A Case of Mistaken Identity?
NATIONALISM The debate over identity arouses the strongest of passion in individuals. In today’s multi‐cultural, global village, what is the role of identity in defining who we are, and the relationships we forge with others in wider society?
By Hamid Chaudry www.majedsblog.wordpress.com
About the Author
Context As a precursor, the context of this discussion should take into account the changing political and social climate we face both here at ‘home’ as well as globally. In Europe, we find a resurgence of the call for a strengthened national identity in many countries, led by Cameron, Sarkozy and Merkel.
Hamid is based in Lancashire, and is actively involved with his local masjid. He belongs to the Bayyina Foundation, which is a local group of Muslims concerned with raising issues impacting the Muslim community in the Lancashire Area. Their work focuses on local, national and international issues, through thought‐ provoking writing and unique events.
Introduction The debate over identity arouses the strongest of passion in individuals. In today’s multi‐cultural, global village, what is the role of identity in defining who we are, and the relationships we forge with our fellow man (and woman) and in the wider society? Opinion is often divided. Should nationalistic ties – British or Pakistani – dominate the basis of relationships between people? What is the role of religion in defining identity? Or is it simply a case of coming together as human beings, without the confusion of man‐made labels?
“This is in the face of a perceived threat from a revival of a religious identity, especially from Muslim populations. Multiculturalism has been discarded as a failure, and has also been blamed for the subsequent separatism and isolation of immigrant communities.” I write this in the context of an initiative by Pakistanis to ‘improve their lot’ in a small town in North West England. Faced with negative public perception, below average educational achievement, above average unemployment, and a barrage of accusations of being separatist, divisive and the enemy within, we are forced to address these issues head on. The question of identity inevitably arises. We may try and side‐step the issue as mere talk and no action. Or we may cast side into the ‘too hard to tackle box’. Ultimately, we do so at our peril. If we are unclear on our identity, we will inevitably find ourselves coming round to the same question in a few years time...why are we still no further forward as a ‘community’? I offer some of my thoughts on the subject.
A case of Mistaken Identity
HAMID CHAUDRY
style / viewpoint. Let us take a closer look at some specific issues.
Defining ‘Pakistani heritage’
I will generalise about the community as a whole, while accept there are many exceptions.
Educational under achievement Why do Pakistanis youngsters under achieve in education? Possibly, because their parents have not instilled within them the value of a good education. Why? Because the fathers are themselves uneducated – taxi drivers, factory workers – occupying low skill manual labour positions.
So exactly what does the term ‘of Pakistani heritage’ mean? In reality, it is a concocted term used to ‘label’ those second generation immigrants who are searching for an identity in a hostile and unwelcoming environment.
Their mothers are fulfilling their duty in the home – hence, no need to learn the language or aspire to anything beyond ensuring that the salt in the curry is according to her husband’s palate.
Why can we not be British, full stop? The need for positive role models and high aspirations is vital. Language may be an issue. Does the mother know where her sons spend their time when not at home? Is the father actually around to enquire, as he is often too busy ensuring the ingredients for the curry are made available?
“In some cases, we don’t want to be; for others the sentiments of the fatherland are deep rooted and cannot be severed; further, there is recognition that, in some quarters, we will never be accepted as British, due to being recognisably ‘different’”
Health matters Pakistanis suffer from disproportionately higher health problems than many other communities. Problems such as heart disease, diabetes, strokes etc. are especially high in the Pakistani population. The link between these ailments and lifestyle and diet is well established. By and large, Pakistanis have adhered to a traditional diet, which may be fine after a hard day’s work tending to the land, but is
What we overlook is that we are bottom of the pile not because we are Pakistani per se, but because of a host of other factors linked to our experiences / life
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in need of attention if the only exercise one gets is flipping burgers in a take‐away or flipping cd’s in a taxi.
