“What is Truth?–Pontius Pilate
[yt_dropcap type=”square” font=”” size=”14″ color=”#000″ background=”#fff” ] W [/yt_dropcap]e live in an Orwellian world of “post-truth” and “alternative facts” wherein the famous question of Pilate to Christ is repeatedly heard: “what is truth?” In effect it means that we no longer believe in truth and consequently we no longer believe in metaphysics, which is essentially a belief in, and a search for truth, as difficult as that may be.
Truth has become something “esoteric,” kind of ancient quest which has now been superseded by a positivistic world based on empirical quantifiable science based on sheer utility. Truth is a commodity we can no longer afford in our “enlightened” modern times.
What seems to be one of the major preoccupations of current political analysis is the Machiavellian quest for power based on a philosophy that asserts that “might is right” and the “end justifies the means,” that there are winners and there are losers. The winners bend facts and reality to their own convenience, at best they believe in relative useful short term truths, while the losers believe in metaphysics and its universal transcendent truths, a la Plato. In other words, Plato is passé and Machiavelli is in vogue. Take your option.
But there is a philosopher of the 18th century, the Neapolitcan Giambattista Vico, who offered another alternative to these two extremes. Yet many, even in his native land, have no clue of his philosophy of history, or simply ignore it. What good can come out of a Naples? Let’s take a brief look at it.
Vico’s New Science (1725) is a watershed to modern historicism. He was however too far ahead of his contemporaries to have any direct impact on them. They had already embarked on a Cartesian paradigm of reality which now pervades modern culture. We modern men can hear Vico’s wake up bell much more clearly in the wake of what rampant rationalism has wrought on us.
For all the modernity of his philosophy, Descartes shared with the ancient Greeks a bias against history which held that history is not the proper subject of science; that it represents a dimension of being in which the question of truth has neither purpose nor answer. Within this historical tradition searching for absolute certainty there is no place for any knowledge based on the particularity of sensory experience and contingent historical events. Tradition and the senses are seen as sources of permanent deception and truth is not found in them.
Descartes was convinced that he had found the final basis of certainty in his thinking “I” (the famous “cogito ergo sum”) which is beyond history and all its contingencies and delusions. The only way this “I” and its related ideas can get back to the physical world is with the help of mathematical ideas that determine it. There the true language of nature is to be discovered. In other words, truth is to be found in nature, not in history.
This ancient Greek tradition was now living under the cover of the Christian West. Descartes was trapped within it. The Greek world could not, and in fact never produced any kind of philosophy of history. It could not since it held that the contingency of historical events did not yield truth and could not therefore be the content of authentic philosophical reflection. When truth was sought in the empirical world, it was derived from the calculability and rationality of nature. Moreover, this drive to see truth only in what is uniform and not in what is contingent and changing (well symbolized by Plato’s world of timeless unchanging ideas, the transcendent forms) led Greek historians to look for laws and continuities in history and to treat them as analogies to the uniformities of nature.
Herodotus finds in history the “law” that human hubris brings down divine punishment. This is analogous to the idea that there are limits within nature beyond which no man dare venture beyond. Thucydides, on the other hand, is even more radical in his pursuit of uniformity. He finds the historical process dominated not only by objective factors in politics and economics but also by impulses and passions driven by subjective psychological emotions. Thus the movement of history is subsumed to the movement of cosmic occurrences. The driving forces for both is the same.
Here Plato’s remarks in Georgias is relevant. There he proclaims that a mathematical relation (based on timeless laws) governs the relation between gods and humans. Thus Thucydides also believed that regard for the timeless laws of historical movement gives a better view of what happens and what will happen, for it will always be in accord with human nature. In other words, to see the timeless in time makes prognosis possible and enables us humans to plan for our future.
The above, broadly outlined, was the classical view of history that greatly influenced Descartes. On one hand it holds that history is contingent, that it cannot be part of the orderly course of the cosmos and thus it is ultimately irrelevant to the question of truth. On the other hand, it also holds that history may be integrated into the cosmos but has to be seen in mere analogy to processes that are controlled by natural laws. Either way history per se is robbed of its driving force and is discredited scientifically.
