PAKISTANI NATIONALISM IN EMBLEMS, SYMBOLS AND METAPHORS*

Nationalism in Pakistan is usually understood not so much as a certain ideology, the fundamental principle of which is the thesis of the value of the nation as the highest form of social unity, its primacy in the process of state formation, but rather as religious, political and cultural forms of collective expression of patriotism. The most important role in the formation of such nationalism-patriotism is played by a sense of pride both in the very fact of the existence of the state of Pakistan, and in the history and idea that formed its foundation, as well as in the historical and cultural heritage of the peoples inhabiting it. Unlike the secular nationalism that is prevalent in many modern societies, Pakistani nationalism is inseparable from Islam, the main component of the nationalist narrative in this country.

Keywords: Pakistan, nationalism, patriotism, national emblem, flag and anthem, patriotic songs, national emblems and symbols.

It is believed that the model of Pakistani nationalism goes back to the legacy of the great poet and thinker Muhammad Iqbal (1877-1938). However, Iqbal died long before the declaration of Pakistan and could not imagine what concrete forms this nationalism would take. Iqbal's ideas may have been elaborated on by his son Javed Iqbal in his book The Ideology of Pakistan, who wrote::

"Muslims do not have the concept of Pakistan as a "fatherland" or "mother country." They have no sentimental attachment to the geographical images of the country called Pakistan. They are not prepared to give their lives solely for Pakistan's land, its trees, deserts, mountains or rivers. This form of patriotism appears to them as idolatry. However, at the same time, Muslims willingly sacrifice themselves for the religious and cultural principles on which the state of Pakistan is based" [Iqbal, 2011, p.93].

This means, first of all, that Pakistani nationalism and patriotism do not rely on territorial images or spatial metaphors of the homeland, as most European peoples do. Secondly, that Pakistani nationalism is based on a religious identity and only a Muslim can be considered a true nationalist patriot, since his feelings and views are determined by the" religious and cultural principles " of Islam. By this logic, a non-muslim Pakistani citizen cannot be a nationalist / patriot, and his attachment to the "land, trees, deserts, mountains or rivers" of his native country has no value in the eyes of society.

* The article was written with the financial support of the Russian Foundation for Scientific Research, grant N 14 - 03 - 00014 "Heiresses of Asian Democracies: Tender and Political Dynasties in South Asian countries".

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Muhammad Ali Jinnah (1876-1948) followed a similar logic during the struggle for Pakistan, but in August 1947 he seemed to change his mind in favor of thinking of patriotism as a feeling based on belonging to a country with its specific geographical boundaries, culture, and landscape. At the same time, he, in a completely Western spirit, stated that religion is an area of personal faith, and, therefore, belonging to a particular religious denomination is not connected with the definition of citizenship or patriotism.

Jinnah has repeatedly demonstrated religious tolerance and an attitude to faith that is not limited to practicing Islam. In particular, as the Governor-General of Pakistan, he personally attended Christmas Mass in the main Catholic cathedral of Karachi (Wolpert, 1996, p. 189). Jinnah strongly condemned the Muslim attacks on Hindus in Karachi in early 1948, which, however, did not stop their exodus from the country [Bolitho, 1992, p. 210]. Finally, he appointed Jogendranath Mandal, a Hindu, as Pakistan's first Minister of Justice and Labor, and Zafarullah Khan, a member of the Ahmadiyya sect, as its first Foreign minister. All these and other facts show that Jinnah envisioned the future of Pakistan as a State and society based on national interests, where the rights of religious minorities would be respected.

Jinnah was also optimistic about future relations between the citizens of two independent states: Indians and Pakistanis. It is known that he asked Nehru not to transfer his South Court mansion on Malabar Hill in Bombay to the so-called evacuated property, since he intended to live in this house after his retirement [Hayat, 2011, p. 231]. According to the British writer and journalist Tariq Ali, his mother, the well-known social activist Tahira Mazhar Ali, met Jinnah in Lahore in 1944, where he asked her, then a twenty-year-old girl, why she did not support the idea of Pakistan. Tahira replied that the plan to create a separate state for Indian Muslims carries the idea of dividing people along religious lines, which seems to her flawed. Jinnah laughed in response: "Don't worry, we will travel freely to India, and the Indians will also visit us freely." by: [AN, 2008, p. 187]). As is well known, history has not confirmed Jinnah's optimism about religious tolerance in the future of Pakistani society, nor his expectations about free Indian-Pakistani contacts.

