Syed Ammar
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Social Critic, learning to get rid of so-called social values, Columnist, having eagle eye on South Asian matters. Intellecting the things differently.
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Aristotle
The subject of political science has evolved by questioning the nature and importance of concepts like state, constitution, citizenship, laws, and governments. Aristotle, famously referred to as the father of political science, had laid the bricks of the subject. In this blog, you will read about his understanding of the state, classification of constitutions and the cycle of governments. The first man to distinguish between various branches of knowledge had been Aristotle. He differentiated between meteorology, poetics, logic, biology, ethics, natural history, aesthetics, physics, rhetoric, metaphysics and even wrote extensively on these subjects. He did not only lay the foundation stone of political science but also contributed significantly to its elaboration as well. "Politics", "Ethics", and "Rhetoric" are few among many of his works that hold discussions on questions of law, equality, justice, etc. According to Aristotle, political science is a master science. He gives credit to political science as a master-art because, unlike other sciences that serve as a means to an end, political science pertains to the ends of human existence in itself. Aristotle, thus viewed political science as the end to human existence rather than as a means to it. In his book, The Nicomachean Ethics, Aristotle writes, "The supreme good... must be the object of the most authoritative of the sciences - some science which is a master craft. But such is manifestly the science of politics, for it is this that ordains which of the sciences are to exist in states, and what branches of knowledge the different classes of citizens are to learn, and up to what point." His view demonstrates that political science dominates all other sciences. It explains his "Hierarchy of Ends", implying that each branch of knowledge is merely a means and would ultimately serve the end of leading a good life. Note here that Greek philosophers and their view of politics share one common notion. They believe that the state comes into existence for the sake of life and continues for the sake of good life. Aristotle doesn't differ on this notion and is hence considered to view the science of politics as supreme to other sciences.
By Syed Ammar2 years ago in History
Aristotle
Aristotle draws a relation between organ and organism. Each organ of a living being performs a specific function; each individual performs different responsibilities in society. The body consists of different organs performing varied functions, and the body ensures harmony in its functioning. Similarly, the state ensures the communion of various individuals, where the division of labour ensures cooperation and harmony in society. Aristotle and his classification of governments and constitutions are as
By Syed Ammar2 years ago in History
Lahore Resolution 1940
With the introduction of political reforms in India by the British, the Muslims realized that they would become a permanent minority in a democratic system and it would never be possible for them to protect their fundamental rights. The attitude of Congress leadership during 1920’s further endorsed what the Muslim leadership had realized. After the failure of Khilafat / Non-cooperation Movement, the Indian politics revolved around the process of introducing new political reforms for the upcoming Act. Simon Commission and Nehru Report were not welcomed by both the opponents. The first practical step which presented the change of attitude in the Muslim League leadership was a four days conference of the Sind Provincial Muslim League, held at Karachi from October 8 to 11, 1938. Jinnah presided over the conference. In his address, Jinnah very boldly said that there must be a separate state which would represent the Muslims. 27thAnnual session of the Muslim League, in which the party was all set to change its goal, was originally scheduled for December 28-30, 1939.When Lahore was selected as the venue and Sikandar Hayat and the Punjab chapter of the party was assigned the task to organize the meeting, they requested for a couple of extra months to make good arrangements and to help the event become a success. Date was finalized on the recommendation of Liaquat Ali Khan, who suggested it to be held during Easter Holidays. Jinnah, alongside, Fatima Jinnah, Liaquat, Nawab Ismail, Khan, Nawab Sadiq Ali Khan, Begum Mohammad Ali Johar etc. arrived in Lahore by a special train, decorated by Muslim League flags, at 9:45 hrs. on March 21, 1940. Though the main plan of reception was cancelled due to the Khaksar tragedy, yet a huge number of people including League leaders, members of thePunjab assembly and representatives of different organizations had assembled at Lahore railway station to greet their leader. On his arrival Jinnah told the print media that the All India Muslim League will make historic decision in the upcoming session. After a gape of fifteen months from the 26th annual session of the party, that was held at Patna, a huge pandal was set up at Minto Park Lahore on March 22, 1940. Though the function was scheduled for 14:30 hrs., Muslim League workers and general masses had started coming to the venue ever since morning. Though there were tickets 38 for the entrance in the pandal, yet the arena, with the capacity of around sixty thousand, was jam packed hours before the start of the session. Tens of thousands of people were forced to listen to the proceedings through loud-speakers installed outside, while standing directly under the sun. According to a rough estimate around 100,000 masses attended the public meeting. 