The geniality of Vico’s conception of history is that he turns the above upside-down. He calls his philosophy of history a science since for him history is not only a possible, but also a privileged object of science. In fact, for a noetic standpoint, he sees the natural sciences as burdened by a lack of truth. At least in the West, this is indeed a reversal of the usual movement in the search for truth. It has taken us modern and post-modern men some three centuries to realize that it is truly revolutionary.
Not that Vico rejects everything that preceded him. He accepts much that is normative in tradition, borrows from what is universally acknowledged and then makes new unexpected inferences. His beginning point is an idea for which he can formally appeal to Aristotle. Simply put, the idea is that real knowledge of something is present only when that something is understood to be caused and its causes and origins are known.
From this idea Vico draws a revolutionary conclusion and it is this: if knowledge is knowledge of causes and we can speak of truth only in as much as we can establish those causes, then properly speaking we may know fully only what we ourselves have made. That is to say, we can only do justice to the Aristotelian equation of truth and knowledge of causes when we ourselves are the cause of something. Therefore, since history is the sphere of human achievements wherein we function as causes, we can attain there to true knowledge as in no other sphere.
In this concern of Vico, to demonstrate that even the shadows of the most distant past may prove to have more truth than the exact sciences, we begin to sense the far reaching implications of his speculation. Let us explore briefly the most important of these implications. In the first place it is worth noticing that after Vico the very facticity despised by the Greek world is worth knowing and can in fact be accorded the privilege of truth.
For Anselm, the cosmos that God conceived and made (one and the same operation for God) was the object of truth. In other words, the truth consists of knowing the logos content of the world. Its content are not facts but their reference to the Logos. As we have observed, for Descartes the ontic giveness of the thinking I is truth of the first order, while deduced truths are secondary. So, in both Anselm and Descartes a form of being is the truth. In the former being as a conceived and made totality; in the latter being focused on the existing subject of thought. Something is true because it has a share in being.
With Vico it is otherwise: historical facticity is privileged to be the content of possible truth. We know this truth and its causes because we ourselves are the causes. Here the thesis is this: something is true as, and because, it is made by us. Secondly, Vico dares to light up even mythical prehistory with the torch of truth, despite the fact that objective knowledge of events is largely ungraspable in this sphere. He can do so because he is convinced that he has found a new and modern form of knowledge; a form of knowledge by now familiar to us as hermeneutics, a truth that is disclosed in the grasping of causes; a truth of “understanding” which is present when something that is related to us reveals itself to us.
For example, when we encounter another personal life that affects our own personality. Admittedly it is rare but it constitutes the essence of true friendship hardly graspable in a cold objective fashion. That is what Vico means when he says that we may find the principles of the prehistoric world within the modifications of our own human spirit. In other words, there is an analogy between prehistory and us that makes it intelligible.
This should intimate that properly speaking Vico is the grandfather of modern hermeneutics even if little or no credit is accorded to him in courses on mythology or history of religions. It is on the basis of Vico’s speculation that Bultman attempts later the feat of demythologization and Jung that of the interpretation of myths and the archetypes of the human mind. Even if Vico does not use the term “understanding,” it is obvious that he has entered the field of hermeneutics to break through to new modern aspects of human experience: humanity can comprehend history because history derives from it.
Vico’s speculation is nothing less than the proclamation of the historicizing of the understanding of reality. The modern age is the story of the implications deriving from such a view of reality. This view was so novel that it went largely ignored.
Here we should take notice that throughout his speculation Vico’s anthropology remains always anchored to a theological base. That such is the case can be gathered from his restriction of the human knowledge of truth to the knowledge of history. The world of nature remains accessible only to the divine insight, since God created nature, not us, and therefore only God can see it as his work.
