Pakistani Culture & Society And Languages of Pakistan

Pakistani Culture & Society And Languages of Pakistan
Chapter 10 & 11 Week 12

Pakistani Culture & Society
Continued…

Rural & Urban Communities
The social life of people is affected by the kind of community in which they live in. The community is old as the humanity. A community life can be defined as: A local grouping within which people carry out a full round of life activities.

Defined in detail, a community is: a grouping of people Within a geographic area With a division of labor into specialized and interdependent functions With a common culture and a social system which organizes their activities Whose members are conscious of their unity and of belonging to the community and Whose members can act collectively in an organized manner. For it to qualify as a true community, its members would need to experience all or nearly all of the culture within the community’s boundaries.

The definition is not uniformly followed. It also applies to villages, or subculture or category of people, whether geographical (Hyderabad Colony, Karachi) or social (artistic community). It has been traditional to classify communities as rural or urban, depending upon whether their populations were small and agricultural, or large and industrial or commercial.

Rural Community When man was ignorant of the art of agriculture, he was compelled to wander in search of food and could not settle down in any one place. As man acquired skill and knowledge in agriculture he became proficient in fulfilling all his needs from the same piece of land. When some families lived as neighbors in the same area, shared in each others joys and sorrows and joined hands in the struggle against the physical elements, a community feeling originated in them and this marked the foundation of village communities. Various factors like topographic, economic and social values have been active in the growth of village communities.

Rural Community Pakistan is a land of villages and about 68% of its population live in the villages. This community has been self sufficient through ages. The economic independence broke down in the middle of 19th century with the introduction of market economy during the days of British rule, however, and today even the smaller village depends on the outside world for the satisfaction of its common wants.

Rural Community Almost every village makes its living from the land. A Farmer, fused to the ways of his forefathers, loves the old and fears the new. His life is hard and simple, and he has to attend his job at all hours. He is deeply attached to his belongings. He prizes the land he cultivates, the cattle he owns and the canal water that falls to his share and he believes that all crime is caused by land and wealth.

Rural Community The life of this community is highly organized. Children continue to live with their parents for years even after they are married. Elders lay down the law. The newly wedded girl has little authority over her new home but motherhood gives her prestige and honor. Children are regarded as Allah’s blessing and childless couples are considered unlucky. Marriages are celebrated with much fun and enjoyment. The village school master is a distinguished figure in rural community and his advice is sought in all difficulties.

Rural Community Trades and professions are inherited in villages and it is not easy to change one’s occupation. Every craftsman works for one or a number of families, with the relationship continuing from generation to generation. The relationship is strengthened with time and becomes a matter of pride for the two parties concerned. The village workers are paid in kind for day-to-day services but on ceremonial occasions they get cash rewards. Villagers are proud of their martial traditions and their youth enlist for services in the army and make fine soldiers.

Salient Features of Pakistani Rural Community
Faith in Religion: Villagers are usually God-fearing. They follow all the principles of Islam very strictly. The basic element in the rural life is faith, which induce its individuals to think and act alike. Self Sufficiency: villages in the area now consisting Pakistan, were more or less self-contained (independent) and isolated units. There was barter system; commodities were exchanged for commodities. Villagers led a simple plain life. Maulvis helped them with all religious matters. Each village tried to produce what it needed for its requirements and for the city people. But this self- sufficiency was destroyed by the introduction of market economy during the days of British rule.

Neighborly relations: a great deal of stress is laid on neighborly relations. The people are simple and honest. The life in village is not very fast. Their wants are few and simple. They have a sense of unity and have common customs and festivals. Joint Family: joint family system is breaking down in the cities but in the villages, it still retains its hold. The agricultural occupation requires the cooperation of all the members of the family. The men work in the fields while the women look after the household duties.

Simplicity: villagers live a very simple life. They lead a peaceful life away from the hustle and bustle of city life. They live in the cycle of nature. Their needs are few. Fellow feelings: they work in the spirit of sharing the feelings of others and that of give and take. They willingly come forward to help one another. Group Feelings: villagers respect the judgment and obey the orders of their elders. Their braderi have control over the individuals.