39Moreover, the most significant feature of the session was the appearance of a huge number of Muslim women in a public meeting, something which was unheard off till that time. Archway leading to the entrance of the pandal was decorated by theMuslim League flags. Muslim League National Guards, who had the responsibility to make necessary arrangements, particularly the control of the huge crowd, were also wearing green cloths that matched with the color of the party’s flag. The session started with the recitation from the Holy Quran. Then a couple of selected poems including one by Mian Bashir Ahmad, ‘Millat ka pasban hai Mohammad Ali Jinnah’ were recited. He was zealously welcomed by the spectators, when he reached the dais. He started his speech in Urdu but soon he switched to English by saying that the ‘world is watching us, so let me have your permission to have my say in English. The other reason for switching to English was perhaps he was not fluent in speaking Urdu and in order to express his ideas, that too in an extempore speech which lasted for about hundred minutes, he was to Jinnah and the Lahore Resolution speak in a language in which he could express himself in the best possible way. However, the most interesting part is that though over whelming majority of the audience could not understand English, yet they not only listened to his long speech but that too with enthusiasm. His address was frequently sprinkled by a roaring applause. According to The Times of India, ‘Such was the dominance of the personality that, despite the improbability of more than a fraction of his audience understanding English, he held his hearers and played with palpable effect on their emotions. Jinnah also discussed about the austerities conducted by Congress Ministries in different provinces. He talked about the ill treatment and oppression of Muslims in all the Congress governed provinces and also in the Indian States like Jaipur, Bhavnagar and Rajkot. He specially threw light on the negative impact of Vidya Mandir Scheme in Nagpur and Wardha Scheme all over India. He said,‘I never dreamt that they would ever come down so low as that’. He claimed that several attempts were made to remind the British Governors and Governor-General about ‘their duties’ but without any positive response. He considered that the Muslims were caught ‘between the devil and the deep sea’. Yet, he was sure that neither the devil nor the deep sea would ‘get away with it’. He asserted that Muslims have ‘learnt many lessons’ from these experiences and had become more ‘apprehensive and can trust nobody. Next Jinnah talked about the Hindu-Muslim situation in India. He pointed out that several schemes had been sent by various well informed constitutionalists and others’ and the League had appointed a subcommittee to examine the details of the schemes that have come in so far. He held that it had always been taken for granted that Muslims were a minority .He stressed that Muslims were ‘a nation by any definition’. He added that even according to the British map of India, the Muslims occupy large parts of this country where they are in a majority – such as Bengal, Punjab, N.W.F.P, Sind and Baluchistan’. He quoted the letter written by Lala Lajpat Rai in 1924 to C.R. Das in which he clearly mentioned that the Hindus and the Muslims were two separate and distinct nations’ which could ‘never be merged into a single nation’. He questioned that when Lala Lajpat Rai that it was ‘not possible to rule this country on democratic lines’ it was all right, but when he had the ‘temerity to speak the same truth’why were there unstopped attacks of criticism on him? He supposed that the remedy for the Congress was to keep the Muslims in the minority and under the majority rule’ while the British Government, their parliament and nation ‘nurtured with settled notions about India’s future, based on the developments in their own country. A controversy related to Lahore Resolution is that if the resolution demanded for one or more states? It was the word ‘states’ and not ‘state’ which was used in the Resolution. However, a good look at the developments that followed, one could realize that either the word ‘states’ was included as a mistake or had a different meaning in the minds of the authors of the resolution. The dynamic leadership of Jinnah and the commitment and devotion of the followers made it possible for them to achieve an independent state within seven years of their struggle, and that too when the odds were against them.
