Identity has been made a problem for Pakistanis by our enemies as well as by ourselves, whether it is linguistic, provincial or religious in nature. Even the relationship between successive federal and provincial governments since our country came into being has not been smooth. In this scenario, the opposition to Punjabiat by all other languages and immigrants has been a disaster. Fakhar Zaman has detailed out this long story in his latest book Punjab, Punjabi Aur Punjabiat published by Classic Publishers, Lahore. It is in the form of question-answer sessions on various inter-related issues. Ahmad Salim in his 52 pages Introduction to this book goes deep into the history in this regard from the day Pakistan was created. He talks about dismissal of NWFP government immediately after Pakistan came into being. He remembers attack on Qalat Assembly in Baluchistan. He recalls breakdown of ministries and assembly in Punjab and Sindh and sale of ministries in East Pakistan. Amjad Ali Bhatti says that both he and Ahmad Salim had many sittings with Fakhar Zaman who has presented his views on political turmoil, Punjab, the Punjabi language and culture. In chapter one, the author speaks about his family. He informs that his four Punjabi books were banned by Punjab government on June 8, 1976. The author gives the reason for this disastrous step to the fact that he hailed from the People’s Party and writing in Punjabi that had direct access to masses irritated the then government. He argues that his books that are now in the curricula of Quaid-e-Azam University Islamabad and Sindh University were considered vulgar because he had exposed corruption. In chapter 2, Fakhar Zaman discusses history with regards to Punjab. Sufi Saints negated the concept of kingdoms and lamented the wars and preferred peace and harmony. Baba Farid was followed by Guru Nanak, Shah Hussain, Bulleh Shah and by folklores of that time. Unfortunately Punjabi language by design has been presented as a language of the illiterate whereas it is a very rich language. Those writers who opted to write in Punjabi were declared anti-Pakistan, anti-Islam and deterrents to national unity. Even now in Punjab, Urdu is preferred over its native language. It must be clarified that Punjabi, Sindhi, Baluchi and Pashto languages are national languages and Urdu, is a language of link between all. National heroes were Dullah Bhatti whose intellectual icon was Shah Hussain. The author is sceptical about the division of Punjab at the time of independence. The muhajirs kept on commuting but not Punjabis on both sides of the border. Mountbatten had ignored the Sikh community in his June 3 Plan. Had they been mentioned then sidelining them from their religious attachments would have been difficult, argues Fakhar Zaman. Chapter three discusses Punjabi language and literature. It is the author’s belief that by merely writing short stories, poetry and novels in Punjabi language is not enough. Punjabi movement can only take off if it becomes an active social, cultural and political movement. As far as contributions of Punjab University for Punjabi language is concerned, it is quite dismal barring brief spans of Waheed Qureshi and Najam Hussain Syed days. It is a pity that Punjab University started Punjabi Department very late whereas it taught all the major languages of the globe. Many argue that Pakistan sacrificed Punjabi to save Urdu but what stops them now when Pakistan exists and there is no threat of Hindus. In Indian Punjab, situation is better. They are trying to preserve their language. In Canada, Punjabi is the third national language because of age-old Sikh community settlers. With no discrimination of Shahmukhi or Gurmukhi, national awards are being given there. The author then dwells in the movements before Bhagat Singh. Anjuman ‘Muhibaan e Watan’ was one such early movement from Punjabi peasants in 1906. ‘Pagri Sambhaal Oei Jatta’ was another movement. A popular song by Banke Deyal “Pagri Sambhaal Jatta, Pagri Sambhaal Oei, Fasalan Nu Kha Gaye Keere, Tun Te Nahi Tere Leere, Bhukaan Ne Khoon Nichore, Ronde Nain Baal Oei” (Save the respect of your turban. Insects are eating your harvest. Your body has no clothes. Hunger has squeezed your blood. Your children weep) was on everybody’s lips. Fakhar Zaman drafted the cultural policy of Pakistan in 1995. Faiz when adviser in Bhutto’s cultural ministry had started this work earnestly. Bureaucracy was a hurdle, so he left the country. In chapter nine, the author speaks his heart out about the relation between Punjab and Pakistan.