In simple terms, culture is a complex whole – encompassing language, world view, arts, attitudes and rites of life. Religion falls within the ambit of culture – not other way round as is usually perceived. In the last couple of centuries, right from inter-cultural alienation and universality of human behaviour, to the clash of civilizations, the idea of culture has been theorized in multiple perspectives. One thing, however, stands out that where there is diversity and distinction – much is common and exchangeable too between and within cultures and sub-cultures. Apart from the broader theoretical debates of defining and understanding culture in the classical sense, couple of things are clear that: almost all states in the world are multi-cultural; the era of stand-alone, and isolated cultures is over; minority and majority are relative entities depending on the history and origin of the state. But this is so unfortunate that along with maximum means of intermingling, enculturation and acculturation opportunities – incidences of racial and religious hatred and violence are being witnessed far too frequently. Difficult to understand as a cultural phenomenon but harmony might be identified as a ‘human value’, referring to compatibility and accord in feelings, actions, interactions and opinions. With respect to history and contemporary socio-cultural dimensions, particularly in South Asia, religion is and has been playing a very important role. So much so that based on religious identities the mid-twentieth century partition between India and Pakistan has seen blood-stained atrocities. After a long drawn political struggle, Pakistan and India came into existence with a vision to set up Hindu majority and a Muslim majority ‘secular’ states in the sub-continent – at least the way these were conceived by Gandhiji and Jinnah Sahib. Splitting from Pakistan, Bangledesh too hatched similar aspirations. Contrary to the vision of the architects of these states, minorities in India, Pakistan and Bangladesh couldn’t not be given equality of citizenship. Anti-Muslim riots in Delhi and Gujarat (India), thrashing and even slaughtering Muslims over the allegations of cow-slaughter, beating up Christian missionaries for alleged evangelist activities, Ill-treatment and assaulting Christians in Gojra and Youhinabad (Pakistan) and shrinking socio-cultural spaces for Hindu and Buddhist minorities in Bangladesh are select few examples of that. Right from Buddha to Baba Nanak and from Bhagat Kabir to Bullhey Shah, the subcontinent has produced scores of visionaries for peace and harmony But this is also true that the region has a long history of living together and thriving with differences and even contradictions. Despite apparent differences much has been common in-between. A range of ethno-lingual and religious communities have been celebrating both differences and similarities since centuries. Spiritual and mystic traditions as well as movements have been striving to create a culture of peace and harmony amongst all. The peace scholar, Elise Boulding, highlights the importance of sustaining and enriching the cultures of peace and harmony. In her understanding, nurturing peace and peace cultures depends on foreseeing a peaceful, plural future – no matter whatever the present state of affairs in a society. There are mutually understandable and acceptable beliefs and philosophies, aesthetics and festivities weaving a tapestry of harmony and peace within each State in the region. Much of the cultural traces reassert commonalities while maintaining their individual identities. In the subcontinental mystic thought, ‘unity in diversity’ and ‘oneness of existence’ have been widely theologized, interpreted and accepted as the central spirit of belief and communion with nature and God. Opposed to the ritualistic periodicity of winning and losing elections, protection of minorities, minority faiths and cultures is true spirit of democracy. James Madison, the founding father of American Constitution made it very clear as early as in 1787, that the central concern for a democracy really lies in protecting its citizens from majoritarian tyranny. In addition to that, separation of powers among judiciary, executive and the legislature always help protecting minorities and ensuring justice, in case of violence. Intermingling, plurality and liberalism provides rather an opportunity to improve societal ethics and attitudes to develop human systems of values. In a democratic and development process, if linguistic, religious and cultural identities are undermined or marginalized, social cohesion and equitable progress is not possible. Democracy and development fail to deliver, until multiple groups and communities in a society are not at peace with themselves and with their neighbours. Cultural tourism, with its rising importance in present times across South Asia, say Pakistan’s opening up of Kartarpur and Sialkote’s Jagnath Hindu Temple as eminent examples, certainly help weaving social cohesion. Understanding and acknowledging cultural give-and-take enlarges mutual acceptance and contributes towards freedom of thought and conscience. Active participation in cultural festivities encourages the poor to partake in society as an equal member of society. Shared cultural features serve as building blocks of peaceful coexistence. While attributing conflict to cultural differences, it’s a mistake to assume that cultural differences are inherently a source of conflict. Nevertheless, it is necessary to understand that power elites and higher clergy usually exploit and exaggerate religio-cultural differences to serve their economic and political ends. Elements of intercultural exchanges, civilization and connectivity can be borrowed from communities co-existing peacefully wherever they are found. Rather than appreciating differences and diversities – insisting or forging mechanical similarities to cultivate a monolith culture is, in fact, a dilemma. Common heritage, once realized, erodes exclusivist and xenophobic attitudes and helps acknowledging the so called “other” as one’s own. Commonalities are far more common in the subcontinental cultures than anywhere else in the world. For instance an Indian Muslim will find more things in common with a Hindu or Buddhist than with an Arab Muslim; a Pakistani Christian has a lot more common with her fellow Muslims than with African or European Christians. The poetry of Habib Jalib and Faiz Ahmad Faiz – the two icons of resistance and revolution – is fondly recited and being sung in every other metropolis of India, while rallying against its CAA and NRC (2019). Women’s costumes and cosmetic tastes and choices are almost similar across borders. The three nations are equally cricket crazy. The famous national song, ‘sarey jehan sey achha Hindustan hamara’ was written by Pakistan’s national poet, Allama Iqbal. Hafeez Jalandhary, the author of Pakistan’s powerful anthem, came from Jalandhar district of Indian Punjab. Right from Buddha to Baba Nanak and from Bhagat Kabir to Bullhey Shah, the subcontinent has produced scores of visionaries for peace and harmony. By and large, peace has been part of cultural traditions and day to day practices in South Asia. However, the purpose is not to purport that multiple societies or communities living together have never been having any conflict or differences, be they social, economic, theological or political. Composite heritage also brings along the legacies of conflicts, disagreements and tensions but those too can also be dealt and reconciled through social and cultural dialogue. One needs to take into account the kind of religious, ethnic, sectarian and even racial tensions and outbursts around the region – some of them extremely violent too. But cooperation and commonalties, human as well as sociocultural ‘not confrontation’ is the only way out for a peaceful and progressive future. In nutshell, instead of dogmatic one, pluralist education can also help promoting multi-culturalism and peaceful co-existence. The writer is based in Islamabad. He is Executive Director at the Institute of Development Research and Corresponding Capabilities (IDRAC)