The Past Steering Pakistan’s Future

 

 

Why Pakistan Stumbles While Bangladesh Rises?

Pakistan, despite its significant strengths, finds itself teetering on the brink of crisis. With a GDP (nominal) of $376 billion and a per capita income of $1,658, it sits far ahead of countries like Nepal ($1,377) and many Sub-Saharan nations, yet lags thirteen positions behind Bangladesh, whose per capita income has soared to $2,469. Pakistan boasts the seventh most powerful military in the world, complete with nuclear weapons an elite status that few nations can claim. On paper, it has the potential of any lower-income country aspiring to middle-income status, yet the reality paints a grimmer picture. 

In completely contrast, Bangladesh a fellow Muslim-majority nation without a large military or nuclear arsenal appears to be a country on the rise. Focused on economic growth, industrial development, and social progress, Bangladesh exudes confidence while Pakistan remains mired in instability, economic mismanagement, and deep systemic challenges. Once dismissed as a struggling state, Bangladesh has redefined its narrative. Meanwhile, Pakistan, weighed down by political chaos and economic fragility, carries the burden of being labeled an "international migraine." 

The paradox is striking: why does a nation with so much strategic weight and untapped potential falter, while its smaller, less-equipped neighbor forges ahead with quiet determination?

 

Culture at the Heart of Progress

The legendary management guru Peter Drucker once famously said, “Culture eats strategy for breakfast.” His words underscore a powerful truth: even the most brilliant strategy will crumble if it is not supported by the right culture. Simply put, a company’s culture its core beliefs, values, and principles holds far more influence over success than any strategy. When culture fails to align with strategic goals, achieving meaningful progress becomes a near-impossible task. 

Culture, in essence, is the intangible yet vital force that unconsciously shapes behavior, decisions, and actions. It is the unseen hand guiding progress, not only within organizations but also in societies. Without the right cultural foundation, no plan, no matter how well-conceived, can truly thrive.

Take Tesla, for instance. What’s the first word that comes to mind? Innovative. Rightly so. For a company to be truly innovative, it requires a rebellious culture one that embraces risk-taking, encourages people to challenge the status quo, and inspires imaginative thinking. On the other hand, when we think of IKEA, words like practicality and straightforward naturally surface. This reflects IKEA’s culture, which aligns perfectly with its business model offering practical, affordable solutions for our everyday storage and home furnishing needs. 

In much the same way, the strength of any nation lies in its value system its core beliefs, work ethic, and the principles by which the society lives and breathes. Equally significant are the stories people tell themselves about their relationship with their nation stories that foster identity, purpose, and belonging. These narratives, coupled with shared values, govern a nation’s decision-making process and ultimately define its long-term trajectory. 

Culture, therefore, is not a passive force it is the very heartbeat of progress. Whether in business or in nations, the alignment between values and goals determines success or stagnation.

 

Japan’s Post-War Miracle: A Triumph of Culture and Resilience

At the end of World War II, Japan lay in ruins, its cities devastated, its economy shattered, and its people facing immense hardship. Poverty was widespread, resources were scarce, and the road to recovery seemed insurmountable. Yet, Japan’s remarkable transformation from destruction to becoming a global economic powerhouse is a testament to its resilience, determination, and unique cultural values. 

The post-war years were some of the most challenging in Japan’s history, but the country’s leaders understood the need for bold and strategic action. They implemented policies designed to stimulate economic growth, focusing on government investment in key industries like steel, electronics, and manufacturing. These sectors would become the backbone of Japan’s economic resurgence. 

At the same time, Japan prioritized building a highly skilled workforce. Education and training programs were expanded, fostering a culture of discipline, innovation, and craftsmanship. This focus on human capital, combined with the country’s deep-rooted values of hard work, collectivism, and continuous improvement (Kaizen), became the driving force behind its recovery. 

With the support of allies, particularly the United States, Japan capitalized on technology transfer and international trade. Yet, it was the country’s cultural foundation its emphasis on resilience, adaptability, and pride in workmanship that truly set it apart. Japan didn’t just rebuild its economy; it redefined itself, emerging as a leader in industries that shaped the modern world. 