The nature of Pakistani nationalism is demonstrated by various sources, and not only written ones. First of all, it is the national slogan (qaumi na'ra) " Pakistan Zindabad "("Long live Pakistan!"). This slogan originated even before the formation of Pakistan as a battle and victory cry of the Muslim League party. In one of his letters, Jinnah wrote that in 1941 he visited the remote town of Ootakamand in Tamil Nadu, where local Muslims greeted him with shouts of "Pakistan Zindabad". Then Jinnah picked out a ten-year-old boy from the crowd and asked him if he understood the meaning of the slogan. He replied that "Pakistan Zindabad" means that where the majority of the population is Muslim, there should be a Muslim government, and where the majority of Hindus live, a Hindu one.

Jinnah was completely satisfied with this answer and concluded that his theory of "two nations", according to which Islam and Hinduism are not only two religions, but also two socio-cultural communities with completely different customs and mentalities, has penetrated all corners of the country and layers of society. Consequently, in his opinion, the movement for Pakistan cannot be stopped now [Jinnah, 1992, p. 255-256]. Since then, the slogan "Pakistan Zindabad" has been widely used during all state, national, political, sports and cultural events.

However, during the massacre that accompanied the partition of the country in 1947, the slogan was considerably compromised, as Muslim rioters carved it on the ruins of destroyed and burned houses of Hindus and Sikhs, and even on the bodies of raped women.

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and the women they killed. Nowadays, along with the growth of Muslim fundamentalism, the slogan "Pakistan Zindabad" as a national slogan at rallies and meetings is beginning to replace purely religious "chants" with the formula of the symbol of faith (shahada): "What is the essence of Pakistan? There is no god but Allah/ Who is our leader? Muhammad, the Messenger of Allah " (Pakistan ka matlab kya / la Ilaha illalah / kaun Hamara Rahnuma/ Muhammad rasulullah).

The character of Pakistani nationalism is also reflected in the state coat of arms (riyasati ' alamat), which demonstrates that it is the Pakistanis who consider the subject of special national pride. Approved in 1954, the coat of arms symbolizes the ideology, economic foundations, cultural heritage and basic principles of the state. It contains four main heraldic components: a pommel consisting of a star and a crescent, a square shield with rounded lower corners, a shield holder in the form of a flower wreath and a base in the form of a scroll on which the motto is inscribed.

The green star and crescent, as well as the dominant green color of other pictorial components of the coat of arms, traditionally symbolize Islam , the state religion of Pakistan. The shield, divided into four parts, depicts the main agricultural crops: cotton, wheat, tea and jute, which form the agricultural basis of the economy. The floral wreath surrounding the shield is woven from white jasmine, or chambeli (Jasminum officinale), which is considered the national flower of Pakistan. White jasmine is one of the main elements of plant decoration and ornament in Mughal art, and therefore its inclusion in the national coat of arms symbolizes the cultural heritage of Pakistan as a successor state to the Mughal Empire. Finally, on a scroll at the base of the shield is inscribed the motto of Muhammad Ali Jinnah: "Faith. Unity. Discipline "(in Urdu: iman, ittihad, nazm) - three fundamental precepts of the creator of the state [Anwar, 1980, p. 575-597].

National emblems and symbols include the national flag of Pakistan (Qaumi parcham, or parcham-e sitara-o-hilal), which was approved in its current form on August 11, 1947, a few days before the proclamation of Pakistan. The author of the flag design is considered to be Amiruddin Kidwai, an activist of the Muslim League, who after the formation of Pakistan became one of the founders of the largest religious party Jamiat-ul-Ulama-e-Pakistan. The flag is a green cloth with a white vertical stripe at the shaft and a white crescent with a star in the center. The green color of the flag has a characteristic dark shade, officially called "Pakistani green" (in contrast to, say, the brighter and lighter "Indian green", the color of the stripe on the Indian flag, or "Russian green", the color of soldiers ' cloth in tsarist Russia).

