Beyond March 23, 1940, Pakistan, Identity, and the New Age of Colonialism

March 23, 1940 – What does it mean to be free? Does independence come with the lowering of a colonial flag, or does subjugation persist in more insidious ways—through economic control, cultural erasure, and narrative manipulation? As Pakistan commemorates March 23, the Lahore Resolution—later labelled as the Pakistan Resolution—serves as a reminder that the struggle for self-determination did not end in 1947. It merely evolved.

On that historic day in 1940, the Muslim League formally articulated what had been an unspoken reality for centuries: Muslims in South Asia were not just a religious group but a distinct civilization with their own political, economic, and social frameworks.

The ideology behind this Lahore Resolution was not new; it was deeply rooted in the history of Islam in the subcontinent, dating back to the early expeditions of Al-Muhallab ibn Abi Sufra and later taking root through trade, scholarship, and governance.

It flourished under the Delhi Sultanate and the Mughal Empire, shaping a distinct socio-political identity that stood apart from the region’s other communities. The Lahore Resolution was, in many ways, an assertion of that identity—an ideological stand against colonial and majoritarian forces that sought to erase or assimilate it. But while British rule may have ended, colonialism itself did not. It transformed, embedding itself into systems that continue to shape South Asia’s Muslims today.

March 23, 1940: From Colonial Rule to Colonial Influence

Traditional colonialism relied on direct governance, military presence, and legal control, but in the post-independence world, it took on subtler forms.

Institutions like the Commonwealth, the British Council, and Western financial organizations maintain the remnants of colonial influence, ensuring former colonies remain tethered to old hierarchies. The Commonwealth, for instance, presents itself as an association of equal nations, yet it primarily serves as a mechanism for sustaining British economic and geopolitical interests. The British Council funds English-language education in Pakistan and other former colonies, reinforcing linguistic and cultural supremacy while shaping the aspirations of young elites toward Western ideals. This is not benign engagement—it is a way of keeping minds colonized even when the land is free.

Economic dependency further perpetuates this control. Pakistan, like much of the Global South, remains at the mercy of the International Monetary Fund (IMF) and World Bank, whose loan conditions dictate fiscal policies that often come at the expense of national priorities. The recent IMF-imposed austerity measures on Pakistan, which have led to skyrocketing inflation and reduced public spending on health and education, mirror the economic extractions of the colonial era. In essence, wealth still flows outward, while dependency deepens.

The Targeting of Identity: Then and Now

March 23, 1940, was not just a call for political separation; it was a demand for the protection of identity. The ideological foundation of Pakistan was built on the realization that Muslim identity in South Asia was distinct and needed political space to flourish.

Today, identity remains the primary target of neocolonial influence, attacked through media, culture, education, and governance structures that reinforce a sense of inferiority or dependency.

Global media narratives consistently portray South Asian Muslims as either extremists or victims, reducing their identity to a security threat or a humanitarian crisis. Hollywood and Bollywood alike contribute to this by casting Muslims as terrorists, regressive figures, or marginalized communities needing Western salvation. Even within South Asia, mainstream media often amplifies sectarian divisions, discouraging unity among Muslims in Pakistan, India, Bangladesh, and beyond.

Cultural colonization is just as pervasive. The rise of Western consumer culture has led to the gradual erasure of indigenous traditions. Traditional attire is increasingly replaced by Western fashion, local cuisines are marketed as “ethnic” while Western fast food dominates urban centres, and even wedding ceremonies have begun incorporating elements that mimic Hollywood and Bollywood fantasies rather than indigenous traditions.

Language, too, has been a major casualty. English remains the primary medium of instruction in elite schools across Pakistan, ensuring that the ruling class remains disconnected from the majority of the population. The result? A country where English proficiency determines social status, where young graduates can discuss Shakespeare but not Iqbal, and where policymaking continues to be dictated by foreign-educated elites who often prioritize global interests over national needs.

Education remains one of the most effective tools for shaping identity, and here too, colonial legacies persist. Pakistani students are often taught history through a colonial lens, where British “development” in the subcontinent is highlighted more than the brutalities of colonial rule. Meanwhile, local scholarship struggles for space in academic institutions dominated by Western theories and frameworks. Even in religious discourse, foreign-funded organizations shape theological debates, influencing interpretations that align with external geopolitical agendas rather than indigenous traditions.

Geopolitics and the Modern Struggle

Pakistan’s birth was a response to both colonialism and majoritarian nationalism, yet today it finds itself dealing with a global order still structured to favour former colonial powers.

The country has been drawn into conflicts not of its own making, from the Cold War to the War on Terror, where strategic decisions have often been dictated by external pressures rather than national interests. The cost of these entanglements has been staggering—over 80,000 Pakistanis lost their lives in the War on Terror, the economy suffered losses exceeding $150 billion, and Pakistan’s global image was tarnished as it was repeatedly labelled a “problematic state” despite being a frontline ally.

Meanwhile, India’s alignment with Western powers has emboldened its efforts to reshape the region’s strategic landscape. The targeting of Muslims in India through policies like the Citizenship Amendment Act (CAA) and the revocation of Kashmir’s special status reflects a broader pattern of marginalization that extends beyond borders. The Rohingya genocide in Myanmar, the targeting of Muslims in Sri Lanka after the Easter bombings, and the struggles of Bengali Muslims in Assam all point to a geopolitical environment where South Asian Muslims continue to be treated as second-class citizens in their own lands.

Decolonization: The Unfinished Business of 1940

March 23, 1940 serves as a reminder that independence was never the final goal—sovereignty, in its truest sense, is still a work in progress.

Decolonization today does not mean removing foreign flags; it means dismantling the economic, intellectual, and cultural dependencies that still define former colonies. It requires reclaiming our narrative, strengthening our economies, and fostering an education system that prioritizes local knowledge over borrowed perspectives.

Pakistan, as the state born out of the Lahore Resolution, has a special role to play in this process. It must move toward economic self-sufficiency, reducing reliance on Western financial institutions by strengthening regional trade and investing in indigenous industries. It must reclaim its intellectual space by producing scholarship that challenges dominant global narratives rather than simply consuming them. And most importantly, it must protect its cultural and ideological foundations, ensuring that the identity envisioned in 1940 is not diluted by the forces of neocolonialism.

Also See: The Legacy of 1971: Lessons from East Pakistan’s Fall

From March 23, 1940 to March 23, 2025: The Ongoing Struggle

The Lahore Resolution, passed on March 23, 1940, was not just about creating a country; it was about protecting a civilization. It was about ensuring that the Muslims of South Asia could live with dignity, free from external subjugation. Today, as Pakistan marks another March 23, the question remains: Have we truly broken free, or have we simply replaced one form of control with another?

The battle for sovereignty is no longer fought with swords and treaties; it is fought in classrooms, on television screens, in boardrooms, and in the corridors of power. The struggle continues—not just for Pakistan but for Muslims across South Asia. And just as in 1940, the answer does not lie in passive commemoration but in active resistance.