Conservatism: villagers are generally conservative. They do not like to adopt new ways and hate radical change. They find wisdom in established customs and conventions. They love their customs and are least eager to follow the advice of social reformers in the matters of marriages and other social customs. Poverty & Illiteracy: most villagers are still living below poverty line and they are ill housed, ill clothed and ill fed. The opportunities for education are very less.

Urban Community In order for the primitive Stone Age village to expand to a size of several hundred thousand, it needed a food surplus, a water supply and a transportation system. Since a river valley provided all these, the first large cities arose six or seven thousand years ago in the valleys of the Nile, the Tigris, and the Euphrates. In Pakistan, the life of urban community is varied. It lacks the unity and uniformity of village life. Cities are ruled by businessmen, lawyers, doctors, industrialists and teachers. Everyone in the village knows everybody, but in city, neighbors may not meet for months, and when they do they may not recognize each other.

Urban Community The many differences of taste in dress, manners, clubs and playgrounds which characterize urban centers make the villages seem dull for those accustomed to city life. Whereas there is absolute calm in villages from dust to dawn, cities are often busy round the clock. The women in the cities enjoy greater freedom than their sisters in village. Old ideas are dying and educated women are eager to fill roles from which they have customarily been excluded. Women generally choose among medicine, engineering and teaching as their career.

Urban Community The majority of educated Pakistanis live in the cities and rub shoulders with diplomats, businessmen, teachers and tourists from abroad. This leads to an exchange of ideas. Educated Pakistanis are open- minded and are not prejudiced against new ways, although they are anxious to preserve their own traditions.

Salient Features of Pakistani Urban Community
Impersonality of Social Relations: the most striking feature of the social aspect of urban life of Pakistan is its impersonality (being aloof). The chief reason for this state of affairs is that people in cities do not regard affectionately other persons. They love and respect goods and things in preference to human beings. Everything and service in urban society is evaluated in terms of cash. And man plays a subsidiary role. Fashion: there is a great tendency towards ostentation. The fashion flourishes and is the order of the day in cities. Fashion trends are determined by popular leaders, fashion models and designers.

Mechanical Social Life: the urban life has become quite mechanical. It has lost all creativity. The decisions are not deliberate but are determined by the hours of the clock. In spite of meeting various persons daily a city resident rarely forms close relationship with any one. Secondary Control: there is little control of braderi upon the conduct and behavior of the individual. An urban man is under the control of law enforcing agencies of the government only. An individual follows the rules of society, association or club, and becomes close to the members of such societies.

Ostentation: there is too much emphasis on ostentation. They are so addicted to showiness that they value a thing more for its flamboyance (chamak damak) than for its use. Its not the utility of a thing that is useful for them, rather its decorative, unusual or rare quality. They want to be popular and to be respected in recognition of their possessions. There is indeed so much emphasis on outward show, the glamour of dress, perfume and such things that it is doubtful if the urban man ever gets time to look into himself to reflect and ponder.

Dynamism: urban life is far more active and mobile than the life in villages. For example, frequent changes of residence due to renting houses. This change can be due to transfer, quarrels, availability of better or cheap house etc. This mobility of urban life affects social relations, increases intensification of impersonality and aloofness. Lack of neighborly feelings: the social relations are motivated and calculated and are devoid of love and sympathy. People leave their homes early in the morning and return fairly late in the evening utterly exhausted. Fridays and other holidays are spent in looking after household responsibilities.

Heightening of Conflicts and Competition: with rise in the mechanical nature of urban life and its artificiality, the mental conflicts are also on the rise. In the city, life is full of discontent and depressions. Rapidity in the Formation of Associations: there are abundance of voluntary associations and the speed with which they spring up. In cities we find diversities of interests, aptitudes, aspirations, aims and purposes. A large variety of associations have sprung up e.g. Professional Societies, Art Societies Religious Associations etc.

Nature and Extent of Urban Influence on Rural life
In Pakistan, the influence of urban life can be clearly seen upon rural societies in the vicinity of large cities like Karachi, Lahore, Faisalabad, Rawalpindi, Hyderabad, Peshawar & Quetta. The influence is evident in such diverse aspects like social organizations, family organization, food habits, standard of living, dress habits, cosmetics, religions, rituals, beliefs etc. A description of this influence will show those peculiarities of rural life which are in the process of transition.