Even when Vico asserts that we may know history as “spirit of our spirit,” he never means to say that history can be regarded wholly as our own creation. On the contrary, he says that treating the historical past as a kind of objectification and echo of our own spirit is possible only because our spirit is privileged to have a part in the divine Spirit and is thus put in a position to see in history the providence of God and the thoughts of his divine spirit. In other words, the meaning of history is manifest to our spirit to the degree that we look to providence.
A corollary to the above view is Vico’s rejection of a conclusion that one may be tempted to draw from his anthropological outlook, namely that within modernity philosophy can replace theology as the representative of the human spirit. Vico expressly opposes the notion of the rationalistic philosopher of history Polybius (second century B.C.) that religion becomes unnecessary when philosophers undertake the explanation of the world. Vico argues that philosophers did not suddenly fall from heaven but emerged from an intellectual tradition rooted in religion.
By taking an anti-Cartesian stance Vico is basically saying only a belief in providence can relate us to the orders of family, tribe, and nation. It is only when these institutions are transparent and let the divine planning that is operating in them shine through that they can bind us together. The very semantic meaning of the word religio in Latin is “to bind together.” So, despite Vico’s important principle that things are true and perceptible only for those who cause them, humanity is never for him the wholly autonomous lord of the history that it creates. His concept of providence give things a different aspect: humanity meets itself in history because it is built into it as the agent of providence and therefore it can perceive the earlier self-manifestation of providence.
Vico’s most important hermeneutical insight is that human beings cannot be explained objectively, they can only be “understood.” The element of freedom in human nature resists the reduction to object of observation. Indeed, understanding is radically different from explaining. I can only understand and empathize with the personal life of another only because I have the same personal structure of being. Since I have a responsible relation to the meaning of my existence (i.e., to its logos), I am able to understand others in a similar relation. I can be affected by the boredom and emptiness, the failure or success of others and can understand that other beings are also called, like myself, to grasp their own destiny (in theological language, their salvation) with the same fear and risk of failure, the same hope of success.
This solidarity is underpinned by the same life-agenda, the same human journey from cradle to tomb. The journey into the self is a universal journey as Dante too well understood. Moreover, the ability to understand rests on a relationship or analogy between those who understand and those who are understood. In more literary terms, this idea of congeniality is the psychological superstructure of the basic Vichian literary, anthropological insight that readers and/or commentators are in solidarity with an author. Simply put, this is the solidarity of a common humanity. Both reader and author are bearers of personal life and marked by the gift and fear of freedom.
The most basic Vichian principle that we can derive from this hermeneutics is that people, being intrinsically free, cannot be explained, they can only be understood. In turn this means that in practice I first need to understand myself if I am to understand others. How can I possibly speak seriously about the guilt of others if I loath to face my own? So the question becomes: how do I get to know myself? As per the above outlined Vichian hermeneutical principle, self-knowledge cannot be reached by mere self-analysis focusing obsessively and narcissistically on my self (as much self-help literature would suggest), rather I will begin to discover it in as much as I get to know the world in me and myself in the world.
Sadly, the me-generation of the seventies and eighties and beyond, so concerned with its “life-style,” has yet to discover that Christianity is psychologically much more sophisticated in its insistence that paradoxically one finds oneself when one loses oneself, and that narcissism inevitably leads to selfish egotism. Presently we have a president in America who exemplifies that kind of narcissism.
As I encounter others, they become mirrors for me in which I may more clearly see myself. Medieval and Renaissance Man had no problem understanding that we know ourselves only in humanity, and life teaches us what that is. Action is needed to affect the world and in turn let the world affect us. In other words, we can never know ourselves directly by contemplating our navel in a lotus position. The process of self-knowledge begins with a detour, via and encounter with history. The basic reason for this detour is that we are never “objects” of knowledge, not even of self-knowledge.
Only free beings can understand other free beings. We understand ourselves only in as much as we attempt to understand others. Which is to say, the world is a macrocosmic reflection of me and I am a microcosmic reflection of the world; the inner and the outer are analogous. I receive self-awareness by encounter with the world. This is particularly true of the world of history which as the human sphere is my direct analogue. Even more simply expressed, my life-history reflects the history of human-kind. Only thus can the Bible or others’ autobiographies have anything to say to me personally. Vico for one wrote his autobiography with such an hermeneutical principle in mind.