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authority of their fathers, to have the strength, confidence and courage to take their own path, without this being seen as a sign of disrespect. So a son over achieving his father is actually disrespectful? Does the father feel undermined? Knowledge should always be the arbiter; there is no shame in a son knowing more than his father, and even guiding his parents to something better. Surely, this is a symbol of good upbringing: progress through the acquisition of knowledge, especially when passed from son to father. We all know the example of Hazrat Ibrahim (as).
Pakistani’s love of food is no different to any other nations; but it is nothing a well directed programme of education wouldn’t resolve.
It is commonly known what constitutes a good diet; Pakistanis need to access this information and demonstrate the willpower to make some changes to lifestyle, including less salt in the afore‐ mentioned curry.
Passing By “I recall how my father and his generation spoke of returning to Pakistan one day. This wasn’t their home, it was a merely a stepping stone to economic emancipation”
Employment Employment prospects are also particularly poor for Pakistanis; these would improve by addressing educational issues mentioned above.
Once achieved, they would return to the motherland. The consequences include the failure of the Pakistani community to build institutions for the longer term.
What are more difficult to change are other barriers to employment; these may be wider societal issues such as cultural or racial bias, which need to be tackled at a more fundamental level.
There has traditionally been a resistance to establishing roots in this country. This is evidenced by a number of practices ‐ money is sent ‘home’(and rightly so) to support the extended family in Pakistan, at the expense of investing in their children’s future e.g. how many books did your parents buy you as a child?
Respect for Elders Quite often I hear my peers mention the need for the new generation to have their own voice, to break away from the
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Could the sacrifices their parents made be traded so easily?
Religion and National Identity This takes us on to the role of religion in this debate. What is acutely ironic is that while the sentiment for Pakistan or Pakistani heritage is deep rooted, the reason d’être for the establishment of the separate state has been abandoned.
Burials are conducted in Pakistan, rather than burying our deceased in this country. Our sons and daughters are wed to first cousins from Pakistan rather than to a suitable British born. There may be good reasons for some of these practices, but they are all factors that have contributed to the lag when compared with other communities.
Some Pakistanis prefer to separate their faith from their identity; hence a common label used is British Pakistanis
Experience of the Gujarati Community
The recognition of their place of birth as well as that of their fore‐fathers, but uneasiness with religion being used to identify their being.
Contrast with the Gujarati community, we see the earlier acceptance of the UK as their adopted home, an establishment of roots, resulting in a development of institutions. Some may say too far the other way, though that is open to debate. We can summarise why it is that the Gujarati community was more accepting of the UK as their home. I would suggest that their reality in India was already one of a minority (Muslim community) in an alien (Hindu) environment.
So the slogan ‘Pakistan ka matlab kya... La illaha illallah’ has been discarded as unnecessary, or even problematic and divisive.
The reality of the UK really wasn’t that different for them. Contrast once more the Pakistani community, who fought for independence from British and Hindu rule to establish a separate homeland.
Perhaps having one negative label is seen as burdensome enough?
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The Islamic extremist tag is one they would rather not wear?
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This has been achieved in a number of ways: promotion of the secular society, demonization of Islam, instigation of internal divisions (extremists and moderates) amongst Muslims, leading to disillusionment, loss of trust and the rejection of political Islam.
Western Designs
The Irony Herein lies the contradiction – Britain and her western allies continue to promote nationalism / sectarianism abroad (latest dissections include Darfur, South Sudan). At home Britain has its internal battle with anti‐European sentiment, but is largely committed to the European super state, i.e. a wider identity than just a national one.
The promotion of the progressive and enlightened universal values pushed to us in the past by Tony Blair, and now David Cameron and his European partners.
This is where the British (and now European) governments have created a climate in which we are coerced to confirm to societies norms and values, rather than challenge them.
Look at the irony. Western nations, using divide and rule to separate Muslims, eroding the identity that united them, the Islamic aqeedah.
So immigrant communities couch their discussion within the parameters dictated to them by what is politically correct – cohesiveness, integration, equality etc. Even multi‐cultural is to be discarded – British Pakistanis now have to adopt the prevalent culture... so the only thing Pakistanis bring to the party is the curry...