Change in Social Life: the greatest influence of the city upon the social life of the villages has been upon the caste system. The relation between caste and profession is no longer necessary because the people are adopting new professions according to interest and profit. The work of a milkman, cobbler, carpenter, barber is no longer confined to those who are traditionally connected with it. Members of the highest castes are seen working in every kind of profession.

Change in family organization: the families of villagers were in good organization. The elders were the people who were having authority of arranging marriages. The family exercised very significant control upon the conduct of the youngsters. The system of joint family prevailed. Now this tradition is growing smaller and showing signs of disintegration. The younger generation, when they return from the city, treat their elders as conservative and even mentally imbalanced.

Difference in Transportation & Professions: as a result of the influence of the city the means of transportation in the villages have undergone a radical change. Formerly the people did not hesitate in walking many kilometers but now they will spend hours waiting for the bus or any other means of transportation. Motorcycle is popular in villages. Landlords and rich businessmen use cars & jeeps. Roads are now repaired. Machines concerned with agriculture have become a familiar sight of villages.

Difference in Transportation & Professions: due to the influence of the city the mean of recreation in the villages have increased. Radio, TV, dish antenna have become popular and the younger people can be seen playing football and cricket instead of traditional games. Facilities of life like telephone, hospital, educational institutions are also increasing in the villages. Newspaper, electricity and natural gas are becoming common. Good roads and bus service is available to many villages and the villagers make free visits to the cities for making their purchases.

Change in mode of living: the city has great influence upon the rural people. The youth of the village have started using pants and shirts instead of dhoti. The ladies also use printed clothes. Children are also outfitted with urban type of clothes. The city has made popular the use of tea, betel, tobacco, cigarettes. Wristwatches, sunglasses, fountain pens, torches and safety razors are being commonly used in the villages.

Class System in Pakistan

Class is a segment or part of society whose members enjoy common standard of living and style of life. Further, there is common culture, common value system, same attitudes towards life and religion and specific philosophies of work etc. of people belonging to a particular class. According to Karl Marx, class is based only on economic differences. But other sociologists do not agree with this and state that its based on social situations. Wealth is not the sole cause but only one of the causes. A class may be based on wealth, occupation, education, power and prestige or the combination of two or more of the above mentioned factors.

General Classification: Upper Class: the elite enjoying highest socio-economic and socio-political status belong to this class. They have superiority complex and extend this complex in almost every sphere of human activity. It is mainly dominated by the businessmen, big landlords, civil and military officers of government; all these have brought the country to a crisis. At the time of independence, there were handful of industrial undertakings. The landowners took over these places left vacant by Hindu traders. In the regimes of Ayub Khan & Nawaz Sharif, the capitalists became as stronger as the feudals but the government of Pakistan remained always dominated by the feudals.

Upper Class: the upper class has been subdivided into two sub-classes in terms of income and standard of living. The upper-upper class: it consists of families with very ‘old’ names (having long history of wealth and influence). Its members are born into it. Some names include Saigal, Dawood, Habib etc. The lower-upper class: these consist of families with ‘new’ names (acquired wealth and influence in recent times). Many members of this class may actually have more highly valued material possessions and wealth than do members of the upper-upper class, but because they were not born into one of the families, they do not generally attain upper-upper class membership until they inter-marry.

Middle Class: this class is well known for its development, progress and advancement of the country. They are generally highly qualified and are the backbone of Pakistani society. They keep the wheel of progressive development moving and the country politically free from outside aggression and internal suppression. They have been subdivided into two sub- classes in terms of income and standard of living. Upper-middle class: it has high income, high level of education, low level of unemployment, a high value placed on saving and planning for the future. Members of this class are employed in professional & managerial positions, are politically active and have a high level of participation on community activities.

Lower-middle class: members consist of white-collar and clerical workers, small business persons, sales representatives, teachers, and middle-level management employees. They honor savings, planning for future needs, earn a moderate income, and attempt to secure additional education beyond high school. The values held by upper and lower middle classes, are shared.