By Syed Ammar2 years ago in History
Sir Syed
Sir Syed was truly a gem. He really wanted the Muslims to get up again. He was the man who ensured Muslims that they could still get better. He educated Muslims ethically, politically and socially as well. Sir Syed truly regarded education as the instrumental in pacing the process of modernization, progress and The atrocities of British government towards Muslims on account of 1857 revolt in which Muslims were made scape goat by the British Rulers. Muslims were accorded responsible behind the eruption of Revolt. Seeing that, Sir Syed felt pain and penned down the Asbab-e-Baghawat-e-Hind in order to clarify the misunderstanding of the British Government and proven that Muslims were not the reason behind the revolt. He also criticised the policy blaming the Muslims as the cause of revolt. Sir Syed had the view that English Language and modern sciences was essential to keep alive the cultural and political identity of Muslims but “In 1873 when protest against the use of Urdu in Government Courts was vehemently renewed by the Hindus, Sir Syed established the League for the Defence of Urdu. The advertisement written by him to rouse the Muslims to the protection of Urdu, and announced: “The loss of the Urdu Language for the Muslims would be tremendous. No other loss except the loss of their religion could be compared to it” (Hassaan, 1959). However, he remained attributed as to keep away Muslims from the national politics. He thought that education would eradicate the ignorant and problems of Muslim community not by participating in national politics. In addition, as Musa (2018) mentioned that “Sir Syed Ahmad Khan’s the “two nations” theory had a big effect on large number of Muslims in South Asia subcontinent, and even set off the British Indian nationalism movement. Sir Syed Ahmad Khan’s successor, such as Iqbal and Jinnah not only inherited the “two nations “theory, but put into practice, then established the Pakistani eventually. On one hand, the British India Muslims’ political consciousness had been greatly improved, and maintained their power in cooperation with the Indian National Congress Party actively. Sir Syed Ahmad Khan called on Muslims not to participate in the Indian National Congress Party, and strived to improve their level of education, so that they had the power to get jobs in the British India government and to obtain a higher level of wealth in the industry” development among Muslims. But he also advocated the need to keep intact with distinct cultural identities. His had broad vision and adapted holistic approach. He mentioned that conservative and conventional attitude of Muslims was the greatest obstacle to the material, social, and intellectual progress of the Muslims (Hashmi, nd.). He posited character building along with the modern education. In connection to social reforms, he was against the polygamy and socially ban of widow remarriages. He was aware that social reforms come through knowledge, awareness and character building. Therefore, he advocated to the Muslims to adapt refined, valid and scientific modern education. After returning from England, Sir Syed got involved himself in publishing the Tahzib ul Akhlaq along with Muhsinul Mulk. The few numbers of Journal which had stirred the orthodox classes deeply and in results severe opposition was raised but Muhsinul Mulk faced and countered with his sweetness and logical writings. Sir Syed knew that social reforms and removal of social evils can be realised by the effective writings. Thus the magazine was fully devoted to the Muslims’ social reforms and articles were for the cause of social reforms of the Muslims. Sir Syed Ahmad Khan has been regarded as a visionary, saviour of cultural and lingual identity, secular, jurist, journalist, civil servant, educationist, philosopher, religious scholar, reformer and many more. Aligarh movement was also the brain child of Sir Syed and his companions wherein emphasis was given on promotion of modern western education along with Islamic philosophy of education, adapting English language along with Urdu and protection of Cultural and Linguistic identity of Muslim community, harbouring the idea of secularism and nationalism.