It should be stressed here that this Vichian understanding of one’s humanity as grounded in historical reality is very important in the writing of a human history, i.e., in the writing of what Man has achieved in the world, be it the history of science, or of art, or of law, or government, or of any other cultural artifact. In other words, when an author writes such a history he has to keep in mind that in relation to history Man cannot document himself as a mere object. As an historical being I am constantly included in my understanding of history.
We experience ourselves only by the detour of encounter with history, but the opposite is also true: we experience history only by the detour of self-understanding. That is the Vichian hermeneutical circle. As Vico himself aptly puts it: while it is true that Man makes history, it is also true that history makes Man. The way I see myself is influenced by the course of history. Such a course may produce a Hegel with the vision of Man as a spiritual being, or a Marx with the vision of Man as constituted by economics but marching toward some ultimate purpose, be it only social justice. These pre-judgments are practically inevitable for they are directed by Man’s understanding of himself.
The understanding of history can never be “presuppositionless.” When the historian claims that he has broken free from the presuppositions of his self-awareness, he is no longer viewing human history but a degenerated form of pseudo-nature. Only as a bearer of freedom can the historian understand history as the sphere of freedom. But that freedom ought not be understood as an abstract kind of “choice.”
“Pro choice” by itself is a meaningless statement, for choice always implies commitment to something. Choice without responsibility and commitment transforms freedom into license. Confusion about this important distinction abounds in so called free democratic societies, but calling ourselves free ought to mean an ability to pursue a goal, to actualize ourselves by grasping our destiny as humans, for in the final analysis, what we know or don’t know of our nature and the goals of such a nature inevitably affects the way we view and interpret other people and even history as a whole.
As an historical being the author of a human history has to bring himself to the understanding of history. Many scientists find this kind of Vichian hermeneutics uncongenial. They shun it since their pride and joy is Cartesian rationalism in tandem with a condescending attitude toward what is alleged to be a “retrograde and primitive” mytho-poetic mentality steeped in magic (usually understood as mere superstition) and religion. They have no use for authors such as Nikolai Berdyaev who always keep in mind the non-objectifiable element of freedom in history and present myth as a deeper reconstruction of life; for indeed myth grasps a dimension of human life that is simply inaccessible to an objective scientific study.
An exclusively objective kind of history is inconceivable, for there will always be a need for mystification, a longing for worlds beyond that secretively direct things. That longing derives from the fact that the subjects are included in the history they seek to know and, unless they are mere robots with no feelings and emotions, they are bound to feel and disclose the historical in themselves. Berdyaev for one points out that penetrating the depths of the ages means to penetrate the depths of the self.
As Vico has well taught us, history presents itself from within by recollection of the origin, goal and meaning of our existence. He was the very first philosopher in the West to understand, way ahead of Cassirer, that myth forms an element in all historical interpretation, and that it a nefarious intellectual habit to pose the dichotomy of poetic myth and “objective” history.
It is that false dichotomy that renders many modern history textbooks distasteful to most young students. They have intuited that those texts which present themselves as “scientific” fail to grasp the understanding subjects share non-objectively in historical understanding; that the author and the students of history too are integral part of history; that behind the illusion of complete unbiased documentation and geo-political analysis, there is a human being who is also concerned at some level with actualizing meaning of some kind. The mere writing of a history text points to it. And meaning relates to the totality of being.
Indeed, in all historical understanding of details a preliminary attempt is made to grasp the whole of history and its meaning. Willy nilly, these subjects who choose what they deem important out of the millennial vortex of history, are involved in an “act of faith” which cannot be objectively explained as is the case in science. These geo-political analysts delude themselves that it is all scientific and objective. But there is a bottom rock “act of faith” even on the part of science.
From the above we can confidently assert that since Vico’s speculation on history the investigation of human existence and its history in the sense of objective science is no longer feasible and that moreover human existence as a whole is subject to the Vichian hermeneutical law of understanding.
