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ISSN: 1810-2174 Balochistan

Review Volume XXXV No. 2, 2016

Recognized by Higher Education Commission of Pakistan

Editor: Ghulam Farooq Baloch

BALOCHISTAN STUDY CENTRE UNIVERSITY OF BALOCHISTAN, QUETTA-PAKISTAN

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Bi-Annual Research Journal “Balochistan Review” ISSN: 1810-2174 Publication of: Balochistan Study Centre, University of Balochistan, Quetta-Pakistan.

@ Balochistan Study Centre 2016-2

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Ghulam Farooq Baloch Assistant Professor & Editor: Balochistan Review Balochistan Study Centre, University of Balochistan, Quetta-Pakistan. Tel: (92) (081) 9211255 Facsimile: (92) (081) 9211255 E-mail: [email protected] Website: www.uob.edu.pk/journals/bsc.htm

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Editorial Board

Patron in Chief: Prof. Dr. Javeid Iqbal Vice Chancellor, University of Balochistan, Quetta-Pakistan. Patron Mohammad Tariq Jogizai Director, Balochistan Study Centre, UoB, Quetta-Pakistan. Editor Ghulam Farooq Baloch Asstt Professor, Balochistan Study Centre, UoB, Quetta-Pakistan. Assistant Editor Waheed Razzaq Research Officer, Balochistan Study Centre, UoB, Quetta-Pakistan. Members: Prof. Dr. Andriano V. Rossi Vice Chancellor & Head Dept of Asian Studies, Institute of Oriental Studies, Naples, Italy. Prof. Dr. Saad Abudeyha Chairman, Dept. of Political Science, University of Jordon, Amman, Jordon. Prof. Dr. Bertrand Bellon Professor of Int’l, Industrial Organization & Technology Policy, University de Paris Sud, France. Dr. Carina Jahani Inst. of Iranian & African Studies, Uppsala University, Sweden. Prof. Dr. Muhammad Ashraf Khan Director, Taxila Institute of Asian Civilizations, Quaid-i-Azam University Islamabad, Pakistan. Mr. Ayub Baloch Member, Balochistan Public Service Commission, Quetta. Prof. Dr. Mehmood Ali Shah Professor Emeritus, University of Balochistan, Quetta.

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Guidelines/Parameters for Contributors:

Following are the Guidelines/Parameters for the scholars/researchers contributing articles to the bi-annual research journal of BSC “BALOCHISTAN REVIEW ISSN: 1810-2174”.

The title should appear at the middle position of the first page The brief title (5 to 7 words) with author’s name also appearing in the top-left header position in the rest of the pages (running head). All authors’ full name and affiliations should also be explicit on the first page with the corresponding author’s postal and email addresses. The article should comprise an abstract, introduction (including review literature and rationale), results, discussion (including limitations and suggestions), and the references. The abstract should be of about 150-170 words. The article should be of maximum 4000 words in New Times Roman, font 12 with 1 line Spacing. Main heading should be bold with italic subheadings. Tables and figures should be in a separate file, in a ready to print form with sources given below the tables. All statistical symbols present in the article should be italic. References should be in author/date style throughout the text in the APA format. The article should be in composed form Authors are entitled to five free off-prints and a copy of the issue in which their article is published. The articles should accompany a soft copy as well; to be sent through email preferably in MS word file format. Articles must focus on latest researches made in different fields/areas i.e. arts and crafts, architecture, archaeology, literature, language, economy, management, heritage and culture, politics, media, history etc. relevant to Balochistan. Any queries regarding the publication or acceptance of the article can be sought at the given address: Editor “Balochistan Review” Balochistan Study Centre, University of Balochistan, Quetta-Pakistan. Email: [email protected]

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Contents Page No

Archaeology & History The Socio-Cultural Patterns and its Chronology: 01 A Survey of Pre-Indus Archaeological Sites in Balochistan Jahanzeb Khan CPEC Route Controversy: Problems and Opportunities 23 Saeeda Mengal The Role of Hindu Ratans in the Consolidation of 31 Akbar’s Empire Dr. Badshah.i.Rome, Dr. Javed Iqbal & Muhammad Nawaz Asfan-Jahe: Discovery of an old city of Balochistan 49 A historical Description Ghulam Farooq, Yousaf Ali Rodini, Aziz Ahmed & Mohammad Javed Sarparah

