The Pakistani Inferiority Complex

These excellent tweets exhibit a painful pattern that many of us see but few want to name.

Pakistanis, particularly its establishment and elite classes, exhibit a deep inferiority complex towards white (light) Muslims; Arabs, Turks, Persians, and Afghans. These groups are valorized, romanticized, and used as benchmarks for identity and belonging. Meanwhile, other Asian groups, especially within South Asia and Southeast Asia, are seen as lesser. This manifests not only in foreign policy but in pop culture, education, and internalized social hierarchies.

This is why, even if Partition had to happen (and it was undeniably disastrous), Pakistan still could have been something else. It could’ve been a GCC meets Pahlavi Iran construct—a sleek, semi-modernist, high-income Asian Muslim republic with cultural gravitas and economic depth.

Instead, as others have rightly pointed out, Pakistan today has one of the lowest HDIs in its region. Karachi didn’t become Dubai. Lahore didn’t become Paris. Islamabad remains a ghost town of beautiful boulevards and hollow institutions. The promise wasn’t just broken; it was never even understood.

In some ways, Pakistan inherited the worst of both its imagined lineages: neither the intellectual cosmopolitanism of Persianate high culture, nor the industrious civic ambition of Indian civilizational continuity.

This is why tweets like those from @MrFreeFighter land so hard. They expose the psychic dissonance at the heart of the Pakistani state’s anxieties; its hatred of Pashtuns, its paranoia about ā€œAfghanism,ā€ and its inability to deal with its own peripheral ethnic groups as anything but threats.

Meanwhile, Indian Muslims like bombaybadshah, though deeply patriotic to India, often voice critiques of Pakistan with a clarity born of disappointment. They represent what Pakistan could have cultivated: a civic Islam, grounded in identity but untethered to ethnic obsession.

The final irony? South East Asia, Thailand, Cambodia, even Bali, retains more civilizational Dharma than most of Pakistan. Religion is irrespective of that elusive civilisational quality of Dharma, thus the true borders of Bharat lie eastward, not northwest.

Pakistan is not the enemy of India. It is the shattered mirror. And what it reflects, feudalism, insecurity, bigotry, and colonial hangover, is what the entire subcontinent must transcend. Again anyone who reads this can see I’m not saying this from a place of hate but love.

 

Zohran Mamdani and the Question of Civilizational Belonging

Kabir:

I would question how one defines ā€œIndianā€ culture vs ā€œHinduā€ culture (this is a real question, I’m not being snarky). Zohran speaks Urdu/Hindi, wears shalwar kameez and uses Bollywood references in his campaign. So clearly, he has no issues with Indian culture. He’s not a Hindu so he doesn’t go to temples etc. I’m not sure exactly what you expect him to do?

While Zohran Mamdani expresses outward familiarity with ā€œIndianā€ culture — speaking Hindi/Urdu, referencing Bollywood, wearing traditional attire — these are surface markers. They do not, on their own, constitute rootedness in Indian civilizational identity. Indian culture, especially post-Partition, is not simply a composite of languages and aesthetics. It is anchored in Dharma — a diffuse but pervasive civilisational ethos shaped over millennia by Hindu, Buddhist, Sikh and Jain worldviews.

Despite being born to a Hindu mother, Zohran’s public identity is strongly framed within a Muslim, Middle Eastern, and postcolonial activist context. His political and cultural instincts appear more aligned with pan-Islamic and Western progressive causes than with any articulation of Indian philosophical or spiritual heritage. His Syrian Muslim spouse, activist framing, and lack of visible engagement with Indic traditions contribute to this perception.

This is not a religious critique but a civilizational one. Just as Israel defines its national identity through a broadly Jewish character — irrespective of belief — India’s cultural self-understanding is inseparable from its Hindu roots. To be Indian, in this view, is not to perform cultural familiarity but to resonate with the metaphysical and historical rhythms of the civilization.

By that measure, Zohran — despite South Asian ancestry — does not code as civilizationally Indian, but rather as an American progressive of South Asian Muslim extraction. The distinction is subtle but important.

Brown Pundits