In other words, from Vico on human existence has to be disclosed by way of understanding rather than by way of explanation. It is here that historicism touches the circle of science. Science, on the other hand, in touching the circle of history has to grasp that we can understand humanity and its history only in a venture. Individually, this courage for venturing on a journey of self-knowledge and actualization of meaning can be drawn from the basic realization that the secret of humanity is also our own secret.
You could have been black too: Describing racism in Venezuela
“Black woman! . . . if you were white and had straight hair / My mother told me in distress not to marry a black woman, because when she’s asleep, she looks like a coiled snake / A black woman with a big nose doesn’t cook for me, because she hides the mouthfuls in her nostrils”
The world is in the severe grip of Corona virus, countries are experiencing recession & economic downfall, millions of people are starving vanishing, and environment is abating. All this together, alarms world for the worsening future that might welcome us tomorrow. But still the capitalist class of developed nations is indulged in the debate of US/them. On the basis of primordial traits individuals are classified as either in-group or out-group. Consequently hatred, animosity and xenophobia is increasing generation by generation towards the minorities around the world.
Similar is the situation of afro-Venezuelan community around the world and predominantly in Venezuela. The afro-descendant group is target of hate speech, discrimination and racism. They are been called by various names such as vermin, mulatoo, barefoot, rabble, uncultured and inferior; mainly due to their afro-descendant identity. However the Venezuelan government denies the presence of racism, by asserting itself a racial democracy. A land which mixed heritage, embraces its café con leech or coffee with milk characteristic with pride.
History of afro-descendants in Venezuela dates back to 16th century, this era was significantly underlined for colonization by Spanish settlers. As the land was rich in natural resources supplementary workforces were brought from the third world countries. General belief system of elite of was “blacks have no soul and have very little intellectual capacity, so better if they perform task such as slavery”. This is how African people first came to Venezuela, in order to work in the coca plantation. But no one was aware of the fact, this increased immigration; at one point of time might leads to numerically upsurge of afro-descendants at home. In 1979, customary practice of African slave trade was abolished, but till this time African community made almost 60% of Venezuela’s population.
Afterwards to avoid the racial discrimination and hatred towards minorities. The Venezuelan nation adopted its mestizaje ideology and inculcated racial democracy. Which states that everyone is a mixed heritage, miscegenation. These elementary ideologies of Venezuela contradicts the presence of racism or racial divide in country. But realistically speaking racism is there, and unfortunately it is been masked due the mestizaje ideology. Closing the wounds of racism by making everyone a mixed.
The Racist treatment of afro-Venezuelan community is quite evident from their economic exclusion, social and political deprivation, hate speech directed towards them in popular music and lastly from their treatment in media. In short the state has been narrow-minded in providing social, economic, political and cultural values to its non-white majority.
Systematic exclusion of afro-Venezuelans from the economic system and job opportunities intensify the grievances of Afro-Venezuelans. Lack job opportunities for blacks, and fortunately if there are some jobs; even in those places they are driven out of their offices or are target of continued racism. Quoting the example of former president of Hugo Chavez Perez who was been called as Negro and monkey due to his afro-descendant identity. Another case of discrimination was heralded was an ice cream parlor franchise, situated in Caracas published a digital advertisement asking for hiring of employees. But the job criteria confused people, as it represented a clear discriminatory stance towards non-whites, requesting employees with ‘white skin’ and a height of 1,70m. Representation of blacks in media is also pitiful. There are only a few black faces in media, anchor person, television celebrities even the Miss Venezuela are invariably white or off white. It also causes whitening of popular culture; and a stigmatization in society those who are whiter are better off & socially acceptable.
Social grievances of afro-Venezuelans are evident from the customary practices of Non-documentation, denial of birth certificates, denial of nationality, and lack of information on social security issues; such as access to pensions by older people for almost past 40 years. Apart from that only references to black people in school texts is of historical aside during slavery. Further stereotyping afro-Venezuelans and perpetuating racism. This is not only wicked but alarming, how a state can constantly discriminate its citizens. How a group of people can be denied of their fundamental human rights by the states and authorities.