By Syed Ammar2 years ago in History
Sir Syed Ahmad Khan
Sir Syed Ahamd Khan, a great visionary and scholar of his time was born on 17th October, 1817 in Delhi. He hailed from a royal and distinguished family. He had enjoyed all the amenities and facilities available to him at home. Being a member of royal family, he was given the best education of the time. In results, he achieved good command over religious literature including religious philosophy, Arabic and Urdu literature as well. He studied Fiqh and Asuli-Fiqh, Quran, Urdu and Arabic literature from the best scholars. Sir Syed exerted all the pleasure in his adolescents. But the death of his father Syed Muhammed Khan in 1838 with whom he was deeply loved and affectionately associated changed the entire course of his life. He left his comfy life and started living more responsible life. Demise of his father was also considered as one of the turning points of his life where he got influenced al lot. As personality, Sir Syed Ahmad Khan was universally accepted as a social reformer, thinker, philosopher, educationist, great visionary and so on. He wrote many books like Sunnat Dar Radd-e- Bidat, Tafsir-al Quran, Khutbat-e-Ahmadia, Kalmat-e-Haq, Asbab-e-Baghwat-e-Hind (Musa, 2019) besides these, he also wrote Ahkam Tu’am ahl-Kitab, An Account of The Loyal Mohammedans of Indian Part I, An Account of The Loyal Mohammedans of Indian Part II, An Account of The Loyal Mohammedans of Indian Part III, History of Bijnour Rebellion, Ital E Ghulami, Ik Nadan Khuda Parast, Khalqan Insan Ala Mafil Qura’n, Al Dua Wal Istajaba, (AMU, 2021) By his writings, he made his intentions clear that he was a social reformer and wanted to remove the impractical practices whether associated to rituals and traditions. His manifestation of ideas was based on reasoning and logics. He himself kept away from the impractical and illogical practices of the society and also wanted to keep away the people of the society. He also wrote Urdu essays like Rasoomaat and Bahes-o-Takrar wherein he manifested his ideas about the ill practices of the society particularly in Muslim community. In order to make the Muslims convinced to adapt modern education and to impart moral education, Sir Syed introduced the Tahzib-ul-Akhlaque in December, 1870 that was devoted to inculcation of good habits into people and removal of ill practices from the Muslim community. In connection to Shia and Sunni controversy, his work Tuhfa-i-Isna Ashriya of an Urdu translation was also devoted to combating the controversy. He also compiled Athar-ul-Sanadid in 1844, the most crucial and a non-religious work. Apart from these, contributions of Sir Syed Ahmad Khan covering different aspects as discussed in following manner:
By Syed Ammar3 years ago in Journal
Mutiny War 1857
In 1600, after the death of Aurangzeb Alamgir, the empire of Mughals begun to Trumbell. Muslims started facing the downfall but not in a definite order. The downfall begun when East India Company entered Subcontinent for the trade purposes. When they noticed that the Mughal Government has become too much lazy in governance and they do not pay attention on the defense of their territory. East India Company gradually increased its military numbers in the name of the security of their trade goods. They were required the permission of the Mughal Government to increase their military. As the Mughlas were too easy on their borders, they happily agreed to increase their military. After some of the years, East India Company properly invaded in some parts of subcontinent and conquered them. In 1757, East India Company invaded subcontinent from Bengal, they conquered it. After that the path was open for East India Company to invade in any part of the subcontinent. It is quite strange to know that before East India Company, every of the invader who invaded subcontinent, he never used Bengal route to invade, whether they used Sindh like Mohammad Bin Qasim and others. So, as the time passed, a proper was started. This war is often known as Rebellion war, Mutiny or War of Independence. Their were certain causes of war which included political, social, economic, military and religious affairs. It is important to remember that this war was not initiated all over the subcontinent. It was only limited to Meerut, Delhi, Kanpur, Lukhnow etc. The main event which became the immediate cause of war was the refusal of sepoys to use the grease covered catridges on 23 January, 1857 on 23 January, 1857. At the same time an Indian Sepoy killed two British Militants. The case was investigated and the Sepoy was hanged to death on April 8th, 1857. This news spread like fire of jungle. On 6th May, 1857 85 of 90 soldiers refused to use catridges, all those soldiers were court martialled and their badges were removed in front of the entire public. This raised fierce among Indians. On 10 May, 1857 the Indian Soldiers at Meerut open a revolt against East India Company. They released their companions and killed the Britishers. On the night of 11th may the mutineers marched towards Delhi and reached Delhi on 12th may. The revolutionaries entered Delhi on 11th may and the small garrison of Delhi was not able to resist against them and they fell into their hands within 2 days. The Mughal emporer Bahadur Shah Zafar was the proclaimed emporer of India. In order to regain Delhi Sir John Lawrence sent a strong force to Delhi in the command of John Nicolson. After a long siege of 4 months Britishers managed to regain Delhi. The Mughal emperor Bahadur Shah Zafar was captured his two sons were assassinated before him and he was kept in Rangoon jail where he died later in 1862. At Kanpur the struggle was led by Nana sahib. He was generous firstly but when he came to know the actual behavior of Britishers, he killed the English refugees. General Havelock took Kanpur from Nana Sahib but later on in December 1857, Britishers managed to take it back. Then talking about Bihar, the revolt was led by Kunwar Singh. He played a prominent role in the war. He died on 27th April, 1858. Most of the European historians have pointed out that it was a revolt of Indian Soldiers who were offended at the use of greased catridges. They further assert that it was not a national war of independence, in as much as the revolt was confined to a particular region and not to the whole country. One can admire the efforts of revolutionaries. The revolt left an impression on the minds of the Indian people and thus paved the way for the rise of a strong national movement.