Japan’s story serves as a powerful reminder: even in the face of ruin, the right mix of leadership, policies, and cultural values can transform a nation’s destiny. It is a lesson in how societies, when guided by shared purpose and belief, can rise from the ashes to achieve greatness.

 While Japan’s allies, particularly the United States, played a significant role in its post-war reconstruction providing monetary aid and helping draft a new constitution it was Japan’s own efforts and cultural strength that proved crucial to its economic recovery. 

A key factor in Japan’s success was its national culture, which places a high value on community, hard work, and discipline. These cultural traits became the foundation for Japan’s resurgence, fostering resilience and an unwavering commitment to rebuilding the nation. Coupled with a profound sense of national pride, the Japanese people approached reconstruction not just as an economic necessity, but as a moral duty to restore their country’s honor and prosperity. 

This spirit of pride and unity was reflected in government policies that prioritized socio-economic development. Leaders implemented initiatives designed to promote social cohesion and economic growth, including strategic investments in infrastructure, tax incentives to encourage business development, and a sharp focus on export-driven industries. By championing innovation and collaboration between the public and private sectors, Japan’s leadership created an environment that encouraged growth and modernization. 

The partnership between the government, businesses, and citizens drove Japan’s transformation into a global economic powerhouse. The result was not merely an economic revival but the rebuilding of a cohesive society anchored in shared purpose and cultural values. Japan’s rise is a testament to how a nation’s identity, when harnessed through effective leadership and policy, can pave the way for progress and global leadership even in the face of adversity.

 

Pakistan’s National Culture: Challenges Hindering Progress

Pakistan’s national culture faces deep-seated challenges that have hampered its progress and development for decades. Issues such as societal strife, a lack of fairness in politics and work ethics, unprofessionalism, the normalization of violence to settle disputes, and rampant corruption have collectively undermined the nation’s potential. 

One of the most pressing problems is the prevalence of a strife-ridden society. Ethnic and religious tensions have long plagued Pakistan, often erupting into violence and instability. These divisions are driven by a complex mix of economic inequality, political polarization, and the influence of extremist groups. As a result, the country remains deeply fragmented, with a growing erosion of a shared national purpose and community spirit. 

Equally concerning is the lack of fairness in politics, public policy, and work ethics. Corruption runs rampant across both public and private sectors, eroding trust in institutions. Many politicians, establishment elites often a euphemism for the Pakistan Army, which has ruled directly or indirectly for over four decades and business leaders have historically prioritized self-enrichment over public welfare. This unchecked misuse of power has widened inequality, fostered disillusionment, and stunted the country’s socio-economic progress. 

Combined with a lack of professionalism and systemic reliance on violence to resolve disputes, Pakistan’s national culture reflects a fractured and disjointed state. Without meaningful reform and a shift toward values such as fairness, accountability, and unity, the country risks remaining trapped in cycles of stagnation and instability. For Pakistan to unlock its potential, it must address these cultural challenges at their root, fostering a new sense of collective purpose and ethical leadership.

The deep-rooted culture of corruption in Pakistan has fostered a sense of cynicism and disillusionment among many of its citizens. People feel that the system is rigged against them, making it difficult to trust institutions or believe that their efforts can lead to meaningful change. This widespread mistrust has stymied the country's ability to attract foreign investment, hindering its economic growth and potential. With public confidence at an all-time low, Pakistan faces significant challenges in building the foundation necessary for sustainable development. 

Another alarming facet of Pakistan’s national culture is the pervasive culture of violence. The country has been plagued by sectarian, religious, and ethnic violence, resulting in thousands of lives lost over the years. The normalization of violence as a means of resolving disputes is ingrained in society, with many turning to aggressive tactics when they feel wronged. This violence often fuels further division, as communities turn against one another, exacerbating the already fragile social fabric. 

