The success of Baluch national liberation hangs on the shape and meaning of national identity.

The success of Baluch national liberation hangs on the shape and meaning of national identity.
The Baluch national identity is defined, by the culture, language, history, tradition, customs, religion, ethnos, ethnic and also defined by the territory where the Baluch have been residing for millenniums.

 The ethnic nationalism has challenged the world order and disgraced the Nation States like Pakistan, Iran, and other nation-states.
Iran was created by Shiite Turk and Persian aristocratic, they used a strong state to incorporate lower and outer laying area which has, predictably, manifested a zealous territorial nationalism, towards minorities (The Baluch, Kurd, Arab, Turk) within the politically demarcated territory and enemies outside the territory.

In contrast, the Baluch in Baluchistan believes that a nation must be created from below using cultural resources ethno, history, language, ethnic, religion, customs, and tradition, to mobilise people into an active, politicised nation. Their powerful ethnic nationalism should be directed inward to galvanise the true spirit of its members outward against alien oppressors and competitor for national liberation. This latter nationalism stands for the Baluch right of national self-determination and challenges the core doctrine of Shiite Iran expansionist dream and Pakistan's wishes for the colonisation.

For the Baluch and many other ethnic groups, that the European colonialism power had incorporated them into the States, they view these States with sentiments that range from reserve to outright hostility which may spill over into wars of ethnic liberation and contribute to the unstable region.

European ethnic nationalism has renewed itself. Since 1992 a wave of ethnic movements for separation or autonomy has swept through much of the world. It is wave of ethnic nationalism that has prompted the national identity, replacing earlier model of Islamic notion of identity in Pakistan.
The Iranian and to some less extent Pakistan has taken dependency models of governance, in which stress the processes of internal colonialism by which marginal communities are economically and politically subordinated to Persian ethnic group in Iran, and Punjabi mohijir in Pakistan.

The success of the Baluch nationalism stands on the shape and meaning of national identity: The identity which is stems from the process of language mobilization and cultural politicisation that is the hallmark of the rate by which Baluch ethnic transferred into a modern nation.
As a result, the type of national identity that Baluch generate is different from the territorial civic identities, and it poses a radical challenge to the fundamentalist natures of Iran and Pakistan, which are based in universal Jihad.

For the Self-determination to succeed the Baluch have to reveal the kinship of the various tribe and their common cultural groundwork, and what the Baluch culture is based on. Create a high culture for the Baluch community where it is weak. Baluch have to form a culturally homogenous nation and secure for themselves the recognised homeland where it is not recognised. They must turn inactive tribe into an active political community a subject of history. Where that history is uncertain, it should be reconstructed.

It is important to be selective to forget part as to remember others. Baluch nationalist is not interested in inquiring into their past for its own sake, but throughout, the basic process is one of language mobilisation of a passive tribe and the politicisation of its cultural heritage through the cultivation of its lyric space and the commemoration of its golden ages.

Cultivation means identifying a scared territory that belongs historically to a Baluch community, and that is thereby holly by the association; that a scared homeland held within its domains collective historical memory, where the heroes fought a battle and win the battle and command respect and inspire the followers. From these scared historic centres the light of Baluch identity shine onward.

Bauch’s national identity is not confined to one province in Pakistan, or Iran.

Intelligentsia

The rise of nationalism among masses, return intelligentsia, where they discover their Baluch-history and mobilise the Baluch through lingual and culture.  Celebration and commemoration of the heroic past are still important; the historical memories and legend are not confined to primitive people.
One can find heroic past and legend throughout the modern history among the current European nations. Historic recoveries will serve intelligentsia seeking entry into the living past of their revival ethnic in order to mobilize its members in the quest for social status and political power.


 Intelligentsia will reverse history through the process of vernacular mobilisation, Return of Intelligentsia with their secular education, return to reconstruct ethnohistory; that Baluch culture is no longer passive and object of foreign domination, but it is appropriated by the intellectual and endorsed into high culture. People become the subject of history under the slogan of popular sovereignty, at the main time their culture is thought individuality and rise of the community and turned to the nation.

The sense of community come into being by virtue of common political and, identity, social experiences which are highly valued by the masses as symbols of the destruction of colonialism, and the story of those events take the place of the legends of primitive peoples.
By returning intelligentsia means to create new modes of national communication and socialisation in which ethnic values myths and memories become the basis of a political nation and a politically mobilised community.

Under the sponsorship of different kinds of the intelligentsia in combination with certain classes a new and distinctly national identity is created, which diffuses a reconstructed ethnic folk culture to all classes of the community, that identity has its civic elements.
Members become legal citizens of the political ethno-nation, and they begin to define themselves in territorial terms as well. But their basis of their kind of national identity remains true to its democratic roots; the national identity created by intellectual and intelligentsia strives to stay close to it assumed ethnic cultural and boundaries.
Mehrab. D. Sarjov