has been showing in
the media? Media is a way of the depiction of our culture too that is influenced or
uninfluenced by the foreign media. Sometimes media promotes what actually lacks in the
society, but promoted in a way as if it’s penetrated deep in their roots. This is why we say
media are used for propaganda purpose too. So, why don’t we use it in a positive way? It is the
responsibility of media to promote our own cultures, values rather than others.

The Pakistan Television Corporation and National Broadcasting Service will prepare
catalogues of their programmes, artists and producers and will make video/audio CDs/DVDs
available for sale to the public, if commercially viable.

An Institute of Translatology will be established by the National University of Modern

Languages to promote mutual understanding among citizens of all Pakistani languages.The
Pakistan National Council of Arts will undertake the following projects: -

1. A History of Performing Arts in Pakistan.

33
 2. A Catalogue of Painters and Calligraphers.

3. A Catalogue of Actors, Producers, Directors and other notables in the fields.

A National Film Academy should be established under the Pakistan National Council of the
Arts with the following objectives: -

1. To promote Pakistani culture in feature films.

2. To train artists, directors, and script writers.

3. To improve the technology of film industry.

4. To establish a trust for film makers.

11.5-Defining the true Culture

Common man doesn’t know that what the true national culture of Pakistan is. We are stagnant
with our ethical culture. But we didn’t think what the whole culture of Pakistan is? Even, now
a day we have not true ethical culture too. We have to develop certain culture policy which has
the following objectives.

1. To awaken the spirit of participation of the people of Pakistan and to safeguard

their rights in promotion of culture.

2. To relate our spiritual cultural aspects with their physical manifestations and to
highlight and develop the universal values of our respective belief systems and the
message of the founders of Pakistan in the promotion of our culture..

3. To map, record and document all tangible and intangible cultural assists in the
country and to frame national cultural strategies to sustain cultural heritage.

4. To meet the challenges of globalization by enhancing awareness and

dissemination through traditional and modern technological means of our own
cultural heritage and quality of cultural expressions in performing and visual arts

5. To further enrich our national language by making it truly representative of our

national ethos and to recognize our rich linguistic diversity by promoting
historical as well as existing Pakistani languages through research and study.

6. To inculcate a quest for inquiry and research in application of modern technology

34
 to our social and economic needs through critical thinking and constructive
reasoning.

7. To encourage the growth of public-private partnerships and to support civil

society cultural initiatives by providing material incentives and support

8. To provide a free and healthy environment for the promotion of all cultural
activities at different levels of society.

9. To encourage the thoughts and aspirations of our artists, intellectuals, musicians,

singers, poets writers, artisans, architects, stage and film artists, dancers and other
related with cultural activities towards the process of national integration, while
retaining the integrity of cultural diversity in the Federating Units.

10. To highlight the culture of tolerance, harmony and social integration inherent in
Pakistan’s cultural fabric and eradicate the culture of violence, intolerance and
fanaticism by affirmative cultural action through education and legislation.

11. To encourage a positive cultural response to negative aspects of foreign and local
culture by improving national entertainment programmes, enabling new channels
of electronic media and introducing latest technologies in articulating Pakistan’s
cultural activities.

12. To make our national language truly representative of all Pakistani languages by
providing a framework of adaptation and assimilation by encouraging language
translation.

13. To seek a correlation between our spiritual cultural and its material dimensions.

14. To inculcate a quest for inquiry and research in application of modern technology
to our social and economic needs through critical thinking and constructive
reasoning.

15. To highlight and develop the principles laid down by Islam and the founding father
of Pakistan in the promotion of our culture.

16. To ensure a healthy interaction with other cultures through cultural exchange
programmes, exhibitions, and international interaction at governmental and non-
governmental levels.

17. To awaken the spirit of participation of the people of Pakistan and to safeguard
their rights in promotion of culture.

18. To mitigate the impacts on our cultural environment resulting from development
works

11.6-Promotion of Pakistani culture internationally

No doubt Pakistani culture is one of the best culture in the world, it has all the aspects of life
and mergers of different culture has also been visible in our culture, but we are lacking behind
35
in proper promotion of our culture, the need of the hour is that Pakistani culture at the
international level will be promoted through:

1. Publishing and disseminating DVDs/CD-ROMs, posters and informational material

depicting our cultural heritage.

2. Displaying Pakistani handicrafts and DVDs of performances in our embassies.

3. Providing targeted printed material on Pakistan for interested scholars, tourists

and businessmen.

