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How Many Times Is the First Time? Short Look at Social Change and History of the Women’S Movement in Afghanistan (1) by Nasrine Gross

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How Many Times Is the First Time? Short Look at Social Change and History of the Women’S Movement in Afghanistan (1) by Nasrine Gross On the Occasion of the International Woman’s Day 2013: How Many Times is the First Time? Short Look at Social Change and History of the Women’s Movement in Afghanistan (1) By Nasrine Gross Social change is a major topic in sociology. Here I only touch upon a few salient points, by way of introduction to a short history of the women’s movement in Afghanistan.(2) First, social change happens in every society of the world whether we like it or not. For example, just the fact that no generation is exactly like the generation of its parents is in itself social change. In my father’s generation, the exact start time of the Ramazan breakfast was announced by a naqaara to the entire community; in my generation, with an alarm clock in every home. Then, almost every household had a tanor to bake bread; today, we buy our bread from the bakery.(3) Second point, social change does not occur in the same way in every place. In Kabul it is one way, in Chaa-aab, for example, in another way, and in Mazar-e Sharif or Kandahar in yet another way. Social change is affected by its local environment or life style of that area and cannot be an exception to it or run away from it. Third, nobody can stop social change. On any given moment society is changing in several directions. Why? Because the conditions and requirements of time and place change: When you change the place, human beings change. And when time changes, so also do human beings. For example, a hundred years ago, women in Afghanistan wore dollaaq, but now, time has changed, young people do not know about it and nobody wears it. In other words, people adapt themselves to the conditions and 1 needs of their own time and place. This point carries with it one of the most important points about social change: Human society always updates itself and moving on and modernizing (updating) is an inseparable part of human society - - the same way that not forgetting the past and having a historical perspective, whether it is tradition or religion or… is an important element. Some experts have called God the most important historian that has designed the entire universe from the beginning to infinity and is writing non-stop on a continuum.(4) Fourth, social change has a tempo, a speed, and this speed is different in different places (as well as in different times). In some places the speed is faster and in others, it is slower, more sluggish. Kabul city, we say is very advanced; in other words, the speed of social change there is fast and it can digest new issues easily and fast. While, Chaa-aab might not be as advanced as Kabul and the speed of social change there is slower than Kabul. Of course, social change in Mazar-e Sharif compared to Chaa-aab is faster, and compared to Kabul slower (with so much progress that Mazar-e Sharif has had in the last decade, it may be debatable that Kabul is faster. But that is another story). In the USA also, New York City is a place of fast social change, while a small town in an agricultural state like Iowa, may be 30 or 40 years behind and the speed of its social change much slower (the perennial joke among peoples of these two areas is that New Yorkers tease Iowans and Iowans these city-folk for their respective speeds of change and each denies the natural situation of the other.) At the same time, the speed of social change in our very “advanced” Kabul, compared to New York, is very slow, and, in New York, compared to Kabul, mind-boggling! In other words, when we say society is changing it does not mean that this change comes or should come the exact same way and at the exact same time, everywhere! 2 For social change to succeed, one other point is very important, and that is the existence of a critical mass. A couple of people can start it but for it to take off, the existence of a large enough group of people in different areas such as education, economy, administration, art, politics, etc. is necessary to expand this change and popularize it - - and give it legitimacy. This critical mass must be large enough to be able to pull the rest with it and execute the change. For example, in India that has a population of about 1.1 billion, only about 700 million of them are literate. But this is a critical mass as it has not only already made India the PhD making factory of the world but also a nuclear power, and soon will make it one of the superpowers of the world. In other words, these 700 million literate and educated people pull the other 400 million illiterates with them (perhaps these numbers are not exactly correct but they make the point).(5) And this point brings out another important tenet of social change: Social change cannot happen in the total upheaval a la Marxism but rather it progresses brick by brick and part by part - - as demonstrated in the Communism’s practical and historical failed experiment in the twentieth century. But, and this is a very important but, today, in the developing countries, the regular social change that is automatic is very slow. And therefore, side by side with regular social change, some other things must be purposefully done to effect a more organized social change and speed it up. So that, these countries, as soon as possible, can have a give and take with the advanced world on a more or less equal basis and be able to partake of the fruits of humanity’s advances, as common inheritors, and also better develop their capability to no longer be deceived by the world which still believes and has expertise in colonialism and 3 does it by means of social engineering and propaganda. Most experts believe that the best way of getting out of the quandary in these countries is through public literacy and education. However, this road is unfortunately too slow. It takes 12 years just to graduate from high school. University and other degrees take more years. In other words, the developing countries must do things that would organize and speed up social change. The five year plans, strategic and tactical plans, long and short term plans and prioritizing programs with these, are all for this specific purpose.(6) Modernization was often called Westernization when much experience and academic knowledge for it was lacking, and, also its benefits and results were mostly felt in the West. Gradually and with the experience of the entire world with this phenomenon, in the last one hundred years, especially after the two world wars, the knowledge bases for it have filled up and better methods of modernization been well-documented.(7) The world has also realized that disciplines of knowledge and advances are not just the sole property of the industrialized advanced world of the West but they are the common legacy of all the peoples and countries of the world who have contributed in various ways in the creation of knowledge, industry and advancement. Although if the truth be told the West has worked very hard and in a focused way in this endeavor, today it is an accepted fact that all this knowledge, industry and advancement, in its foundation, has derived from all the other civilizations of the world, which are much older than the Western one! And it is a non-truthful, unjust and arrogant way to consider it belonging only to the West and forgetting the others’ share. Therefore, today’s knowledge, industry and advancement belong to all humanity. 4 With what we have said thus far, I have developed the following preliminary and general definition of modernization: Modernization is the process of adapting and updating a society’s culture and traditions to the conditions and requirements of the present time and place. Modernization, instead of destroying our cultural and religious identity, actually polishes it. For example, with a little attention, we in Afghanistan can better understand our culture, history and religion if with the help of literacy and education we can read our own documents and the translation of our holy book ourselves and build our own knowledge ourselves! Back to the women’s movement, which is about women’s social participation, about women’s role in society. Why do we need a women’s movement? We can say: Why not when men and women both are the highest of God’s creatures? Why not when their human dignity is the same? Why not when their human rights are the same? Why not when they both have the same brain and heart? Really, in the simplest of explanations, three hundred years ago, in the most powerful and most advanced country on earth, England (or the Ottoman Empire), life outside the home was simple enough that men could take care of all of it and did not need women’s help. And so, most women stayed home. Today, since the twentieth century, on the one hand life has become so complex that men alone cannot carry out all its chores and need women’s help, and on the other, advances in housekeeping have facilitated the situation so women do have more time on their hands and can help outside the home. In relation to the women’s movement, currently, one point has become very important: The difference that exists between sexual issues and gender relations.
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