Living on the Margins. Minorities in South Asia - EURAC
Living on the Margins. Minorities in South Asia - EURAC
Living on the Margins. Minorities in South Asia - EURAC
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Strangers <strong>in</strong> <strong>the</strong> House<br />
<strong>M<strong>in</strong>orities</strong> <strong>in</strong> Pakistani Textbooks<br />
Rub<strong>in</strong>a Saigol ♣<br />
Collectively Remember<strong>in</strong>g, Forgett<strong>in</strong>g Toge<strong>the</strong>r<br />
Historical narratives are a part of <strong>the</strong> process of nati<strong>on</strong> build<strong>in</strong>g and state formati<strong>on</strong>.<br />
They c<strong>on</strong>struct nati<strong>on</strong>al memory and determ<strong>in</strong>e what we collectively choose to remember<br />
and what we are required to forget as we tell <strong>the</strong> tale of our collective com<strong>in</strong>g <strong>in</strong>to be<strong>in</strong>g<br />
as a nati<strong>on</strong> and as a state. Carefully crafted nati<strong>on</strong>al stories of suffer<strong>in</strong>g, loss, death, pride<br />
and martyrdom enable a diverse and heterogeneous group of people to feel an imag<strong>in</strong>ed<br />
sense of <strong>on</strong>eness called nati<strong>on</strong>al identity. This identity is manufactured by exclusi<strong>on</strong>s<br />
(forgett<strong>in</strong>g, elid<strong>in</strong>g, overlook<strong>in</strong>g) those who do not bel<strong>on</strong>g, and <strong>in</strong>clusi<strong>on</strong>s (remember<strong>in</strong>g,<br />
glorify<strong>in</strong>g and claim<strong>in</strong>g) those who do bel<strong>on</strong>g to <strong>the</strong> nati<strong>on</strong> as it is officially def<strong>in</strong>ed,<br />
agreed and stamped and approved. Those who form an <strong>in</strong>tegral part of <strong>the</strong> nati<strong>on</strong>, <strong>the</strong><br />
<strong>in</strong>siders, are collapsed <strong>in</strong>to an imag<strong>in</strong>ed homogeneity of goodness, while those who are<br />
external to <strong>the</strong> nati<strong>on</strong>’s, forever challenged and precarious, self-def<strong>in</strong>iti<strong>on</strong>- <strong>the</strong> outsiders,<br />
are also homogenized <strong>in</strong>to an evil or wicked <strong>on</strong>eness.<br />
Nati<strong>on</strong>s, and particularly newly formed states, reiterate <strong>the</strong> story of <strong>the</strong>ir com<strong>in</strong>g <strong>in</strong>to<br />
be<strong>in</strong>g, lest <strong>the</strong> carefully woven tale is forgotten. The wounds <strong>in</strong>flicted by <strong>the</strong> evil<br />
outsiders, <strong>the</strong> perpetual enemies, are relived so that future generati<strong>on</strong>s do not forget <strong>the</strong><br />
blood spilled and <strong>the</strong> sacrifice given that nurtured <strong>the</strong> <strong>in</strong>fant tree at its birth. Similarly,<br />
<strong>the</strong> heroic deeds, real or c<strong>on</strong>jured , of those who spilled <strong>the</strong>ir blood are remembered,<br />
reiterated, repeated, retold, embellished and re-written as often as <strong>the</strong> nati<strong>on</strong>’s actual<br />
existence is challenged or threatened by enemies with<strong>in</strong> and enemies without.<br />
There are many forms of writ<strong>in</strong>g <strong>the</strong> legends and folktales of <strong>the</strong> nati<strong>on</strong> for nati<strong>on</strong>al<br />
memory. There are c<strong>in</strong>ematic representati<strong>on</strong>s, televisi<strong>on</strong> serials, nati<strong>on</strong>alist poetry and<br />
s<strong>on</strong>gs, nati<strong>on</strong>al day parades and tower<strong>in</strong>g m<strong>on</strong>uments that all recount <strong>the</strong> ‘great history of<br />
<strong>the</strong> nati<strong>on</strong> and state’ for posterity. However, <strong>the</strong> most effective, far-reach<strong>in</strong>g and reliable<br />
method of ensur<strong>in</strong>g <strong>the</strong> c<strong>on</strong>t<strong>in</strong>uity of nati<strong>on</strong>alist legends and myths is through <strong>the</strong><br />
omnipresent, ubiquitous and easy to acquire and grasp textbook – <strong>the</strong> textbook enables<br />
<strong>the</strong> future generati<strong>on</strong> to remember itself, its history and its glory with an ease rarely<br />
available to o<strong>the</strong>r forms of public talk<strong>in</strong>g. It is cheap, often compulsory, available<br />
everywhere and <strong>the</strong>re is always <strong>the</strong> teacher, <strong>the</strong> school, <strong>the</strong> textbook board and <strong>the</strong><br />
m<strong>in</strong>istry of educati<strong>on</strong> to ensure that <strong>the</strong> nati<strong>on</strong>al story is told, reiterated, revised,<br />
remembered and spewed out faithfully <strong>on</strong> an exam<strong>in</strong>ati<strong>on</strong> paper. The latter method<br />
♣ This paper is a shortened versi<strong>on</strong> of <strong>the</strong> article ‘Enemies With<strong>in</strong> and Enemies Without: Representati<strong>on</strong><br />
of <strong>the</strong> O<strong>the</strong>r <strong>in</strong> Textbooks’. In Futures: The Journal of Policy, Plann<strong>in</strong>g and Futures. ‘Futures Bey<strong>on</strong>d<br />
Nati<strong>on</strong>alism’. Vol. 37. No. 9, pp. 1005-1035.November 2005. Imtiaz Ahmad (Ed) Elsevier.<br />
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