Print capitalism and socio-political development
PRINT capitalism is about printing and publishing literature based on imaginary and all other material working on socio-political development. In the modern world, all types of literature produced in a state is print capitalism because it has the power to not only reflect the views and imaginary of a nation but also paves the way forward in the world. It has civilizing and entertaining capabilities and can work to transform society. It can collectively lead the men and women of the next generation to reflect upon their past and work for future generations. It plays the role of a cultural asset and becomes part of the inherited history.
It, however, has undergone a revolutionary change because of the information and technology revolution in the 20th-century world because it has brought writings more on the computer screen than on paper. The arrival of social media in the cyber world has provided us with many writers and writing subjects. The print capitalism of the past is no longer a simple phenomenon and is more vigorously scattered and split everywhere, increasing its area of influence far and wide.
Print capitalism was first coined and employed by the historian Benedict Anderson to describe the role of printed matter in formulating nationalism among the people. He claimed that the printed matter not only describes the spirit of nationalism among other areas of socio-political life but also provides a considerable impetus to the people spread far and wide in the world to unite as a nation and as a part of the world for the cause of the people. In the case of Pakistan, a large body of print capitalism was developed for its nationalism even before its existence.
Its heritage was claimed from the first writing that any Muslim might have written in the Indo-Pak subcontinent. This print capitalism might be politically or academically associated with the two-nation theory. But after the establishment of Pakistan, we almost did away with these connections of making us a nation and have been divided on racial, regional and linguistic bases. Although there have been occasional voices of print capitalism in this regard, only a few substantial efforts have been raised. So, Pakistan today is experiencing an absence of the force of Print capitalism.
The function of print capitalism is to convert the people into one community that shares the thoughts and ideologies popularized by its producers of print capital. Print capitalism can afford a powerful platform for developing a united opinion and so has been done by the newspapers and magazines in Pakistan. But this capitalistic print heritage is rapidly being replaced by social media, including YouTube, Facebook and Twitter mainly. These platforms are being utilized to popularize the individual’s point of view without national or institutional imagery. Although many groups and organized communities are on social media, no one promotes the national agenda. The result is muddled thinking easily manipulated by the vigilante of individual interests.
The same is the case with linguistic and vernacular development. The print capital of a nation is much handier in developing not only local vernaculars but also national language when the producers of print capital employ these languages in a befitting manner. The reader becomes part of a similar community joined by a common language, so national development occurs regarding language. Today, Pakistan and its people are experiencing a clear-cut linguistic and racial divide and it is becoming more complex with every passing day to maintain the significance of the national language. Even after 75 years, we have yet to be able to develop a national consensus on our language. But the time has not gone so far that we cannot ignite the flame of national linguistic culture as many other nations around us have done successfully.
Today Pakistan is experiencing a loss at the identity level also. People are ready to recognize themselves of ethnic and regional divides and identities instead of representing a common identity as the people of Pakistan. The national institutions have also yet to work much on this issue. People cannot identify themselves with the language, culture, area and community and need clarification about it. The reason was the need for more literature and other printed matter that would have been discussed. It allowed the people to bring forward the national identity markers in the shape of novels, poetry and other storybooks. The writings in newspapers and magazines could have performed the same function. This role has been at a significantly lower level in Pakistan. The need of the hour is that we must establish print as well as digital capital if we need to develop a national consensus at all levels. This would strengthen the national institutions by reducing individual life patterns and encouraging the people to participate in broader and greater national canvass rather than limiting it at the regional and communal level.