The green color of the national flag, as in the case of the coat of arms, symbolizes Islam and the Muslim majority of the country's population. The white stripe on the flagpole indicates religious minorities, i.e. the flag's composition implies both the loyalty of the people of Pakistan to Islam and the state's respect for the rights of minorities. The white star and crescent, however, on a red background, were once depicted on the flag of the Ottoman Empire, called "Ai-Yildiz", and some countries, the spiritual successors of this empire, continue to use flags with the same symbolism. Among these countries are Turkey, Libya, Tunisia, Algeria, Azerbaijan, Malaysia, etc., where the crescent moon with a star is considered a symbol of the true faith and the Muslim community [Barthold, 1966, p.489-491]. Star and Crescent (sitara-o-hilal) The Pakistani flag metaphorically means light, truth, knowledge (noor) and progress, movement, growth (tarakki) respectively.

In 2009, during the political crisis caused by the growth of extremism and terrorist activity of the Taliban, the socio-patriotic "Flag of Pakistan Youth Movement" emerged, whose goal was to " instill a sense of hope and unity in the hearts of Pakistanis of different nationalities and give them the opportunity to participate in the Islamic revolution."-

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show pride in your homeland and its flag" (Husain, 2009). The movement mainly consisted of young intellectuals-journalists, lawyers, doctors, and information technology specialists. Naturally, their movement has a purely secular, non-religious character-a rarity for Pakistan.

The movement's actions are associated with the promotion of the flag as a symbol of national unity: millions of owners of vehicles - from trucks to motorcycles - pasted stickers with the flag on their cars; mass processions took place on the streets of large cities, during which oncoming crowds carried unfurled flag banners. The actions included in the Guinness Book of World Records were held in 2012 and 2014 at the Gaddafi stadium in Lahore, where more than twenty-five thousand people dressed in green and white lined up in a huge living flag [Pakistan..., 2012].

Pakistani nationalism is expressed in the use of metaphors and symbols already mentioned in numerous patriotic songs, including two versions of the national anthem (Qaumi tarana). Next, we will review the texts of the draft anthem (Tarana-e Pakistan, 1947) based on the verses of Jagannath Azad, the official anthem "Sacred Land" (Pak Sarzamin, 1952) based on the words of Hafiz Jalandari, and the song " Homeland, Beloved Homeland "(E watan piyare Watan, 1970), which was written by the author. There was Karam Haidari.

The first draft of the anthem has a curious, though historically unreliable, history. According to the memoirs of Jagannath Azad himself (1918-2004), Jinnah personally commissioned him to write the anthem five days before the declaration of independence of India and the proclamation of Pakistan. Azad was a Hindu by religion and was a famous poet who wrote in Urdu. In his opinion, it was his belonging to a religious minority and at the same time his excellent command of the state language of the new state that attracted the attention of the Jinnah, since they corresponded to the latter's ideas about the future of Pakistani society as a secular society [Mahmud]. Azad noted that he agreed to Jinnah's proposal because he was impressed by Jinnah's speech of August 11, 1947.

In this speech, Jinnah emphasized that in Pakistan "over time, Hindus will cease to be Hindus, and Muslims will cease to be Muslims, not in the religious sense, because this is a matter of personal faith for everyone, but in the political sense, as citizens of the country" [Jinnah, 1992, p.187]. Azad himself, however, did not want to stay in Pakistan and already in September 1947 emigrated to India, where he made a brilliant career as a poet and government official, and the anthem he composed remained a project and was never officially used.

Azad's poems contain many traditional Urdu metaphors and rhetorical figures, but the main thing from the point of view of the nationalism topic being discussed is that the Azad anthem is addressed to all citizens of Pakistan, not just its Muslim population. The only thing that connects the text of the hymn with Islam is its refrain - "the holy land" (sarzamin-e pak). Here are two of the hymn's four verses::

O sacred land,
Today, the stars light up your grains of sand,
And your dust glows brighter than the Milky Way.
Today the system in our country has changed,
There are no more slaves in our homeland.

Our homeland is rapidly moving along the path of progress,
She is free, hopeful, brave, happy.
Once poisoned, the air became fragrant.
We are no longer afraid of the West or the East.
O sacred land! [Azad, 1961, p. 56].