The climate of fear and insecurity created by this culture of violence has wide-ranging consequences. Daily life becomes a constant struggle for safety, particularly for vulnerable groups such as women, who often face not only violence but also deep social and cultural barriers to equality and justice. The ripple effect of such instability extends beyond the domestic sphere, severely hampering Pakistan’s ability to attract foreign investment, promote tourism, or position itself as a stable and prosperous destination for business and cultural exchange. 

In the face of such adversity, Pakistan’s national culture remains a significant barrier to progress. Without a concerted effort to tackle corruption, restore trust in institutions, and break the cycle of violence, the country will continue to struggle to unlock its full potential and achieve the stability necessary for long-term growth. Only through cultural transformation and structural reform can Pakistan hope to build a future of peace, prosperity, and opportunity for all its citizens.

 

The Real Problem: Religious Intolerance and Violence in Pakistan's National Culture 

The roots of Pakistan’s national culture are deeply intertwined with the country’s creation in 1947, a direct consequence of the Partition of India. Born out of religious division and driven by the idea of religious intolerance, Pakistan's formation was marred by religious violence, setting a troubling precedent that would shape its future. One of the most significant events in this dark chapter was Direct Action Day of 1946, a call by the Muslim League to demand a separate state for Muslims. The resulting riots in Calcutta left thousands dead, marking a grim turning point in the history of the Indian subcontinent. 

Since then, religious violence has remained a constant undercurrent in Pakistan’s societal and political landscape. The country has faced multiple wars with India, and terrorism and sectarian violence have become endemic. The rise of Islamic radicalization has further fueled this violence, with both state and non-state actors using religion as a tool to justify their violent and unconstitutional actions. Pakistan's army, political elites, and extremist groups alike have often co-opted religion to legitimize conflict, often selecting specific elements of religious doctrine that promote exclusivity, hate, and violence. 

Religion, in its essence, is not inherently harmful; it can inspire peace, morality, and unity. However, when a religion’s teachings, even if limited in scope, are used to promote exclusivity, hatred, or violence, and these elements are selectively emphasized and co-opted by those in power, they transform into dangerous forces that erode societal cohesion. This selective manipulation creates a toxic environment, fostering a culture of division, mistrust, and violence that permeates all levels of society. 

The tragedy of Pakistan lies in how this misuse of religion has been entrenched within its national identity. For the country to move forward, it must confront this deeply ingrained culture of religious intolerance and violence. Only by redefining the role of religion in its national fabric emphasizing unity, tolerance, and inclusivity. can Pakistan hope to break free from its cycle of division and build a future based on peace and shared progress?

 

The Spread of Radicalization and the Persecution of Minorities in Pakistan

The rise of Islamic radicalization in Pakistan can be traced, in part, to the proliferation of madrassas (Islamic schools) and mosques throughout the country. While madrassas initially filled an educational void, providing religious education to millions of children deprived of access to mainstream schooling, many have become breeding grounds for extremist ideologies. With around 40,000 madrassas operating across Pakistan, a significant portion of them are linked to terrorist organizations that espouse hate and violence, using their curriculum to instill radical beliefs. The emphasis on particular theological texts has further fueled this cycle of radicalization, with extremist ideas being taught to the younger generations. 

The expansion of mosques has also played a pivotal role in promoting these ideologies. In some cases, mosques have become vehicles for the spread of extremism, with sermons and religious teachings used to propagate intolerance and violence. The combined influence of madrassas and mosques has contributed to the deepening of sectarianism and religious intolerance in Pakistan, leading to an increasingly divided society. 

As a direct consequence of this spread of radical and intolerant ideologies, religious minorities particularly Hindus, Christians, and others have faced severe persecution and discrimination. Forced conversions, abductions, and killings of minority girls have become disturbingly common. According to the National Commission for Justice and Peace (NCJP), around 1,000 Christian and Hindu girls are abducted, forcibly converted, and married off every year in Pakistan. The percentage of non-Muslims in the country has drastically declined over the years. In 1951, they made up approximately 23% of Pakistan’s population. Today, that figure has fallen to less than 3%. 