By Syed Ammar3 years ago in History
Identity Crisis in Pakistan
Identity is a major factor in any society. It has a significant role and has a massive and long history with itself.The question of Ethnicity has become a complicated and threatening problem mainly in developing and underdeveloped countries. Ethnicity is a very broad term which can be defined in different ways depending on the perspective. However, in this context, ethnicity is defined as a shared cultural identity concerning with similar practices, initiations, beliefs and linguistic features passed over from one generation to another. The ethnic/regional/tribal/religious groups demand independence and refuse to submit to the authority of the central government. These groups want complete self-rule and special position in the state. The identity crisis can be interpreted in many ways into the political process. It generally ref1ects the sentiments of nationalism and the desire of the people to live together in a common place. It implies that the identity crisis is the feeling of an individual’s association with a particular political system. In the process of political change, an identity crises occurs "when a community guides that it had once unquestionably accepted as physical and psychological definitions of its collective self are no longer acceptable under new territorial conditions" (Samuel, 1971).The creation of Pakistan was based on the idea that the Muslim community was altogether a separate nation than the Hindus of the subcontinent, and not just an ethnic minority. It was believed that they had a distinct identity and culture. The present day Pakistan has been home to one of the most ancient civilization (the Indus valley) and had seen many invasions, mostly by Muslim invaders. The Muslim rule in this area resulted in most of the population of this region acquiring the identity of ‘Muslims’ which has been recognized by historians to be different in terms of culture from the rest of the subcontinent. This separate identity was put in danger when the British colonized India and oppressed Muslims. However this can also be seen as a provocation for the Muslims to realize that they are a separate nation and to demand a separate homeland. Since despite leading a ‘distinct’ social existence within the host subcontinent, never before the need was felt to have sovereignty over a territory and being identified as a ‘nation’. The important thing to understand here is that the Muslim self-awakening movement stressed on “safeguarding rights and aspirations of the minority” (i.e. the Muslims) within an undivided India only. But it was only when they realized that this was not possible in a Hindu-dominated India, they demanded a separate state. This challenges the perception that Pakistan was created on the basis of a flawed theory that just because Hindus and Muslims were fundamentally different from one another, they couldn’t coexist and that Pakistan was envisioned to be a strictly theocratic state. Jinnah and Iqbal both wanted Muslim-majority areas merged together into a state where Muslims and all religious minorities would have equal rights as citizens. The quest for Pakistan has been misinterpreted as a quest for Islam. The slogan: “Pakistan ka matlab kya? La illaha illallah”(what is the meaning of Pakistan? There is no God but Allah) has been misapprehended as intending to put religious institution at the top of the state or to patronize religion-based nationalism. But it simply meant to give a message of peace, tolerance and universalism. However this perception led to the contradiction over Jinnah’s promise of protecting rights of minorities in Pakistan and birth of the fundamentalist call for an ‘Islamic’ state (which was indeed nothing more than a specific interpretation of Islam and entirely contestable). This was the beginning of religious conflict in the state. Then with the 1973 constitution the state taking the definition of ‘Muslim-hood’ in its hands was a “dangerous and divisive development” with both civilian and militant governments producing their ‘Islamic reforms’. Overtime, use of religion to define state ideology created confusion in the minds of ordinary Pakistani and eventually Zia-ul-Haq taking the tinkertoy in his hands and imposing his prescription of Islamic identity pitted the different sects, puritans and folk religionists against each other; created intolerance and extremist views; and hindered the development of a “genuinely unifying national identity”. Other conflicts arose in the form of cultural disputes. Though Muslims were different from Hindus but within the Muslims there are many diverse ethnic groups. This could be understood by the fact that the present day Pakistan is a product of many struggles and invasions in this region. It saw the Arian, Persian as well as Greek invasion; a period of political dominance of Turkish, then Arab Muslims, and then finally the rule of British Raj and its downfall followed by migrations from India in 1947 and Afghan refugees in 1980. Thus the Pakistanis trace back their ethnicity from many different origins such as mongals, Afghan, Persians, Arabs and then Sindhi, Punjabi, Pathan and so onPakistanis are multilingual and have many different cultures and tradition within the domain of Pakistan. The second type of identity crisis set in when Pakistani government decided to make Urdu the national language, which wasn’t as widely accepted as was expected. At that time . Pakistan was divided into two wings i.e. West Pakistan (present day Pakistan) and East Pakistan (present day Bangladesh). Though Urdu could have served as a means of intra-provincial communication as there were four provinces in West Pakistan at that time, but it had no roots in East Pakistan as it was a single province of Bengal and led to the feelings of resentment among natives of East Pakistan. After facing protest from East Pakistan it was declared the national language alongside Urdu, engendering anger in other provinces. Secondly the attempt to amalgamate all the provinces in a single unit created further hostility among the ethnic groups as they wanted to maintain their ‘distinct’ ethnic identity. Rather than bringing the people under an umbrella of a unifying national identity that of a ‘Pakistani’, these attempts brought the ethnic divide and also led to the independence of East Bengal indicating the lost identity. So, we can analyse that the identity crisis has its own significance in the society. It has a vital role to be played in the society. Pakistan has to address these issues sooner or later in order to solve its problems.