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As you can see, Azad focuses on the achievements of his homeland, which are associated with the liberation from colonial rule and the acquisition of national independence:

1) the system in the country has changed (apne watan ka aj badalne laga nizam);

2) there are no more slaves in it (apne Watan Mein aj: Nahi hae Koi ghulam);

3) the motherland is rapidly moving along the path of progress (apna watan ha rah-e tarakki pe tez-gam);

4) she is free, hopeful, happy, etc. (azad bamurad javanbakht shad-kam);

5) the atmosphere ("air") in the country was once heavy ("poisoned"), but now it has become favorable/ "fragrant" (ab itarbez hain jo havayen thin zehrnak);

5) the country is independent, independent from the influence of other states ("it is not afraid of either the West or the East") (Maghrib se ham ko houf na mashrik se ham ko bak).

The freedom and independence of the country, according to Azad, are the main subject of national pride, which has no ideological or confessional coloring.

However, the text of the Azad was never officially approved, and for some time Pakistan remained a state without a national anthem. During the first high - level visit to Pakistan-that of Indonesian leader Sukarno in 1950-the national anthem was not played at all. On the eve of the visit of the Shah of Iran, Mohammad Reza Pahlavi, to Pakistan, also in 1950, a special national anthem preparation committee was established, which commissioned music and poems from several dozen poets and composers. The music was chosen quickly - its author was Ahmed Chasha, and during the Shah's visit, as well as during the visit of Pakistani Prime Minister Liaquat Ali Khan to the United States, which took place in 1950, the melody of the anthem was performed without words [Sarwar, 2012]. Only in 1954, the Parliament approved the text of the anthem written by the famous poet Hafiz Jalandari (1900-1982), and selected it out of 700 proposed versions.

In comparison with the verses of Azad, the text of Hafiz Jalandari's hymn, more often called "Sacred Land" (Pak Sarzamin) after its first words, is written in Urdu, which is saturated with a large number of Persian and even Arabic borrowings. In particular, it contains the Persian refrain shadbad ("Blessed be she"), and its syntactic connections are built on the isafet construction without the use of postpositions accepted in many Indian languages. The text emphasizes motifs related to the unity of the nation, country, state (kaum, mulk, saltanat) and faith. Pakistan is called the " citadel of faith "(markaz-e yakin), and in the last line - the strongest part of the text - the "shadow of God Almighty" (sayah-e khuda-e zul-jalal).

Blessed be the sacred land,
May the beautiful country be blessed,
You are a symbol of high purpose.
Land of Pakistan,
Blessed be the citadel of faith.

Sacred Land Formation [supports]
The power of the people's brotherhood.
Let the nation, country and state
They shine with eternal glory.
May the desired goal be blessed!

The national flag (parcham-e sitara-o-hilal) is mentioned separately in the anthem:

Star and Crescent Flag,
Leading to progress and perfection.
Interpreter of our past, glory of the present,
Soul of the future,
Shadow of God Almighty!

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Interestingly, the "star and Crescent flag" is also mentioned in the national anthem of Turkey - " Independence March "(Istiklal marsi), which once again confirms the already discussed connection between the national emblems and symbols of Pakistan and the countries that are the spiritual heirs of the Ottoman Empire.

Melodious, melodious and easy to remember, the Pakistani national anthem is loved by the people of the country, in particular, it is sung at weddings and private receptions. In October 2012, 42,800 people performed the national anthem simultaneously at the Gaddafi Stadium in Lahore, which was also recorded in the Guinness Book of World Records.

The attitude towards Pakistan as an object of emotional attachment is reflected in the song "Homeland, beloved Homeland!" ("E watan, piyare Watan", 1970) to the music of Khalil Ahmad. This song differs from the others quoted above from a musical point of view, as its melody is built according to the laws of traditional Indian sound systems (ragas). The first performer of the song, the famous singer Amanat Ali Khan, once worked in Bombay film studios and brought the popular style of songs for cinema (Ghana) to the tune of a patriotic song. In addition, in the song, love for Pakistan is presented as a purely personal individual feeling.:

O motherland, beloved motherland, sacred homeland!
You fill the world of my desires with light,
My purpose is firm, my thoughts are full of dignity,
My existence is realized, my pride is full of wisdom,
My imagination is life-giving, my speech is sweet.