Whilst at the same time, replacing their values with a separate set of western values which are portrayed as ‘universal’, irrespective of the nation statehood that their foreign policy has thrust upon you... and you now vow allegiance to!
“My own theory is that we have succumbed, subconsciously perhaps, to the government’s strategy, which is to weaken our sentiment for Islam as a clear identity upon which to unite”
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If you are Pakistani heritage (born outside of the country but of Pakistani descent) where should your loyalty lie? The question gets more complex for each passing generation.
The Falsehood of Nationalism
Are we really acting in the interests of our future generations by perpetuating this sentiment, rather than being brave enough to reject what is false? The nationalistic bond is subject to the politics of nations. What is the meaning of allegiance to a nation which is younger than most of our grandparents? My parents were born in India. They then became Pakistani upon partition. Having moved to Britain, they are now British Pakistani. I was born in Britain, so I am British.
“So what does it mean to be Pakistani? How do we become members of this ‘club’? Is this any different to our difficulty trying to understand what it means to be British? Serious questions arise, which we can either answer or avoid”
A further example can be demonstrated by a friend of mine: the son of a Nigerian father and Russian mother, he has now married a Malaysian. So exactly how should we ‘label’ his children based on national identity? Will the nation actually survive beyond the lifetime of our next generation? To what would they then give allegiance? Where is it leading to and where does it end?
Firstly, why should something over which I have no control ‐ the country I happen to be born in ‐ dictate my identity and demand my allegiance? Surely, my identity should be based on something I choose ‐ such as my belief ‐ rather than something imposed upon me.
As Muslims, could our role model, Prophet Muhammad (saw) join this club? Still not convinced?
The Ultimate Betrayal?
Furthermore, we have to accept that the nationalistic bond is divisive. It does not bring people together, rather it separates them. Membership is by birthright. If you are Indian, you cannot join (you probably wouldn’t want to either).
Let’s go back to partition. The basis of separation was what? Religion. The goal was a separate state for Muslims. So the identity of the Pakistani state was as Muslims. Even as nationalists, isn’t discarding or demoting this religious
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identity the ultimate act of betrayal to the Pakistani nation???
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as evidence for our actions. Textual evidences for the rejection of sectarian based unity are common, and there is a clear consensus on their interpretation.
Identity that Unites
We will be familiar with the Quranic ayat, translated below:
So where does this leave us? Identity is important. What is more important is having an identity which not only bonds man / men together, but provides a basis for progress. We seriously need to question what identity such as ‘British’ or ‘Pakistani’ means.
“O Men, We created you from male and female and made you peoples and tribes that you may know one another.” Surah al‐Hujurat (49‐13). There are numerous narrations from the sunnah where the Prophet (saw) condemned and forbade unity on nationalism. How many of are familiar with the hadith which strongly forbid uniting on sectarian ties? "Leave it. It is Rotten." [Bukhari & Muslim] This is with reference to all forms of Asabiyyah, i.e. nationalism, racism, and patriotism. " ...People should give up their pride in nations because this is a coal from the coals of hell‐fire. If they do not give this up Allah (swt) will consider them lower than a lowly worm which pushes itself through khur (faeces)." [Abu Dawd and Tirmidhi].
It is a fact that we are born in a certain nation, part of a certain clan. Traditionally, clan based allegiances were common, and the importance of maintaining family ties is stressed in the Quran.
In a hadith recorded in Mishkat al‐ Masabih, the Messenger of Allah(saw) also said: "He who calls for `Asabiyyah is as if he bit his father's genitals". May Allah (swt) save us from such straying. Ameen
However, the relationship forged by faith superseded clan based relationships; the example of the Ansar of Medina welcoming and sharing their possessions with the Muhajir from Makkah is well known, and contributed in creating a faith based bond over‐riding clan based relationship.
Hamid Chaudry Chairman ‐ Bayyina Foundation www.bayyinafoundation.blogspot.com
I have argued the case against nationalism from a rational perspective. As Muslims, it is essential we refer to the Islamic sources www.majedsblogwordpress.com
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