Swedish Joint Committee for Literary and
Artistic Professionals presents
World conference on culture
World
Conference on Culture
| Programme
Conference Papers
The role of Culture in areas of conflict
Sarwat Mohiuddin
| Sarwat Mohiuddin |
Culture represents the awareness of a society of its values, aims and aspirations. Creative activity is the basis of culture. It is this ability of people which is instrumental in creating different cu1tures. In its simplest of definitions culture is a "Way of Living". This way of living depends on geographical conditions, climate, social order, econornic factors, political situation and the level of education - moral as well as academic.
As the socio-economic or political conditions undergo a change, so do the needs of people. This may be either a subtle or an abrupt change but, some change is, however, inevitable with the passage of time. Present day culture - which is a product and the result of change - portrays the development and status of any society. Constant exchange of cultural activities is therefore absolutely necessary. Efforts should be made to aquaint ourselves with different cultures of the world to have a closer, clearer and deeper look at the way people live, think and also to know what values they attach to their lives.
It is only through this knowledge that we are able to understand each other. Better understanding brings tolerance, and once we learn to tolerate each other we also learn to respect each other. It is this mutual respect which acts as a base for achieving peace in areas of conflict.
The cause of friction between two countries is often political. There may be dissention, disagreement and differences on issues, but there is hardly any issue which has absolutely no solution, and which cannot be resolved peacefully.
The area comprising present day Pakistan has a long history. Indus Valley civilization flourished during the Bronze Age, between 2500 - 1800 B.C., along the river Indus. Originating in the Himalayan mountains, this mighty river runs across the entire length of Pakistan before discharging its waters in the Indian Ocean. Indus civilization was the most extensive urbanized culture of its time. Mohenjo-Daro, one of the earliest planned cities of the world stands on the western bank of the river 440 kilometers away from Karachi. Harappa in the Punjab, was about the same size as Mohenjo-Daro and had an advanced administrative system. In the 3rd century B.C. the impact of Greek cultural contact with the Buddhist civilization led to the development of the Gandhara civilization centered around Taxila, seat of the oldest known university of the world.
According to anthropologists, music and dance were the essential ingredients of the culture of the people of Mohenjo-Daro and Ghandhara. The folk songs, dances and music of Pakistan are said to be the urban vistages of these ancient civilizations. But today they bear the strong imprint of Islam. The Muslim saints who came from central Asia to the Indus Valley have left their mark on the culture of this land through folkloric expression of religion in their mystic songs.
Poetry, literature, music and theatre have always played a vital role in any society. These are the essential elements which contribute towards evolving a tradition which becomes a source of pride and identity of people living in that region. Language of course is of prime importance, because it is through language that culture is preserved and carried on transmitting values, knowledge and wisdom to the new generations.
ln our part of the world for centuries there has been regional exchange of scholars, mystics, artists, artisans, and traders who shared their skills and techniques enriching the local cultural development.
Countries with a common heritage dating back thousands of years and a strong cultural background, when in conflict, tend to forget that historically, inhabitarits of both countries - Pakistan and India in this case - have for centuries been able to co-exist peacefully inspite of their differences in rituals and custom based upon their faith and religious belief.
This close contact between people has resulted in having a deep insight and understanding of the differences as well as similarities in our cultures. We have a clear perception and are both aware of each other's customs, tradition, living and thinking. In the past fifty years following independence, although there has not been a substantial amount of official exchange of cultural activities, yet we have not been entirely cut off from each other. Radio, T.V, films and music - because of language which is understood on both sides of the border - have been a source of transferring knowledge and information to both countries.
The question now is not of knowing each other better through exchanges on a cultural level. Because culture, according to the need and requirement can and has always been used quite effectively either in a positive way for bringing people together or negatively to drive them apart. It serves as a tool in the hands of those few who have the power and plan to exploit the emotions and sentiments of people on religious beliefs, ethnic differences and language issues.
The need is to understand the importance of resolving issues of conflict for the betterment and development on both sides. To benefit from the cultural similarities and to give a positive turn to the richness of traditional arts and crafts, enabling us to promote trade and commerce, for the economic uplift of our societies and to live as friendly neighbours.
The rea1 question is: do we have the will to do it? Do we really want to modify outlook, alter attitudes and to change the thinking which is the foundation of all actions. Ideas create images which eventually become realities. It is not impossible for us to become more tolerant, to have compassion and to respect and love otbers.
This has been the message of the Sufis who influenced large segments of the population for centuries. They spread knowledge, wisdom, love and tolerance. Pakistan's culture cannot be understood without thinking of the contributions of the Sufis to literature, education and social reform.
When the northwestern part of the subcontinent was conquered by Mehmud of Ghazni (R 999 - 1030), Lahore became the Indian capital of the Ghaznawid empire. It was here that a great author composed the first theoretical work in Persian language about the history and rules of Sufism. That was Ali Hajwary, known in Lahore as Data Garj Baksh, whose tomb has been regarded as a sacred place ever since his death in ca.1071. However, the real influence of Sufism on the subcontinent began in the late 12th century.
Muslim Sufis played a great role in the dissemination of the Islamic message of universal brotherhood and peace. They taught love of God and love of His creation. They were the first to use the regional languages using symbols taken from daily living and local environment for their teachings - because they wanted that the simple souls, illiterate men and women, should listen to their teachings - those who did not understand the Arabic of the Holy Quran or the Persian of the upper classes.
These Sufis contributed towards the refinement of intellect, emotions, tastes and manners giving a new dimension and meaning to the existing social structure. The role they played towards the enrichment of artistic sensibilities through poetry and music is unparalleled. The theme of their songs is universal love, the place of man in the cosmos, and the tragedy inherent in his fleeting existence on this earth. The Sufi is oriented towards action, as his intimate nature is not only receptivity but a life based on pure act.
In the end I would like to sliare with you a couplet from Baba Farid (1173 - 1266A.D.)
"Shout, Farid, shout like the watchful man in the
corn-field;
as long as the bushel does not mature and fall, shout on.”
Sarwat Mohiuddin