Lower class: people of this class are generally not respected. They are mostly poverty and ignorance stricken. They are unskilled laborers and tenants. Their housing condition is poor and they are in a state of poor health. They are subdivided into the following: Upper-lower class: consists of semi-skilled workers, blue- collar, tenant etc. the people of this class are often poor but are hard working. Life for them is very hard and sometimes frustrating. They have their own cultural & behavioral pattern. Lower-lower class: they are not generally respected and are unskilled workers and are the neglected class in Pakistan. They tend to have no savings and have no education. They have distinct ways of thinking and doing.

National Integration

National Integration National Integration is the mean by which the people constituting a nation are brought together so that the whole people are unified by the leadership on the basis of their common system of symbols and institutions which these groups select, standardize, maintain and transmit from generation to generation. National Integration has two important aspects: The existing pattern of state and government and The formation and development of the character, mind and consciousness of every individual on the basis of the common ideals, values, norms, laws, beliefs and customs.

National Integration Pakistan has a traditional society which is full of several kinds of inequalities and various kinds of prejudices and discriminations based on caste, creed, race, tribe, gender, wealth, language etc. So in these circumstances, Pakistani nationalism is the only ideology of the Pakistani nation. Its ideals and principles are love and devotion to Pakistan.

National Integration Quaid-e-Azam in his speech at Dhaka on 21st March 1948, stated: You belong to a Nation now, you have now carved out a territory, vast territory, it is all yours; it does not belong to a Punjabi, or a Sindhi, or a Pathan, or a Balochi... It is yours.

Crisis in National Integration of Pakistan
Pakistan is supposed to be a modernist Islamic state being run on British Parliamentary tradition. The statement is so full of contradictions that it becomes difficult to say what it really means. It has been a Basic Democracy under a secular dictatorship of Ayub, an Islamic socialist state of Bhutto’s design, an Islamic dictatorship under Zia-ul-Haque, an anti- fundamentalist state of Musharraf’s concept and the current Islamic democracy in which system provides a quasi-Islamic and quasi-western approach.

Crisis of Democracy: Since the restoration of democracy in Pakistan on 1st January 1986, no government has been able to complete its tenure. It means constant insecurity and instability in the political system. Corruption has deepened among politicians. A culture of violence, intolerance and all sorts of non-democratic practices have taken charge of the nation’s life. Feudal lords are handed the reins of the country due to the poor election system. In such a democracy only dishonest politicians can thrive.

Crisis of Development: Economic Development in Pakistan is being taken up through Five year Plans ever since From a total of 8 Five Year Plans, only the Second Plan has worked and the rest have all met with failure. The successful plan created more economic and social problems than it solved. It resulted in large-scale wealth concentration in fewer hands widening the existing gulf between the rich and the poor.

Generation of resources through doses of foreign aid, large scale printing of currency and tapping other sources to pile up a mountain of internal and foreign debt. The main cause for this continuous failure was bad governance and incapable leadership. Those who accumulated the loans and handled state expenditure overburdened the economy with all sorts of problems exposing the people to unbearable inflation.

Crisis of Distributive Justice: successive governments, dominated by the feudals, have denied distributive justice to Pakistan’s honest and hard working people. It is the only larger country in the World that has not been able to introduce land reforms. 95% of the people labor hard to create wealth for the rest of the 5% to enjoy like of luxury and comfort. Since this minority also yields political power so it makes the people to pay all the taxes to run the affairs of the state while they themselves contribute little to treasury.

Disintegration- A state of Crisis Multiplicity: Separation with East Pakistan did not occur in one day. Forces of disintegration had started working soon after independence. The citizens were given second-rate status.

Promoting National Integration in Today’s Pakistan
Consciousness of the Ideology of Pakistan: no doubt the people of Muslim majority areas have diverse regional languages and social traditions, they are all from one Pakistan by virtue of overwhelming common bond of Muslim brotherhood. We must not forget that the ideology of Pakistan is a continuity. Promotion of Nationalism: although the nationalism witnessed during the time of 1947 partition is impossible to achieve, there is a crucial need to restructure the federal relationship with politics and reorganize our political life with a lasting pattern.

Democratic Political System: defining the powers of the Centre and leaving the residuary powers to the provinces is the solution to the provincial tussles. Equitable Economic System: the gap between the poor and rich is widening rather than narrowing. Existing economic state is miserable. Annual budgets should be realistic and resources acquired for financing should be fully utilized for development purposes only.

