Pakistan’s Intangible Cultural Heritage: A Message of Peace, Identity and Humanity Against Terrorism and Extremism
17th October: World Intangible Cultural Heritage Day
A nation’s strength lies not only in its weapons, borders, economy or military capacity, but also in the values, stories, languages, songs, skills and traditions passed from one generation to the next. This intangible cultural heritage forms an essential part of a nation’s spirit, collective memory and cultural identity. From Pakistan’s mountain valleys and deserts to its riverbanks, shrines and festivals, folk tales, Sufi poetry, traditional music, handicrafts, hospitality and local languages preserve a rich store of human experience and shared wisdom. Languages such as Balti, Shina, Burushaski, Pashto, Punjabi, Sindhi, Balochi, Saraiki, Hindko and Brahui carry a living heritage. They are not merely reminders of the past; they continue to shape identity and human connection today.
The heritage becomes especially important when society faces terrorism, religious and ethnic prejudice, intolerance and violent extremism. These threats cannot be addressed without effective security measures, the rule of law and accountable institutions. Yet lasting peace also depends on strengthening the social and intellectual foundations that reject violence, accept disagreement and recognise the dignity of every person. Culture cannot replace security institutions, but it can help build social resilience, make extremist ideas less appealing, give young people a positive sense of identity and encourage trust, dialogue and cooperation among communities. For Pakistan, World Intangible Cultural Heritage Day is more than a celebration: it is a reminder to turn cultural strength into a practical resource for peace and national cohesion. UNESCO announced the observance of this international day in 2023 to highlight the living traditions, knowledge, skills, arts, rituals and social practices that communities learn from their elders and pass on to future generations. The question for Pakistan is not only how to preserve these traditions, but also how to use them to build a society in which disagreement does not become hostility and different identities coexist with respect within a shared national and constitutional framework. Extremism often gains ground when differences are turned into enmity, social trust weakens, young people lose a sense of belonging or purpose, and intolerance is justified in the name of a supposedly higher cause. Culture offers a different lesson: pride in one’s own tradition does not require hatred of others, and national unity does not require everyone to be the same.
Pakistan’s cultural landscape is not confined to one language, region or tradition. The mountain valleys of Gilgit-Baltistan, the traditions of Khyber Pakhtunkhwa, the deserts of Sindh, the plains of Punjab and the cultural richness of Balochistan all contribute to the national identity. Languages are central carriers of this diversity. Their idioms preserve lived experience, poetry expresses love, separation, justice and dignity, and folk stories explore relationships between individuals and society. When children learn their mother tongue and regional traditions alongside Pakistan’s shared history, constitutional values and civic responsibilities, they can understand that patriotism does not require abandoning local identity. Extremist narratives, by contrast, narrow identity and divide society into supposedly loyal and disloyal, acceptable and unacceptable groups. Cultural education can challenge these divisions. This does not mean preserving every old custom without question; traditions should be encouraged when they are consistent with human dignity, equal citizenship, fundamental rights and peaceful coexistence.
Pakistan’s Sufi and literary heritage is a valuable resource for a national narrative of peace. The poetry of Shah Abdul Latif Bhittai, Bulleh Shah, Khwaja Ghulam Farid, Rahman Baba, Sultan Bahu and many others explores love, humility, self-knowledge, compassion and freedom from arrogance. This poetry has not remained confined to books: it lives in homes, shrines, festivals and musical gatherings. Its value lies not only in literary beauty, but also in the ethical questions it raises. What is the human value of religious commitment without compassion? What is the worth of knowledge if it breeds pride rather than humility? Can anyone claim moral superiority by humiliating another person? Violent ideologies often justify cruelty through claims of absolute righteousness. Cultural and spiritual traditions can encourage people to question such claims and distinguish faith from hatred and violence. No single spiritual tradition, however, should be treated as the only acceptable expression of national identity. The aim must be respect for all religious and cultural identities and space for peaceful dialogue. Pakistan’s folk narratives also offer lessons about peace and human relationships. Heer Ranjha, Sohni Mahiwal, Sassi Punnu and stories from other regions endure because they explore love, loyalty, injustice, sacrifice and the struggle against social barriers. These narratives can be reintroduced through schools, libraries, local theatre and digital media. A teacher can use a folk tale to explain the consequences of prejudice and intolerance; a theatre group can show how rumours damage relationships; and young filmmakers can tell stories about the courage required to reject violence and choose peace. Such creative approaches invite children and young people to ask questions, think critically and draw lessons from experience rather than simply listen to lectures.