Political grievances of Afro-Venezuelans are in the form of exclusionary nationalist ideology, African descendants are deprived of self-right, freedom of expression, self-determination, political and human rights. Taking into account the recruitment procedure of blacks in army, was also biased and in the interest of elite. As it that would provide elite the man power for army.
The core of the problem lies in the problematic group histories of Afro-Venezuelans as they being a product of slave trade. Historically deprived of rights and treated unfairly further generates the concept of degraded community. Labelling them as the one who lack soul, not born to live rather to practice slavery as lack in intellectual wellbeing further generates dishonored sentiments and exacerbates racism. The problem cannot be solved, as long as it is considered a problem of black community only. Discrimination against any community reflects humanity at its worse, and the norm keeps on expanding in other parts of the world as well. Therefore it is necessary to consider racism a problem of humanity. Strict measures must be taken to root out racism, to help humanity. If today you are silent on the matter, it means you are showing consent towards racism. So speak up against racism, if you think it’s not right. Otherwise it will become a norm.
Educating Women in Pakistan: A Necessity For National Development
Education is fundamental to the success of any nation. Almost every developed nation recognizes its importance and lays great emphasis on its availability to every human being.
Education brings out the meaning of life and enables a person to make sense of the world around him. While on the other hand, an illiterate person fails to comprehend the essence of life and lives in ignorance.
Pakistan, the sixth most populous country in the world has grappled with the grave situation of illiteracy almost from the time of its existence and has one of the lowest literary rates on the continent. To put it narrowly, approximately 40% of its female population has not even received education at all. Thus, the major chunk of its population remains backward, which otherwise if educated could have proven to be a major source of social and economic development.
Women’s education is inextricably linked to the well-being of society. A society comprises of both male and female members, and equally needs the contribution of women nearly as much as of men in maintaining and regulating its functions. However, women in Pakistan face great challenges in accessing education and are confined to play domestic roles only. Also, certain societies consider the education of women as taboo. This results in gender inequality and social disparity which ultimately impedes the growth of a nation.
Women, as a child bearer, not only holds great responsibility of proper upbringing of the child but also of a whole generation. This aspect can be underscored by the African proverb which says,
“If you educate a man, you educate an individual but if you educate a woman, you educate a whole nation.”
Therefore, an increase in the education of women can profoundly improve human development outcomes such as child survival, health, and schooling. Education can bring phenomenal change in women’s life as it increases their confidence and raises their status in family and society. It lends her voice which she can use to advocate her rights and also helps her to participate in political and social sciences. Pakistan cannot afford to neglect the education of women if it wants to modernize itself and until or unless its female population remains uneducated, it will continue to undermine the ideals of democracy that it so cherishes. There is no doubt that Pakistan is a country whose youth is imbued with great talents and if given adequate knowledge they can properly channel this talent to the country’s advantage. This can only be achieved if gender disparities in literacy and education attainment in rural and urban areas of Pakistan are removed.
Women are also regarded as the weaker segment of society but through education, they can change their weakness into strength. It is also seen that women’s education has a positive relationship with women’s labor force participation rate which can play a significant role in reducing poverty and can contribute to sustainable growth in a developing country like Pakistan itself. Therefore, the government should invest in the education sector and especially in women’s education. This should be on its priority list as it is necessary for national development and progress.
Hence, concrete steps should be taken to empower women by granting them equality and education so that Pakistan can set itself upon the path of success.
Reasons of societal disintegration in Pakistan’s society
Societal disintegration also known as social disorganization can be described as the society’s inability to structure itself and determine the mutual values and norms that should be presiding in a society. Another approach sees is as a complex and interconnected system of communities, formal and informal associations in the socialization process.