Dispensation of Justice: justice is the only institution that can save a nation from falling apart. Leadership: a good leader should be deeply motivated with a burning sense of patriotism to run the country.

Languages of Pakistan Chapter 11

Languages of Pakistan Pakistan is a multi-lingual country. About 31 distinct languages are spoken in Pakistan, but no single language is commonly spoken or understood in all parts of the country. These include: Balochi, Brahavi & Jugdal (Makrani) in Balochistan Pushto & Hindko in Khyber Pakhtunkhwa with local dialects of Chitral, Gilgit and Hunza Punjabi, Potwari and Saraiki in Punjab Sindhi, Sariaki and Urdu in Sindh and Gujri & Kashmiri in Azad Kashmir.

Languages of Pakistan Most languages have a common vocabulary with Arabic, Persian and Turkish and are written in Persian scripts from right to left. The have certain grammatical affinities which make it easier for the people of one region to learn the language of the other.

Languages of Pakistan Urdu: national language which serves as a ‘link language’. Its vocabulary is from local Hindi, Punjabi, Sanskrit and later added Persian and Turkish words. Persian has been significantly prevalent in Urdu for centuries. Amir Khusrao ( ) was the father of Urdu in poetry. Sir Syed Ahmed Khan compiled scientific works in Urdu. Deputy Nazir Ahmed, Muhammed Hussain Azad, Maulana Altaf Hussain Hali & Allama Shibli greatly enriched Urdu prose producing master-pieces in the nineteenth century.

Languages of Pakistan Punjabi: the biggest number of population in Pakistan speaks this langauge. Majhi, Saraiki, Hindko, Dhani and Potwari are some dialects of the Punjabi langauge. A great deal of recorded literature exists in Punjabi consisting of folk tales and romances eg Heer-Ranjha, Sassi-Punnu, Sohini-Mahiwal, and Mirza-Sahiban. A main characteristic of the Punjabi literature is that its almost entirely saturated in Tasawuuf (Islamic science of self- improvement and spirituality ( sufism), focusing on one's relationship with Allah talah). It has a long tradition of mystic literature extending from the 12th to 19th centuries and being associated with the names of Baba Farid Ganjshakar, Shah Husain, Sultan Bahu, Bullhe Shah, Fard Faquir, Hashim Shah.

Languages of Pakistan Punjabi: in the thirteenth century Baba Farid of Pakpattan wrote Kabits. These are considered sacred by all Punjabis irrespective of their religion. Granth Sahib, the Holy Book of the Sikhs, contains the verses of Baba Farid.

Languages of Pakistan Sindhi: Sindhi is one of the oldest languages of Pakistan and is spoken in Sindh and small portion of Balochistan. Vicholi, Thari, Lari, Lasi, Sariaki, Kachchhi and Jogali are some dialects of the Sindhi language. After the advent of Islam the people of Sindh readily took to Arabic language and besides producing works in their native language, distinguished themselves as poets and scholars of Tafsir, Hadith and Fiqh. During Sindhi produced excellent poetry, and some well known poets include: Sachal Sarmast, Qazi Qazan of Thatta, Makhdum Nuh of Hala and Shah Abdul Karim of Bulri, the great grandfather of Shah Abdul Latif Bhitai.

Languages of Pakistan Sindhi: Shah Abdul Latif Bhitai ( ) perfected Sindhi poetry both in form and in content as is known as the peerless master of Sindhi verses. The most salient feature of his poetry is Sufism which he has presented in his famous work, Shah jo Risalo.

Languages of Pakistan Pushto: the language of the Pathans, is spoken in Kyhber Pakhtunkhwa, Tribal Agencies and vast area of Balochistan. It is an old language nourished by the Pathans inhabiting the long mountain belt from Hindukush to Kirthar. Pushto literature is of two parts, the folk-literature transmitted orally through generations and written literature. Early Pushto poetry shows a predominance of Islamic content as well as epic themes, dealing with the exploits of heroes. Bayazid Ansari founded his Sufi school and began preaching his beliefs in Pushto prose and poetry. Other well known people were Akhund Darweza, Mirza Khan Ansari, Khushal Khan Khattak, Rahman Baba among others.