O motherland, beloved motherland, sacred homeland!
You are a blooming flower garden of charming spring,
You are a beautiful garden of fragrant flowers,
Your mountains and valleys are filled with colors and sounds.
O motherland, beloved motherland, sacred homeland!

The subject of emotional attachment here is the physical, geographical images of the homeland: blooming flower beds (tar-o-taza chaman), beautiful gardens (sukhana gulyyan), mountains and valleys (koh-o-daman). Obviously, we are talking about the notorious "trees, deserts, mountains or rivers", that is, the form of patriotism that Pakistanis, according to Javed Iqbal, are indifferent to.

The last but not least important area that reflects Pakistani nationalism is Pakistan Studies (Mutala-e Pakistan, or Pakistan Studies), which, along with Urdu and English, is a compulsory subject of secondary school teaching. When we speak of nationalism, we are not referring to Pakistani studies as a comprehensive humanities field, but to official courses in the history, culture, and literature of Pakistan. According to these courses, which have been the subject of ironic criticism by historians, Pakistan is the sole heir to all the Muslim empires, sultanates and other state entities that have existed for centuries in South Asia, primarily the Ghaznavid Empire, the Delhi Sultanate and the Mughal Empire.

The penetration of Islam into South Asia, indeed, began with the territory of modern Pakistan, with the province of Sindh. It is not for nothing that in Muslim historiography it was called "The Gate of Islam" (Bab al-Islam). In 711, an Arab expeditionary force led by the warlord Muhammad bin Qasim landed at the port of Daibul (near present-day Karachi). The corps ' stay in India was short-lived and did not lead to mass conversions to Islam. However, the Pakistani school textbooks refer to Muhammad bin Qasim as "the first Pakistani", which is a gross anachronism. Jinnah himself stated that " the movement for Pakistan began with the MOD-

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the moment when Muhammad bin Qasim set foot on the land of Sindh, in the "Gates of Islam" "(Jinnah, 1992, p. 211) - a statement that can only be taken as a metaphor.

The glorious "imperial" past attributed to Pakistan, which is also "aged" by a dozen centuries, gives a strong impetus to the development of patriotic-nationalist ideas. In this "imperial" past, there are five main characters who have no historical connection with Pakistan and its current territory, but are highly revered by nationalists [Malik, 1961, p. 141]. In addition to the aforementioned Muhammad bin Qasim, this is Sultan Mahmud of Ghaznevi (971-1030), whose military campaigns in the Hindustan, in particular the destruction of the Hindu temple in Somnath (Gujarat), are interpreted by Pakistanis as a war for the faith. Then comes Sultan Muhammad Guri (1149-1206), one of the founders of the Delhi Sultanate, who destroyed the main enemy of the Muslims of that time - the Rajput Raja Prithviraj Chauhan (1166 - 1192). Among the heroes is the Mughal Padishah Aurangzeb Alamgir (1618-1707), known for his brutal religious policy towards non-believers. And completing the top five historical heroes is Tipu Sultan (1750-1799), the ruler of the South Indian principality of Mysore, who actively resisted the colonial conquest of India by the British. Of the five, only Muhammad Ghuri is directly connected to Pakistan, as he is buried in its current territory, near the Punjabi town of Sohava.

But the real veneration among nationalists is caused by the heroes of modern times: the spiritual forerunner of Pakistan, Muhammad Iqbal, and the "great leader", the father of the nation, Muhammad Ali Jinnah, whose tombs in Lahore and Karachi, respectively, are considered national shrines. Jinnah's birthday (yom-e-waladat-e-Qaid-e-Azam), which is celebrated on December 25, as well as Iqbal's birthday (Yom-e-Iqbal), which falls on November 9, are public holidays.

Significantly less recognition of descendants fell to the share of the person to whom Pakistan owes its name. Chowdhry Rahmat Ali (1895-1951), one of the most ardent proponents of the establishment of an independent Muslim state in South Asia, wrote in the famous pamphlet "Now or Never", also known as the "Declaration of Pakistan" (1933).:

"India, as it currently is, is not a single country and not the birthplace of a single nation. No, this is the name of a state created, for the first time in the entire history of the world, by the British. It includes peoples who have never been part of India before, in any period of its history, but who, on the contrary, from time immemorial and before the arrival of the British, had their own separate nationalities" [Aziz, 1987, p.85].