4. Holding cultural shows and music concerts after detailed target audience analysis

5. Assisting academic institutions which teach Pakistan and Islamic culture in

exchange programmes and research.

12-APPLYING THE PRINCIPLES OF QUAID AND IQBAL IN OUR

CULTURAL POLICY

36
 12.1-IQBAL’S CONCEPT OF CULTURE

While defining the ingredients of Muslim culture, Iqbal emphasized that the spirit of Muslim
culture was not so much as a breaking point from history but as initiating a process of
intellectual revolution which developed into inductive reasoning. He stated that the abolition
of priesthood and hereditary kingship in Islam, the constant appeal to reason and experience
in the Qura’n and the emphasis that is laid on Nature and History formed the basis of this new
intellectual framework.

Iqbal’s emphasis on the recognition and development of khudi (self) centres on the creativity
of individuals and their collective transformation into a system of intellectual power which
subjugates various phenomena of nature and to some extent controls the direction of history.
This concept of development of the human self is based again on the triad of self-knowledge,
nature and history. In other words, it is the highest form of cultural development that is
visualized as the ultimate development of human consciousness. Explaining the various
aspects of the spirit of Muslim culture, Iqbal identifies knowledge of the concrete as the
starting point of the method of observation and experiment in Islam. Knowledge of the
concrete is conceived as “the intellectual capture of and power over the concrete that makes it
possible for the intellect of man to pass beyond the concrete”. This knowledge is evolutionary
in the sense that time is perceived to be an active agent of change. Any culture that lags behind
the intellectual framework of time are doomed to decay and ultimate extinction. Muslim
culture thus provides a dynamic concept of the universe. This idea of human unity is the
hallmark of Iqbal as a social movement to make this idea a living factor.

Concluding his statement on the spirit of Muslim culture, Iqbal asks Muslims “to appreciate
the cultural value of the idea of the finality of Prophet hood in Islam.” This idea was the
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foundation for Iqbal to study the cultural transformations taking place in other Muslim areas.
He says, “the teaching of the Quran that life is a process of progressive creation necessitates
that each generation guided but unhampered by the work of its predecessors should be
prompted to solve its own problems.” It is indeed relevant to point out that when he spoke of a
future Muslim independent state in South Asia, he laid a particular emphasis on the areas that
constitute the territory of Pakistan today.

Demographically, Muslims were in an overwhelming majority in the areas of today’s Pakistan.

It was both the territorial contiguity of Pakistani territory with the Middle East and Central
Asia as well as its unique cultural identity that made the existence of independent Pakistan
possible.

12.2-QUAID-E-AZAM CONCEPT ON PAKISTANI CULTURE

With Pakistan’s independence, Quaid-i-Azam Muhammad Ali Jinnah laid down the principles
of the future cultural contours of Pakistan. The Quaid-i-Azam not only defended the
intellectual heritage of Islam, but also the capacity of Pakistani culture to absorb modern ideas
of nationalism and statehood. His political leadership was the result of that historical process
in which culture and history played an important role and it is because of this process that he
was successful in materializing Iqbal’s thought of independence for the people of Pakistan so
that they could develop their distinct cultural heritage without any hindrance. In many ways,
his speech of 11th August 1947 that was delivered before the Constituent Assembly of Pakistan
forms the basis of not only the Pakistani state, but also its cultural policies.

Highlighting the salient features of Pakistan’s cultural growth, the Quaid told the nation:

“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.”

This message contained the spirit of Pakistani culture which was supposed to be nurtured
under the guidance of the principles of equality and freedom. Dwelling on the historical
experience of Britain, he visualized a culture for Pakistan where identity of the citizens will
not be judged through sectarian, religious and ethnic appellations, but as members of an
independent nation. He not only saw the disappearance of sectarianism amongst Muslims, but
also in wider terms, where

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 “Hindus would cease to be Hindus and Muslims would cease to be
Muslims, not in the religious sense, but in the political sense as
citizens of Pakistan.”

During the swearing-in ceremony as the first Governor-General of Pakistan, when the Quaid
was reminded by Mountbatten to follow the ideals of Akbar the Great, he replied,

“The tolerance and goodwill that the great Emperor Akbar showed to
all non-Muslims is not of recent origin. It dates back thirteen
centuries ago when our Prophet not only by words but by deeds
treated the Jews and Christians, after he had conquered them, with
the utmost tolerance and regard and respect for their faith and
beliefs.”