As religious minorities shrink in numbers, the threat of extremism once aimed outward at neighboring Hindu-majority India has increasingly turned inward. The sectarian violence fueled by this radical ideology now threatens to tear apart the Muslim community itself. With "impurity" defined in rigid and exclusionary terms, extremists have begun to purge their own society, targeting anyone they deem as "infidels" or "heretics" within Islam. This internal division, a natural consequence of a culture of intolerance, represents the tragic consequences of decades of radicalization and sectarian nurturing. 

The outcome is clear: the monster of extremism, once focused outward, has turned inward, devouring its own. For Pakistan to break free from this cycle of violence and hatred, it must confront the roots of its radicalization and rebuild a society based on tolerance, pluralism, and respect for minority rights. Only then can it hope to foster a future of peace and stability for all its citizens.

 

The Root Cause: The Legacy of Fear, Opportunism, and Conversion

"We are what our thoughts have made us."

 This thought-provoking quote encapsulates the profound influence of history on the psyche of a nation. Pakistan’s national identity is deeply shaped by a series of tragic events and cultural shifts that extend beyond the country's formation in 1947. At the heart of this psyche is the legacy of centuries of resistance against Islamic invaders and the consequential conversion of large portions of the population, often driven by fear of violence, death, rape, and dishonor. For many, conversion was a survival strategy, a means to avoid brutality at the hands of colonial rulers. Others embraced it opportunistically to secure positions within the newly established ruling elite.

 

One of the primary forces behind the mass conversions to Islam during this period was the sheer fear of death and the desire for social mobility. The brutal choices faced by the indigenous population convert or perish meant that for many, embracing Islam was a means of survival and upward mobility. The upper-caste Hindus, seeking to escape the horrors of caste discrimination and social subjugation, also found conversion a means to become part of the Ashraf (elite) class within the subcontinent's Muslim communities. This paradoxical relationship between religious conversion, fear, and opportunism played a central role in the development of Pakistan's identity.

This complex history helps explain why there is a significant population of Syeds and Qureshis descendants of Islamic elites in regions like Lucknow, Karachi, and Lahore, outnumbering similar groups in the entire Middle East. The line between religious identity and socio-political power became deeply blurred, with many embracing Islam not purely for faith, but as a strategy for survival and social ascent in a highly stratified society.

Furthermore, the Islamic invasion and its aftermath created a long-standing cycle of forced conversions, which continued until the overthrow of the Islamic invaders by groups like the Marathas, Rajputs, Jats, and Sikhs. This shift in power allowed for the gradual dismantling of the Islamic domination, but the legacy of conversion and the associated cultural tensions remained.

From a genetic perspective, studies have shown that the expansion of Islam in the Indian subcontinent was more of a cultural change than a genetic one. Genome research, such as the study "A Shared Y-chromosomal Heritage between Muslims and Hindus in India", reveals that the genetic makeup of subcontinent Muslims is closer to their Hindu counterparts than to populations in the Middle East. This underscores that the spread of Islam was largely cultural, driven by socio-political factors, rather than an influx of new genetic material from foreign invaders.

Thus, the deep-rooted elements of fear, forced conversions, and opportunism continue to shape Pakistan's collective psyche today. These historical forces have played a crucial role in forming not just the identity of Pakistani Muslims, but also the broader social and political dynamics that still influence the nation. Understanding these complexities is key to addressing the ongoing cultural, religious, and political challenges facing Pakistan.

 

The Psychology of Lies and National Identity in Pakistan

Research into human behavior reveals that people lie primarily for two reasons: to avoid feelings of guilt, shame, or anxiety, and to protect or enhance their self-esteem. According to a study by Toma et alia. (2020), lies are often motivated by a desire to reduce fear or discomfort in particular situations. Bond and DePaulo (2008) further suggest that people lie to craft a favorable image of themselves, protect themselves from appearing incompetent or untrustworthy, and avoid embarrassment. In the context of historical events, such as the forced conversions during the Islamic invasion of the Indian subcontinent, could it be that some converts lied to bolster their self-esteem and avoid the guilt of their own conversion? These lies, when perpetuated across generations, can distort the reality of historical events and, ultimately, create societal delusions.