Languages of Pakistan Balochi: Balochi is a very old language like Pushto. It has two dialects, the Sulaimani in Marri-Bugti regions, DG Khan in Punjab, and adjacent area in Sindh and the Makrani (Saheli) dialect spoken in Kalat, Makran, Kharan and Chagai. These dialects differ in tone and vocabulary. Written Balochi came into existence very late, most folk songs have been handed down orally by poets, professional singers and musicians. These consisted of epic themes, tribal conflicts and feuds or romantic episodes. Famous Balochis include Maulana Muhammed Fazl, Maulvi Huzur Bakhsh Jatoi, Maulana Muhammed Umar Dinpuri, Azad Jamaldini, Khair Nadvi among others.

Languages of Pakistan Brahavi: this language is spoken in the heart of eastern Balochistan. Some of the Brahavi tribes hardly speak the language, and speak Balochi. It is being displaced by neighboring languages. It is not a written language. The first literary work in this language was done by Malik Dad who was a great poet and a learned person. Brahavi literature has a vast treasure of folk-tales.

Languages of Pakistan Kashmiri: Kashmiri is spoken in the valley of Kashmir and the surrounding hills. A small settlement of Kashimiri speaking is also in Punjab. It has three distinct dialects- Sulaimanki, Gandhoro and Gami. The Kashmiri vocabulary is mixed, containing Dardic, Sanskrit, Punjabi and Persian elements. There is a small amount of Kashmiri literature. It has its complete grammar and also a dictionary. Famous poets of repute and writers of distinction such as Haba Khatoon, Mahmood Gami, Ghulam Ahmad Bajor, and Baba Nasiruddin.

Final Presentation

Final Presentation Date: 16th Session
Format: Group Presentation along with Report Total Marks: 7 Report: 3 marks Group Integration: 2 marks Individual Presentation: 2 marks Presentation time per group: 20 minutes (including question & answer session) Topic: OVERCOMING CRISIS

Group Topics Economical Crisis Military Crisis Political Crisis
Cultural Crisis Moral Crisis

Final Presentation Content: Background information
Argue: are we really in a CRISIS? Identify points if we are/ are not Explain each point Suggest Workable Solutions Quote examples of other countries in light of your arguments Conclusion: Positive or Negative

Final Presentation Your report should be based on good research.
Minimum numbers of pages are 10. Use Times New Roman/ Arial font, size 12. Every member has to contribute in the report and participate in the presentation: Mention each member’s contribution along with names in the report Strict presentation rules will be applied: Formal dressing No slang Presentation should be extempore (no reading) and use of cards is allowed

Quiz 2

Quiz 2 Answer Key Under Section 8 of the Indian Independence Act, 1947, the Government of India Act, 1935 became, with certain adaptations, the working constitution of Pakistan. Quaid e Azam Mohammed Ali Jinnah, being the only candidate proposed for the presidency, was subsequently elected as President of the Constituent Assembly on 11 August 1947. Liaquat Ali Khan was assassinated at Committe Bagh, Rawalpindi on 16th October 1951. On 17th April 1953, Mohammed Ali Bogra was called from US where he was the ambassador of Pakistan. After 9 years of efforts, Pakistan was successful in framing a constitution in 1956.

Quiz 2 Answer Key Iskander Mirza succeeded Ghulam Mohammed as acting Governor General in August, 1955. Ayub Khan abrogated the Constitution of 1956. 3 major forces were involved in the process of framing the Constitution of 1973 including: Mohammed Yahya Khan, Shaikh Mujib-ur-Rahman and Zulfiqar Ali Bhutto. The second Ammendment (w.e.f. 17th September, 1974) of 1973 Constitution declared the Qadiani Group as non-Muslim minority. In the Constitution of 1973, Islamabad was declared as the federal capital of the country.

Quiz 2 Answer Key Second Islamic Summit Conference was held from February 1974, at Lahore to discuss ways and means to consolidate Islamic unity and was attended by 37 heads of state. Ushr is a tax levied on the yield of agricultural land in cash or kind. On 1st January 1981, interest free banking and interest- free insurance was introduced in Pakistan to Islamize the economic system. General Zia remained a source of power for a period of 11 years. The Islamic Punishments technically known as ‘Hudood’ were prescribed distinctly for only 4 kinds of offences.

Pakistani Culture & Society And Languages of Pakistan

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