In addition to the historical developments of Muslim culture, the Quaid visualized the Charter
of Madina (Mithaq-i-Madina) as the foundation stone of Muslim culture. Lest this notion of
Islamic heritage was misinterpreted, he categorically declared,

“…make no mistake. Pakistan is not a theocracy or anything like it.

Islam demands from us the tolerance of other creeds and we welcome
in closest association with us all those who, of whatever creed, are
themselves willing and ready to play their part as true and loyal
citizens of Pakistan.”

The Quaid was not only conscious of our Islamic heritage, but also emphasized the
contribution of Pakistan’s cultural legacy and historical experience. He stated

“Not only are most of us Muslims but we have our own history,
customs and traditions and those ways of thought, outlook and
instinct which go to make a sense of nationality.”

Perhaps no other statement could be as comprehensive as this in conceptualizing the essence

of Pakistani culture. It is here that we see the contribution of our territory both in history and
social formation in shaping the contours of our culture. The emphasis is clearly laid on our
history, customs, traditions, thinking, outlook and insight, in addition to our identity as
Muslims. Aware of our spiritual and material progress, he declared:

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 “We demanded Pakistan, we struggled for it, and we achieved it so
that physically as well as spiritually we are free to conduct our affairs
according to our traditions and genius. Brotherhood, equality and
fraternity of man these are all the basic points of our religion, culture,
and civilization”.

These ideas indeed clearly lay down the principles of our culture which seeks to rejuvenate
optimism in the strength of our culture, our traditions and our outlook.

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 REFERENCE

Reports and Books

Alichin, Bridget, and Alichin, Raymond. The Rise of Civilization in India and Pakistan, 1982

Hussain, Ishrat. Pakistan: The Economy of an Elitist State, 1999.

Shaw, Isobel. Pakistan Handbook, 1996

State and civil society in Pakistan, I.H. Malik, 1992, 4th edition
Social problems of Pakistan, Khalid Muhammad, 1997, 2nd edition

Cultural policy of Pakistan, Ministry of Culture, 1995-2002

Pakistan – Wikipedia Report, the free encyclopedia

The History of India: The British East India Company and Colonization

Effects of colonization, sandara Marker, November 2003

Websites

http://www.photius.com/countries/pakistan/society/pakistan_society_prospects_for_social~10393.html

http://www.wikipedia.com/culture/pakistan.asp

http://en.wikipedia.org/w/index.php?title=John_D._Fullmer&action=edit&redlink=1

Summary

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Culture is a dynamic phenomenon, it is constantly going to diversify itself; different norms,
values, goods and bad from different societies emerge in one of the culture. Same in case of
Pakistan; which is a state of 16 billion people, came into existence just fifty five years back,
with its unique identity, ideology and culture. This unique culture was a mixture of different
societies that were here in this region thousands years back. In this culture of Pakistan there
is influence of ancient Hindus civilization, the effects of Muslims monarch and final impact
of the British colonization. At time of freedom people of Pakistan treat themselves as a
nation having a Muslim identity but now the scenario is totally change, people took their
own culture as alien and have tendency to adopt the foreigner western culture. This trend is
called the Xenocentrism and our whole report is revolving around this particular
phenomenon in Pakistani nation.

We are loosing our identity by changing and adopting foreigner styles, ideas, thinking,
communication etc. We are copying all that stuff from the west directly or indirectly,
consciously or unconsciously and for a nation it is a thing of great menace. With the
globalization it was one of the biggest challenges that colonial states like Pakistan has faced
but unfortunately we fail to unwavering our identity. The reasons for this failure are
hundred but some of the majors are our education system, our system of politics, our
constitution, our media, our changing family structure and finally our Government. In fact
the Government play a major role in it because it do nothing for the survival of our culture
and we have loose every thing even our basic way of communication (Urdu) and adopted
the foreign colonial masters.

Now, the question arises what should be the policy for the survival and rehabilitation of our
culture? The answer is that we have to do every thing for the survival and rehabilitation of
our culture as soon as possible. We have to take all the necessary measure to block out this
cultural change. The first step we can take is to change our education policy and remove this
duality so the people don’t confuse in the duality of our system this will help to gain the
confidence in our young nation. Same we have to reapply the cultural concept of Iqbal and
Quaid adopted such policies which are according to their vision. Media should play its
positive role regarding our culture, in these days media is showing and promoting the
foreigner heroes and changing the attitude of nation towards nationalism. This should be
condemned and media should adopt such policy which is not in conflict with the culture.