By Syed Ammar3 years ago in History
Literacy of Women
Literacy is the ability to identify, understand, interpret, create, communicate and compute, using printed and written materials associated with. Literacy among women opens up many opportunities for them for their empowerment. Literate women can express constructively their talents. Literacy among women leads to better hygiene, improved nutrition-practices and greater effectiveness in caring for family health. It leads to improved maternal competence and lowering of the rate of infant mortality, fetter health status of women makes them more productive workers both, at home and outside leading the way to their equality and empowerment. Female education leads to late marriage an making the size of family small. Educated women can acquire knowledge about contraception. It helps them making a gap in rearing and bearing child. Education helps women to participate in works that are outside home. Infant mortality rate is lower among the children of educated women. Their surviving children are healthier and better educated. Education of women emancipates them in wasteful child-bearing and helps them to take part in market activities. Educated women can make a better use of time. “Education helps them to reduce time which they spend in household and non-market activities. Education among women moves them from non-monetized sector to monetized sector. It allows them to participate directly in household economy. This enhances their status in decision making within the family. It is a major step towards their equality and empowerment. Illiterate women and women with minimal education concentrate mostly on low-paying and low-end occupations in informal sectors. There is no occupational mobility for these women due to restricted choice. A majority of women are found concentrating on domestic or personal service. According to the Census of India in 1981, the female work participation is only 7.29 per cent which increased to 8.07 per cent only in 1991. This indicates that women cannot increase their participation in formal and monetized sectors. Literacy among women will help in drawing them away from the exploitative informal sec or and give them more recognition for their work both at household and national levels. Literacy levels up to high school and above with a vocational training help women get out of low-skilled jobs which are extensions of domestic work. It “equips them to take up jobs requiring specific skill which would be better paying and less exploitative. Low level of literacy among women leads them to their unequal situation in the labor market. They get unequal pay for equal work. They cannot get economic independence, lack of power and status in the family. Literacy among women leads to better economic opportunities leading them to equality and empowerment. A small amount of education increases the amount of earnings of women if they are in labor force. In India, a study has revealed that literacy without completed primary education resulted in higher earnings. Middle school qualification even doubles women’s returns from labor. Education helps women to move out of agricultural labor into non-household manufacturing and service occupations in the modern sector. Just as literacy increases economic opportunities, school education familiarizes girls with non-family social-settings and increases their skills and confidence to engage in productive work outside the home more competitively. Self-employment is a major sector of employment. Poor women mostly concentrate on it. In most cases the scale of operation is small and, therefore, the return is less. If these poor women are educated they can take loan from banks. But very often the banks and the financial institutions are unwilling to lend when the borrower is uneducated. If at all such loans are taken they are awarded to men. Studies on developing countries including India have shown that poor women invest money more wisely, make sound decisions to maximize returns and are more conscientious in returning the loans. Education of women will place them on an equal footing with men in decision-making positions in economic and political fields. Empowerment of women through education will lead to their greater participation in Government and community institutions. More women in parliament, cabinets, chief executive officers in major corporations, top administrators and the like will lead women towards equality and empowerment. If women are placed in top decision-making positions, this will help women to progress in all fields of activity. It increases the full potential of women. It is highly necessary on the part of a nation to make women educated. Education leads women towards equality and improvement which in turn helps development of a nation. Women are educators of the next generations. It is through them that innovations can be-introduced. It enables women to take part in modern life. Literary and education of women change their image and their role within the society. It will help change the tradition ideas of people about women’s role. Development of a country is linked with women’s welfare and productivity. If women are educated they change the behavior of the generation that is necessary for a better life. Despite this there is only 20-25per cent women in rural India are literate. This is one third of the urban female literary rate. So, literacy is something way significant for the survival of the society. Because women tend to lead the society in various manners. She play her part in society as a mother, as sister, as wife and as daughter as well. Nepolian said " You give me educated mothers and in return I'll grant you with educated society". So, the education of women plays a vital role in the development of any society. Therefore, if a society wants to be a progressive society it has to tend its women towards literacy.