There are many reasons that exist in a society giving rise to the societal disintegration, the main and the core cause is the disturbed and interrupted system of social communication and the structure that exist for the mutual assistance. The society that is deprived of functional and far-sighted leadership without new ideas and strategies usually tend to fall in the process of social disintegration. The society practicality and viability tends to falls with the existence of economic problems, dissolving formal and informal institutions, deteriorating interpersonal relationships and weakening of the values and norms. All these thus impact the mental and the physical wellbeing of the society and the people thoroughly involved in it. Thus putting the restrain on the growth, self-realization, self-reflection and acknowledgment.
The reason for this societal disintegration in Pakistani society can be various. These numerous reason might include some internal as well as external causes. For instance Democracy and the rule of law, judicial system and calculated and good governance which was the main building factor of the idea of new country after the partition went into oblivion as soon as the establishment of the country. The nexus that started between the military and the bureaucracy for power accumulation and the multiple Martial laws put constrain on the hope of Pakistanis to build a sustainable nation and it was reflected in the future engagements of the citizen of the state.
Another reason which triggers the societal disintegration was the history of disasters and violence that the citizens go through. For example the history of Pakistan is marked with a lot of resistance and sacrifices by the people and their forefathers. Even after the creation of Pakistan, it had to go through several wars to ensure its survival. The people of Pakistani society also faced this disturbed environment throughout the Great War on terror happening in the immediate neighborhood of Afghanistan. It was impacting Pakistan in several ways for instance military operation to combat terrorism in the region of FATA created an environment of hostility and chaos. Troubled neighborhood and the major inclusion of migrants from time to time and its sociological, economic and psychological impacts is what Pakistan has faced since its establishment .So the environment in which the society exist and the history of disasters also increase the pace of societal disintegration.
Dysfunctional Education system can also contribute to be another major reason that is driving the societal disintegration. As the system lacks to provide the same and the equal opportunities for the children and women to seek the basic education in Pakistan. The lack of uniform educational curriculum and the modes of education is building a stroke between the elites and the lower section of the societies. The disparities on the basis of different religion and social status is escalating the social disintegration in the societies. In terms of opportunities the presence of Nepotism instead of merit is also causing the lack of commitment to one’s own country.
Another reason that is contributing in the societal disintegration is the Cultural confusion also known as cultural dissonance reflecting the disharmony and the conflict and the confusion that people face due to the change in their cultural environment. In Pakistan it is seen in the province of Baluchistan, Gilgit Baluchistan and Pashtunistan. There still exist speculation for the ill treatment, less development and lack of opportunities for the Baloch’s and Gilgiti. This creates a difference among the people of different cultural and give rise to hostility towards one another thus leads to more and more societal disintegration to a point that they start to consider themselves alien to the society. The lack of tolerance and acceptance for other religions, ethnicities and culture will alienate people from one another and will limit them to certain boundaries thus making it difficult for them to grow sociological and psychological, consequently bounding them to only one sect, ethnicities or area. For societal integration one must be visionary and develop sense of acceptance and tolerance leaving a room to nurture and develop as an integrated society rather than fueling the societal disintegration.
As mention earlier about the migration it is important to study it is detail, the massive in and out migration also serves as a factor that lead Pakistan society to face societal disintegration. Many people in Pakistan still seek migration to the countries aboard for better job opportunities, living standards, better health and education and security level. In Pakistan the Pakistani diaspora that basically reflects the brain drain from the country are exceeding the numbers of more than 10 million, people residing in the countries other than their homeland for such luxuries reflect little to no commitment and responsibility to their culture and country. Similarly the great number of influx of migrants as a result of GWOT also posed a challenge for national integration as they bought with them their culture, identity and problem thus making it difficult for citizens to actually achieve the sense of nationality thus leading to more culture confusion and disharmonization.
Those having power and other patrons in Pakistan who are living in their luxurious lifestyles and comfort zones they have this responsibility to observe and analyze and seek guidance from the other countries that how with the presence of diverse cultures, languages and religions, the process of national integration reached to its logical conclusion. But it is not possible in the absence of visionary leadership and the will to work honesty for the society and its harmonization, in absence of these values one cannot expect a country to remain united and integrated as a nation.
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