BRIEF INTRODUCTION REGARDING CULTURE

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Of primary importance to the study of human behavior is the study of culture which is the
totality of learned, socially transmitted behavior. Culture defines our Weltanschauung, in
fact, culture determines everything about us including our ideas, norm, values, customs, and
artifacts, in other words, what and how we think, how we behave, what we believe, our
understandings of right and wrong and good and evil, how we interact with one another,
and what we make.

William F. Ogburn (1886-1959) wrote that there were two aspects to culture: material
culture which is the physical or technological aspects of our daily lives (food, houses,
factories, raw materials, etc.), and non-material culture which are our ways of using material
objects (customs, beliefs, philosophies, governments, and patterns of communication). From
Ogburn’s concepts we have developed the idea of three types of culture: cognitive culture
which is what we think and believe, normative culture which is what we do and how we
behave, and material culture which is what we make and how we use the natural world.

In the process of interpreting our own and others’ cultures, terms such as “ethnocentrism,”
“xenocentrism,” “temporocentrism,” and “cultural relativism” are useful. Ethnocentrism is
the assumption that one’s own culture is superior to others. Xenocentrism, the opposite of
ethnocentrism, is the belief that what is foreign is best. Temporocentrism, is the belief that
one’s own time is more important than the past or present; it is the temporal equivalent of
ethnocentrism. The belief that culture must be judged on their own terms rather than by the
standards of another culture is known as cultural relativism.

A culture is a complex and diverse system comprised of many interdependent factors.

Subcultures participate in the larger, dominant culture, but possess their own set of cultural
elements. Countercultures adhere to sets of norms and values that contradict those of the
larger culture. Ideal cultures are created through shared group interactions. In most
cultures, differences exist between what people are supposed to do—ideal culture—and
what they actually do—real culture. All societies have particular needs and goals. Social
institutions develop to meet those basic needs and goals.

XENOCENTRISM

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In literary sense, Xenocentrism means a preference for the foreign, broadly speaking,
Xenocentrism is the term used that the people have been convinced that any products
developed in their own countries are inferior to those that are produced in more
industrialized nations Xenocentrism. Or more precisely in sociology term we can define it as
that

It is the belief by the people that the products, styles, or ideas of

their own society are inferior to those that originates elsewhere
in any other developed society.

In a sense, it is a reverse ethnocentrism. For example, people in the United States often
assume that French fashions or Japanese electronic devices are superior to their own. Are
they? Or are people unduly charmed by the lure of goods from exotic places? Such
fascination with overseas products can be damaging to competitors in the United States.
Some U.S. companies have responded by creating products that sound European, such as
Haagen-Dazs ice cream (made in Teaneck, New Jersey). Conflict theorists are most likely to
consider the economic impact of xenocentrism in the developing world. Consumers in
developing nations frequently turn their backs on locally produced goods and instead
purchase items imported from Europe or North America (Warner Wilson et al. 1976).

Those who leave their country to live abroad are not the only ones who reject
ethnocentrism. In every society a few persons reject their group or some part of its culture.
There are anti Semitic Jews, blacks who reject black identity, aristocrats who lead
revolutions, priests, who abandon their faith and so on. This rejection of one’s group or its
culture is a form of deviant behavior. There are few individuals or groups present who are in
claim of xenocentrism but the ratio to develop to developing and underdeveloped is quite
high, as in case of Pakistan, India, and Bangladesh etc.

Causes of Xenocentrism in Pakistan

9.1-Educational institutions

9.2-Foreign Educational Institutions

9.4-Exploitation of common man

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9.5-Criteria’s to compare the society

9.6-Lack of understanding about other cultures

9.7-Role of social agencies

9.8-Role of Media

9.8.1-Wrong picture of Society by Media

9.8.2-Conveying wrong message in a way of glamour

9.2.3-Inspired from Western Culture

9.2.4-Impact of Indian Media

9.9-Fail to develop constitution in time

9.10-Lack of explanation of Pakistani culture

9.11-Loyalty to British

9.12-Effect of disintegration of eastern Pakistan

9.14-Lack of Citizenship Concept in Pakistan

9.15-Feudalism

9.16-Uneven economic development

9.17-Fail as a country

9.20-Extremist in the Society

Effects of Xenocentrism in Pakistan:

10.1-Devaluing ones own culture

10.2-Environment of non Cooperation among Societies

10.3-Conflicts among civilizations

How to get rid from Xenocentrism

11.1-Institutions must be strong

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11.2-Defining and propagating the ideology of Pakistan

11.3-Strengthening the concept of Pakistani

11.4-Direction of Media should be towards Pakistan

11.5-Defining the true Culture

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