By Syed Ammar3 years ago in Education
Ethnicity
Pakistan is home to many ethnic groups which include Punjabis, Sindhis, Pashtuns and Baloachs among others. While there are many examples of cooperation and coexistence between these groups, there also have been instances of tensions and conflicts. Some of the root causes of these issues include economic disparities, political marginalization and cultural differences. Addressing these issues will require a multifaced approach that involves promoting understanding and tolerance, investing in education and job opportunities and building strong institutions that are accountable to all the people. Education can help promote understanding and tolerance among different ethnic groups, while job opportunities can provide people with a sense of purpose and belonging. Additionally it is important to have strong leaders who are committed to promote peace and reconciliation. Investing in infrastructure can also help promote economic development and reduce inequality between different regions. For example, building roads and bridges can help connect people and buisnesses in different parts of the country, while improving access to basic services like healthcare and education can help reduce disparities between ethnic groups. Finally it is important to have strong institutions that are accountable to the people and can help ensure that everyone is treated fairly and justly. However it is also important to consider that the heroes of these ethinies should also be given respect. The people of the respective culture should be given this right who to study? And why are they keen to study that hero? Ethinies should be set free to study about there own heroes and the state should also stop itself to naming, announcing and proving there heroes as rogues. This will be a huge bench mark and will surely shift the mindset of the people especially Pashtuns and Baloachs. Lastly, every of the ethiny should be free when it comes to celeberate their culture.Approximately, 80% of states are multiethnic, meaning that no ethnic group dominates the society. Ethnic conflict has been one of the world’s most common sources of warfare, insecurity, and loss of life. According to the Minorities at Risk database, 121 ethnic conflicts occurred between 1945 and 2003. Some 40% of conflicts started after 1990. Since 1955, ethnic conflicts have killed between 13 million and 20 million civilians an in addition to this resulted in 14 million internationally recognised refugees and about 17 million internally displaced persons.Ethno-linguistic movements have a range of goals mostly political in orientation. These ends, inter alia, include demands for self-governance, autonomy, better access to resources and power and respect for the group’s identity and culture. Ethnic conflict arises if ethnic groups compete for the same goals — power, access to resources, or territory. The conflict in Balochistan is a typical case in point. A recent precendent of cultural unawareness is the visit of Pakistan's foreign minister to India where he joined his hands to greet with Indian Minister of external affairs. The people of Pakistan trolled it on social media considering it a relegious deed. But they had no idea about the 7000 years history of Indus Valley Civilization where the Hindus and Muslims lived together and now surprisingly what people wants from Sindhis to avoid their culture of 7000 years to absorb 75 years of so-called independence. This is exactly what happens in a Pakistani province KPK. Pakistani Pashtuns and Afghan people has a cultural history of 5000 years and if someone post himself or signify himself as Afghan, h is termed as Afghan Nationalist. So, the point basically is that there is very minute awareness of culture in Pakistan. People usually do not have appropriate knowledge of culture. There should be and must be proper campaign that should train and teach people to digest ethnies and their cultures, by following this Pakistan can surely sort its many of the obstacles.
By Syed Ammar3 years ago in History