One of the most significant consequences of such distortions is the perpetuation of the "Two-Nation Theory" in Pakistan, a concept that frames the partition of India as a division between two fundamentally different nations. This theory, rooted in the belief of Muslims as distinct and superior to Hindus, allows the converted populations to ignore the trauma and victimhood associated with their forced conversion, instead crafting a narrative in which they are the victors of the Islamic conquest. This collective fantasy encourages the whitewashing of crimes committed by historical Islamic invaders, with their legacies perpetuated in the form of names, institutions, and even weaponry. For example, Pakistani missiles and military systems are named after figures like Taimur, a notorious conqueror, whose actions stand in totally contrast to the image of victimhood created for the Muslim community.

This self-deception has far-reaching consequences. It feeds into a mindset of perpetual conflict and resistance, one that leads to an identity crisis. For example, it explains why Pakistan, despite its deep historical ties to India, continues to foster animosity toward its Hindu-majority neighbor. In contrast, countries like the Bedouin states where the historical relationship to Islam is more rooted in cultural and religious continuity than in the creation of a state through conquest are more comfortable in their identity and have established strong relationships with India. These nations do not feel the need to prove their Islamic loyalty by distancing themselves from their pre-Islamic past or engaging in animosity toward Hindu culture. The psychology of this difference is rooted in how Pakistani Muslims whose identity is a result of centuries of forced conversion struggle with reconciling their local identity with a foreign religion imposed upon them. This internal conflict leads to a heightened need to prove loyalty to Islam, often manifested in anti-Hindu sentiment and the rejection of native cultures and languages.

This struggle is further amplified by the way the Pakistani elite view their relationship with their homeland. The contradiction between national pride and self-loathing is evident in the behavior of the country's upper class, including media, military, politicians, and bureaucrats. Despite professing allegiance to Pakistan, many of these individuals use the country as a launch pad for migration to countries they deem "superior" or "impure," such as the United States, Canada, or the United Kingdom. The elite’s willingness to denounce the very nation they profit from reflects a disconnection from the nation’s history, culture, and people. This is in stark contrast to figures like Mahatma Gandhi or Narendra Modi, who, despite their differences, are deeply rooted in the cultures and struggles of their respective nations. Gandhi did not fight for India’s freedom from South Africa, and Modi does not hold properties in Dubai or London.

Transforming a nation requires more than nationalistic slogans or symbolic gestures; it requires individuals who are deeply committed to the well-being of their nation and willing to sacrifice their personal comforts for the betterment of their homeland. Dying for one’s country may be easy, but the real challenge lies in living for it, working alongside its people and striving for progress from within. This level of dedication and sacrifice is what truly shapes the destiny of a nation, and until Pakistan’s elite are willing to embrace this ethos, the cycle of self-deception and disconnection from their true identity will persist.

 

Past Shaping the Pakistani Psyche: Power at All Costs

The phrase "Power at all costs" has deep roots in Pakistan’s national psyche, a concept that traces back to the country’s creation. It was this very principle that drove Muhammad Ali Jinnah to mobilize religious violence during the 1947 partition of India, most notably during the Direct Action Day riots. On August 16, 1946, Jinnah called for a day of "deliverance," which led to widespread communal violence, claiming the lives of thousands in Calcutta (now Kolkata) and sparking a cycle of death and destruction that spread across the Indian subcontinent. The partition itself, a brutal and chaotic event, saw an estimated one to two million deaths and the displacement of millions more. This marked the beginning of Pakistan’s long-standing relationship with violence as a political tool. From its inception, the ruling elite whether politicians, bureaucrats, military leaders, or judges adopted the mindset that the end justifies the means, leading to corruption, abuse of power, and ongoing instability.