Extremist recruitment sometimes exploits young people’s experiences of exclusion, humiliation, identity-seeking and desire for purpose. When they lack opportunities to express their abilities and contribute positively to society, violent groups may falsely present confrontation as a route to significance. Writing, music, theatre, storytelling, crafts, research, sports and community service can offer constructive ways to build belonging and purpose. These activities cannot eliminate extremism on their own, but they can strengthen social ties, critical thinking, confidence and cooperation. A society that creates opportunities for young people to contribute and create is better placed to challenge those who portray destruction as the only path to recognition. Traditional festivals, seasonal celebrations, folk music, poetry gatherings, sporting events and local cultural assemblies bring people together beyond everyday divisions. Nowruz, harvest celebrations, traditional polo, folk dances and regional festivals reflect the joys and collective memories of different communities. In areas affected by terrorism, displacement, sectarian tension or prolonged insecurity, fear can restrict social contact. Culturally grounded activities designed around local needs can help restore routines and rebuild trust. If a district festival brings together students, women artisans, artists, local historians, teachers, religious and community leaders and youth organisations to share traditions and plan joint initiatives, it can become more than entertainment: it can create opportunities for cooperation. Cultural events must not, however, be used to divert attention from injustice, unemployment, discrimination or insecurity. Lasting trust requires activities rooted in local needs, inclusive participation and broader efforts to deliver justice, public services and civic inclusion.
Women play a central role in safeguarding intangible cultural heritage. Through lullabies, oral history, embroidery, culinary traditions, crafts, family practices and community celebrations, women have passed on knowledge that is often missing from written histories. They can preserve heritage, strengthen local relationships, support economic activity and guide younger generations. This contribution should not be treated as an automatic responsibility that places an additional burden on women. It requires protection, institutional support, economic opportunity and meaningful participation in decision-making. Women-led cultural centres and craft cooperatives could combine traditional skills with literacy, digital marketing, business training and opportunities for dialogue. Women should be recognised not merely as participants in cultural activities, but as experts, organisers and decision-makers. Extremist organisations seek not only to use physical violence but also to influence how people understand identity, history, religion and patriotism. They may reject cultural diversity or exploit local identities and grievances for their own purposes. The response should be more than an emotional reaction: it should be a credible narrative grounded in local experience, respectful of diversity and linking peace with justice and civic rights. A clear distinction must be maintained between legitimate political expression and support for terrorism. Criticism of government, demands for rights and peaceful activism are not the same as violent extremism. A credible narrative acknowledges injustice and encourages constitutional, legal and peaceful ways to address it. Cultural specialists, historians, poets, teachers, religious leaders and respected community figures can contribute because of their longstanding relationships with local communities. Digital platforms can extend this work to wider audiences. Short documentaries about folk artists, podcasts on regional history, interviews with artisans, illustrated stories for children and multilingual cultural campaigns can connect young people with their heritage. Such content should be authentic, well-researched, engaging and available in local languages. Reducing complex cultures to slogans or propaganda can undermine their credibility. The aim should be to make peaceful, inclusive and culturally grounded ideas accessible in the digital spaces where young people shape their views and identities.