Then Rahmat Ali develops the idea that India is a continent and that the places of compact residence of individual peoples in India can be compared with countries to which he gives his own names-like "Bangistan" (the Country of Bengali Muslims) or "Osmanistan" (the Country of Deccan Muslims). Further, Rahmat Ali proposed to name the new Muslim state in the north-west of this continent PAKSTAN after the first letters of the names of its constituent provinces: P-Punjab, A-Afghan Province (now Khyber-Pakhtunkhwa), K-Kashmir, S-Sindh and Baluchistan, from which the suffix of toponyms "stan" remains. The letter " I " was inserted into the PAXTAN solely for euphony. The abbreviation created by Rahmat Ali had a meaning - in Urdu, as in Farsi, the word "Pakistan" means "the land of pure (in the ritual and spiritual sense) people", and this is why Pakistanis are so proud of the name of their homeland.

The fact that few people remember Chowdhry Rahmat Ali in Pakistan today is simply explained: the creator of the country's name almost did not live in it. He spent most of his life in England, from where he moved to Pakistan in 1948, intending to stay there forever. However, Prime Minister Liaquat Ali Khan, who was skeptical of the

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Rahmat Ali's claim to special services to the state was soon followed by a decree that confiscated the property of the Ali family in Lahore. Offended by the ingratitude of his new compatriots, Rahmat Ali was forced to return to England, where he soon died.

Nationalism plays a role in party politics, as almost all provinces of Pakistan have ethnic parties fighting for the rights of one or another ethnic group. Among them, the most influential is the National People's Party (Awami National Party), which seeks to create Pashtun autonomy in the province of Khyber Pakhtunkhwa and tribal territories. The National Party of Balochistan, led by Ataullah Mengal, waged an armed struggle against the central government for the independence of Balochistan back in the 1970s. Today, the party's demands are limited to recognizing the Baloch people's right to control the resources of their province. Finally, the United People's Movement (Muttahida Qaumi Movement) of Altaf Hussein represents the interests of Muhajirs, Urdu-speaking immigrants from different regions of India, and seeks to recognize them as a full-fledged ethnic group. However, in practice, the majority of Pakistanis do not support the regionalism and nationalism of ethnic parties, preferring to vote for national parties. However, political nationalism is a separate research topic.

list of literature

Azad Jagannath. Sitaron se zarron tak (From stars to grains of sand). Delhi: Maktaba-e Sharah, 1961 (in Urdu).

Bartold V. V. K voprosu o kromosmesyatse kak simvolve islama [On the question of the crescent Moon as a symbol of Islam].

Mahmoud Safdar. Qaid-e Azam, Jagannath Azad aur qaumi tarana (The Great Leader, Jagannath Azad and the National Anthem) / / Jang. 06.06.2010 (in Urdu).

Аli Tariq. The Duel: Pakistan on the Flight Path of American Power. N.Y.: Scribner, 2008.

Anwar Syed. The Idea of a Pakistani Nationhood // Polity. 1980. N 12(4).

Aziz Khurshid Kamal. Rahmal Ali: A Biography. Lahore: Vanguard, 1987.

Bolitho Hector. Jinnah Creator of Pakistan. Karachi: OUP, 1992.

Hayat Sikandar. The Charismatic Leader. Karachi: OUP, 2011.

Husain Hammad. The Flag Movement // Dawn. 24.05.2009.

Iqbal Javed. Ideology of Pakistan. Lahore: Sang-c-Mcel, 2011.

Jinnah Muhammad Ali. The Nation's Voice towards Consolidation: Speeches and Statements / Ed. Waheed Ahmad. Karachi: Quaid-i-Azam Academy, 1992.

Malik Hafeez. The Growth of Pakistani Nationalism, 800 AD - 1947 AD. Syracuse New York: Syracuse University, 1961.

Pakistan sets another record for world's largest flag // The Express Tribune. 22.10.2012.

Sarwar Beena. Bring back Jagannath Azad's Pakistan anthem // The Hindu. 08.01.2012.

Wolpert Stanley. Jinnah of Pakistan. Karachi: OUP, 1996.

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