But the origins of this mindset cannot be solely attributed to Jinnah. He did not create the values that underpinned Pakistan’s foundation; he merely acted in accordance with a historical and cultural mindset that had existed long before. Looking back at the broader history of the Islamic world, we see that power struggles and violent tactics to achieve and maintain control were entrenched in the very beginning. From the assassination of Umar ibn al-Khattab, the second Caliph, to the murder of Uthman ibn Affan, the third Caliph, and the violent rebellion against Ali ibn Abi Taalib, the fourth Caliph, the history of early Islamic leadership is replete with betrayals, assassinations, and brutal power struggles. Even Hussein ibn Ali, the grandson of Prophet Muhammad SAW, was martyred in the Battle of Karbala, a defining moment in Islamic history that highlights the dangers of the fight for power.

This culture of violence for power is not confined to the early Islamic period but is repeated throughout the history of Muslim empires and kingdoms. In the Indian subcontinent, we see similar patterns among the Islamic invaders and rulers. Take, for instance, Muhammad bin Qasim the conqueror of Sindh, who was executed by his own Caliph; or Muhammad Ghori, who was assassinated. The history of the Mughal empire, too, is marked by infighting for the throne, with Jahangir and Shah Jahan at odds, and Shah Jahan’s son, Aurangzeb, eventually deposing his father and killing his own brothers to seize power. Ahmad Shah Durrani, the founder of the Durrani Empire, was allegedly poisoned by his own son, Timur Shah Durrani, who then took control of the kingdom.

In modern history, the theme of “power at all costs” continues to haunt regions from Afghanistan to Iraq, Syria, Libya, and Nigeria, reflecting the deeply ingrained culture of violence to secure power. This obsession with power creates moral decay within societies. It erodes ethical standards, disregards fairness, and fosters a culture of corruption and abuse of authority.

Pakistan’s history mirrors these broader patterns of power struggles. From Iskander Mirza’s declaration of martial law, to General Ayub Khan’s self-appointment as president, to the refusal of General Yahya Khan and Zulfikar Ali Bhutto to share power with Sheikh Mujibur Rahman, which ultimately led to the creation of Bangladesh, the country has repeatedly witnessed power grabs by those in positions of authority. The military-led coups of General Zia-ul-Haq and General Musharraf, the assassination of Benazir Bhutto, and the ongoing power struggles between Imran Khan and Qamar Javed Bajwa all point to a zero-sum game where the ultimate objective is not national progress, but individual power. Even the current political deadlock between Imran Khan Niazi and General Asim Munir feels like an extension of this deeply ingrained, centuries-old struggle for dominance. The actions of these figures reflect a disturbing continuity in Pakistan’s political landscape, where the concept of ruling at all costs overshadows the welfare of the people and the nation’s long-term stability.

In many ways, it feels as though the principles of early Islamic leadership, the medieval power struggles of Islamic rulers, and Pakistan's contemporary political climate are all part of the same cycle. This recurring pattern suggests that, until Pakistan’s elite break free from this mindset, the cycle of corruption, violence, and moral decay will continue to shape the nation’s future.

 

Past Shaping the Pakistani Psyche: Totalitarianism and Identity Crisis

The rise of totalitarianism in Pakistan can be traced to a fundamental desire for control, subjugation, and the stifling of any alternative voices. From the very beginning of Pakistan's existence, its founding leaders exhibited a disturbing tendency to centralize power and suppress dissent. Jinnah, despite his leadership role, was critical of Gandhi’s mass mobilization, rejected Congress's boycotts of British rule, and in turn, broke away from the Congress Party. Unlike "Ambedkar", who, despite disagreements with figures like Gandhi and Patel, ultimately worked within a democratic framework for India's future, Jinnah’s approach was marked by a zero-sum mentality, where any opposing voice, even within the Muslim community, was seen as a threat to the larger project of creating Pakistan.

