Xenocentrism - Taimoor TK
Xenocentrism - Taimoor TK
Xenocentrism - Taimoor TK
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..............................................9
3.1.1-Gandhara Culture................................................................................9
3.1.2-Impact of Islam..................................................................................10
3.1.3-The Impact of colonial culture............................................................11
3.1.4-Post-Independence culture................................................................12
4-Interpreting Culture: Our Own and Others.....................................................13
5-Cultural complexity and Diversity..................................................................15
6-How culture Develops, Inferiority or Superiority in its members?..................16
7-Ethnocentrism...................................................................................... ..........17
8-Xenocentrism ................................................................................................18
8.1-John D. Fullmer theory of Xenocentrism...................................................19
9-Causes of Xenocentrism in Pakistan...............................................................20
10-Effects of Xenocentrism in Pakistani society................................................31
11-How to reduce the Xenocentrism.................................................................34
12-Applying the Principles of Quaid and Iqbal in our cultural policy..................39
12.1-Iqbal’s concept of culture.......................................................................40
12.2-Quaid-e-Azam concept on Pakistani culture...........................................41
Reference ......................................................................................... ................44
............................................................................................................... ..........45
Brief introduction regarding Culture.................................................................46
Xenocentrism ...................................................................................................47
1
EXECUTIVE SUMMARY
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.
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1-BRIEF INTRODUCTION REGARDING CULTURE
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.
2 -ELEMENTS OF CULTURE
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
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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
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.
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
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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
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
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.
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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 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.
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
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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.
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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.
3.1.1-GANDHARA CULTURE
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 19th 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.
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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
• Promoting unity
• Encouraging conformity
• Reinforcing nationalism
• Discouraging integration
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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
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
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• Cultural relativism means that a behavior appropriate in one place may
not be appropriate everywhere.
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
5.3-Ideal culture
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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
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.
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7-ETHNOCENTRISM
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
Examples
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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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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.
9.1-Educational institutions
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
2
Thomas Macaulay, architect of Colonial Britain's Educational Policy in India.
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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.
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.
Imran Khan describes the impact of his British schooling in these words.
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 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.
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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.
Khalid Muhammad4
3
Abercrombie et al. 1980, 1990; Robertson 1988
4
Khalid Muhammad, social problems of Pakistan, p124
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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.
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.
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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.
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.
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,
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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.
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.
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.
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 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).
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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.
9.15-Feudalism
By S. Akbar Zaidi5
5
Another kind of change By S. Akbar Zaidi, Dawn, April 14, 2008
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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.
I.H. Malik6
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
6
I.H. Malik, state and civil society in Pakistan, p.259
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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.
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10.1-Devaluing ones own culture
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.
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
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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.
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.
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.
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11-HOW TO REDUCE THE XENOCENTRISM
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 according to our own culture. Following
disciplines should be promoted.
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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.
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
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.
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3.To improve the technology of film industry.
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.
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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.
13. To seek a correlation between our spiritual cultural and its material
dimensions.
15. To highlight and develop the principles laid down by Islam and the
founding father of Pakistan in the promotion of our culture.
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 in proper promotion of our culture, the need
of the hour is that Pakistani culture at the international level will be promoted
through:
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1. Publishing and disseminating DVDs/CD-ROMs, posters and
informational material depicting our cultural heritage.
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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.
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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 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.
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.”
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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
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
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“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.”
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
Alichin, Bridget, and Alichin, Raymond. The Rise of Civilization in India and
Pakistan, 1982
State and civil society in Pakistan, I.H. Malik, 1992, 4th edition
Social problems of Pakistan, Khalid Muhammad, 1997, 2nd edition
The History of India: The British East India Company and Colonization
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
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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.
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BRIEF INTRODUCTION REGARDING CULTURE
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.
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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
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
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the ratio to develop to developing and underdeveloped is quite high, as in
case of Pakistan, India, and Bangladesh etc.
9.8-Role of Media
9.11-Loyalty to British
9.15-Feudalism
9.17-Fail as a country
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Effects of Xenocentrism in Pakistan:
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