In the modern states, language and culture have become cement for the unified state one that based on uprooted traditionalized individuals who had to be integrated into a nation and only acceptable identity is citizenship based upon language and culture.
Therefore, nationalism must erode traditional Baluch societies and take the language and culture as the basis for a national identity. In modern society, we are all citizens and must be mass educated in the standardised public education system by the state.
The language lays the bases for national awareness and creates a unified environment for the exchange of idea and communication. The speakers of Baluchi language from the different region finding it difficult, sometimes impossible, to understand one another.
The language can varnish words of Baluch, which are not accessible to contemporary generation through Iranian language, and it creates a possibility for a new form of nationality based on language and culture and myth.
In the process of standardisation of language, the Baluch will become aware of those who speak and read the same language, and they also could be connected through the language; it will help nationalist to build an image of the past through modern education.
The success of Baluch nationalism hangs on the shape and meaning of national identity the identity that stems from the process of language mobilisation, and cultural politicisation which is the hallmark of the rate by which Baluch will be transferred into a modern nation.
The national identity that Baluch generates will be different from the territorial civic identities, and it poses a radical challenge to the fundamentalist nature of Iran, which is based on the Shiite- Persian Nationalist.
For the Baluch struggle to succeed, they have to reveal the kinship of the various tribes, into the common Baluch culture. The educated elites should create a high culture for the Baluch community where it is weak.
The educated elites have to form a culturally homogenous nation and secure the homeland where it is not recognised, and turn inactive tribes into active political communities as a subject of history; where that history is uncertain, it has to be reconstructed.
The Baluch nationalist should not be interested in inquiring history for sake of it, but use it to mobilise passive tribes.
Cultivation means identifying a scared territory that historically belongs to the Baluch community; thereby, it becomes holly by the association. That a scared homeland holds within, its domains a collective historical memory, where heroes fought a battle and won it, and command respect to inspire their followers, and from these scared historical centres the light of the Baluch identity shine onward.
Mehrab. Sarjov is a Baluch political activist based in London, and struggle for an independent Baluchistan from Iran.
http://sarjau.blogspot.com/2010/02/baluchistan-international-conference.html