One of the most significant examples of this totalitarian mindset was the annexation of Junagarh. Despite the region’s 80% Hindu population, Jinnah accepted its accession to Pakistan, signaling a duplicitous approach to political ethics and principle. Similarly, his move to annex Kashmir under the guise of tribal raiders, despite the Maharaja’s wishes to remain independent, further illustrated this uncompromising and authoritarian stance. The usurpation of Balochistan’s Kingdom of Qalat by Pakistan further emphasized the prevalence of totalitarian behavior, with Jinnah dissolving the elected government of Dr. Khan Abdul Jabbar Khan merely weeks after assuming office, and appointing his own loyalist in an attempt to consolidate power.

This totalitarian streak has persisted in Pakistan’s political culture and is evident in the behavior of not just the military generals, but also the politicians, judiciary, and bureaucrats. Power in Pakistan is often exercised with an iron fist, with little tolerance for opposition or the flourishing of alternative ideas. Political dynasties have controlled the government, and those who have the privilege of power often feel compelled to suppress others simply because they can. This is mirrored in the incident of an elite person abusing a poor toll booth attendant, which highlights the pervasive culture of arrogance and the lack of respect for basic human dignity.

But where did this totalitarian mindset originate? Is it an inherent product of the region's cultural history, or is it a foreign import that found fertile ground in the subcontinent?

It is essential to recognize the influence of Islamic theology on this pattern of behavior. Islam, as presented in its traditional form, claims to be a total system of life, encompassing political, social, moral, and judicial aspects. The very nature of its theological assertions demands total subservience from its followers and discourages any questioning or criticism of its tenets, even by non-believers. This theological framework is reflected in the governance structures of many Muslim-majority countries, which are often categorized as authoritarian or hybrid regimes, with few exceptions like Tunisia or Malaysia. This pattern reflects the centralized control inherent in the religious ideology, where the power of the state and the religion are often tightly bound, and dissent is suppressed.

For Pakistan, this becomes a cyclical problem. The inability of Pakistanis especially in the political elite to confront reality and accept their insecurities of identity and self-esteem has created a culture of denial. Despite having much in common with Hindu-majority India in terms of DNA, culture, food, and language Pakistan continues to harbor deep-seated hatred for its neighbor. This hatred is rooted in the imagined notion of a foreign lineage, which has been perpetuated by controversial heroes from the past and reinforced by totalitarian theology. Over time, these delusions have distorted the nation’s collective psyche and led to the moral decay of society.

The ethical decline has resulted in a nation where violence, corruption, and fear thrive, while values such as honesty, integrity,  and truth are suppressed. It is a culture where lies are not only tolerated but institutionalized, and where fear of punishment or retribution deters many from challenging the status quo. The country has become deeply entrenched in a toxic environment, where greed, violence, and strife have become normalized, and basic human dignity has been undermined.

Addressing this crisis requires self-reflection a willingness to confront the root causes of Pakistan’s identity crisis and the role played by its theological and political history. It requires a concerted effort on the part of both the government and civil society to reevaluate the fundamental principles that have driven the country into its current state. Until Pakistan is willing to face these issues head-on, the cycle of violence, corruption, and moral decay will continue to haunt the nation.

Unfortunately, as things stand, there appears to be little in the way of a man-made course correction. The country’s current trajectory suggests that nature’s organic push for correction may eventually come, but not without significant pain and destruction. Just as Bangladesh was born out of the atrocities of the 1971 Bangladesh Liberation War, which forced the Bengali Muslims to confront their own delusions and re-evaluate their identity, Pakistan too may be forced to confront the truths about its own identity and its relationship with its history, culture, and religion.

If such a reckoning does come, it will likely be painful, but it may also mark the beginning of true transformation for the people of Pakistan—much as it did for the people of Bangladesh. In the end, the hope is that the human toll will be minimized, and the nation will have the opportunity to rebuild from the ashes of its past. Only by confronting its own history, embracing reality, and striving for a more inclusive and equitable future can Pakistan hope to break free from the cycle of hate delusion, and violence that has plagued it for so long.

Salom