Cultural heritage is also connected to economic and social stability. Traditional crafts, music, storytelling, culinary arts, folk performance and responsible cultural tourism can create livelihoods for young people, women and communities in less-developed areas. When artisans and artists cannot earn a fair income, younger generations may turn away from these skills, putting the transfer of knowledge at risk. Skills development, apprenticeships, online commerce, financial training, intellectual-property protection and fair access to markets can connect traditional expertise with modern economic opportunities. Commercialisation must not override the rights, consent or fair compensation of local communities. Cultural tourism can produce sustainable benefits only when security, basic facilities and responsible management are in place. Pakistan needs a sustained programme that links living cultural heritage with education, social cohesion and the prevention of violent extremism, rather than relying only on occasional events. Pakistan ratified UNESCO’s 2003 Convention for the Safeguarding of the Intangible Cultural Heritage in 2005. UNESCO’s records include several Pakistani traditions, including Nowruz, the traditional art of falconry, Suri Jagek and the Borindo tradition. Borindo was added in 2025 to the List of Intangible Cultural Heritage in Need of Urgent Safeguarding. These examples demonstrate both the breadth of Pakistan’s heritage and the need to protect traditions at risk of disappearing. The National Heritage and Culture Division, Lok Virsa, provincial culture departments, educational institutions, local governments and communities can all contribute to this effort.
A national strategy should incorporate local history, folk literature and traditional knowledge into education while teaching critical thinking, constitutional awareness, cultural diversity and respect for human dignity. In vulnerable and affected districts, programmes should be led locally and tailored to community needs. Oral histories, music, local knowledge and craft techniques can be preserved in digital archives with the consent of the communities concerned and respect for their rights. Artisans should receive training, grants, apprenticeships and fair access to markets, while digital campaigns should make reliable cultural content available in multiple languages. Federal and provincial institutions, educational centres, civil society and cultural organisations should assess how local activities contribute to broader peacebuilding programmes. Results should be measured through evidence rather than assumptions, including participation across communities, young people’s sense of belonging, mutual trust, opportunities for women, attitudes towards violence and changes in cultural livelihoods. Families, teachers, religious leaders, artists, journalists, universities, local governments, civil society and digital creators all have a role. Parents can preserve fading stories and songs; teachers can introduce students to regional literature and its wisdom; journalists can highlight the cultural contributions of underrepresented communities; artists can challenge prejudice through creative work; and religious leaders can help distinguish faith from attempts to justify violence. Young people should not be treated merely as an audience: they should be supported as researchers, artists, documentarians and innovators. The state must support cultural institutions, protect freedom of expression within the law, invest in education and safeguard citizens against violence and discrimination.
Peace means more than the absence of attacks. It means that people can live without fear, express their identities without humiliation, participate equally in public life and resolve differences through dialogue rather than violence. Cultural heritage can help create these conditions when it is treated not as a lifeless relic of the past, but as a living relationship among people. Our most valuable heritage is found not only in instruments in museums, manuscripts in libraries or performances at official ceremonies. It also lives in everyday acts of care: looking after neighbours, welcoming strangers, sharing food, respecting elders and passing knowledge to children. These traditions cannot by themselves end organised terrorism; effective security institutions, accountable governance, justice, education, economic opportunity and the rule of law remain essential. Yet security measures alone cannot create the trust, belonging and shared purpose on which peaceful societies depend. Investment in cultural and social foundations is also necessary. A folk song may not silence every voice of hatred, but it can keep shared humanity alive. A cultural gathering may not resolve every conflict, but it can open a door to dialogue. A story told by an elder may not prevent every act of violence, but it can teach a child to recognise another person’s humanity before treating them as an enemy.
The success of cultural preservation should not be measured only by the number of traditions documented or festivals held. It should also be judged by whether these efforts help build a society where disagreement does not become enmity, religious belief is not used to justify oppression, and patriotism does not require denying another person’s dignity. Pakistan’s cultural diversity is not a weakness to be suppressed; it is a shared inheritance to be protected and put to constructive use. Our languages can build relationships rather than divisions, our poetry can nurture humanity, our festivals can restore trust, our artisans can earn dignified livelihoods, and our stories can teach new generations that true strength lies not in hatred, but in the courage to live peacefully together despite differences. On World Intangible Cultural Heritage Day, Pakistan’s message is clear: safeguard living traditions, strengthen our shared humanity and turn culture into a lasting force for peace.