Business & Commerce Human Resource Development (HRD) Paradigm: 57 Empirical Based Evidence of Balochistan Province Dr. Noor Ahmed Rodini Heavy Dependence On Imports: The Main Cause of 65 Pakistan’s Trade Imbalance During the Decade 1985-95 Dr. Jahangir Khan Language and Literature Gul Khan Nasīr’s Efforts for Standardization of the 73 Balochi Script Nadia Baloch, Dr. Abdul Haleem Sadiq, Dr. Manzoor Baloch & Muhammad Sharif Mir Durkhani (Dhadar) School of Thought 83 Emergence, Objectives and Literary Services Yousuf Ali Rodeni Hardy’s Unequivocal and Obsessive 93 Association with Gender Issues Dr. Saima Manzoor & Dr. Najia Israr Zaidi Brahui Script-History, Research and Analysis 105 Dr. Manzoor Baloch

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Haiku in Brahui Language 113 Dr. Abdul Haleem Sadiq The Importance of Folk Songs in Brahui Literature 125 Faiza Ali Shah &Yousaf Mengal

Social Sciences The Reconstruction of Islamic Philosophy of Iqbal: 135 An Appraisal by Dr. Fazlur Rahman Prof. Dr. Malik Mohammad Tariq, Dr. Shagufta Begum Ms. Mahreen Siddique

Role of NGOs in Educational Empowerment of Women 145 (Case Study of Quetta District) Balochistan Province: Pakistan Mohammad Zakir Assessing the Role of Information and Communication 157 Technologies (ICTs) in Disaster Management of Balochistan Sumra Sajida Tufail & Syed Ainuddin The Need and Importance of Natural Resources Management 167 Education in the Schools, Colleges and Universities Curriculum in Balochistan Said Qasim, Muhammad Alam Tareen & Husain Shah Indigenous Cultures and Their representation in Textbooks 177 Syed Amir Shah & Dr. Muhammad Hanif Khalil Role of NGOs for Improving and Standardizing the Educational 189 Arrangement in Quetta District, Balochistan Zahoor Ahmed Lehri Women’s Access to and Satisfaction with Benazir Income Support 199 Program’s Unconditional Cash Transfer, in Quetta Balochistan Dr. Mumtaz A. Baloch & Zunaira Aziz Frantz Fanon and the Post-Colonial World 209 Abdul Qadir, Zahir Mengal & Mumtaz Ali An Analysis of Bureaucratic and Cognitive Political Models in 215 Foreign Policy Analysis via Alison’s and Waltz Structure Models Ghulam Dastagir Pak–Afghan Relations After 9/11 Incident 223 (An Analytical Study) Abdul Manan Kakar & Dr. Adil Zaman

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

The Socio-Cultural Patterns and its Chronology: A Survey of Pre-Indus Archaeological sites in Balochistan

Archaeology & History Jahanzeb Khan 1

Abstract Balochistan is archaeologically and culturally one of the richest regions of the world. Here one finds the birth of agriculture and first settlements along with similar developments taking place in Levant and Middle East. The cultural developments in Balochistan were scattered over a large area while culturally being connected with each other. The cultural developments continued over a long period of time, converting into traditions which were practiced in almost all cultural sites simultaneously. The following study focuses on the emergence of such cultural sites, there cultural interactions and conversion into traditions on one hand and there chronological sequence on the other hand. The study will also highlight the chronology of the sites, their phases and cultural patterns. The cultural sites are geographically divided into three regions i.e. Northern, Central and Southern Balochistan and cultural division is based on the sources of archaeological patterns developed in various Eras i.e. Early Food Producing Era and Regional Era. The next cultural developments (Integrational Era and localization Era) emerged on the banks of Indus River, resulting into the shifting of the center of cultural activities from Balochistan to Indus Plan; hence these are not incorporated in present study and thus lay beyond the scope of present paper. Chronologically, the timeline of present study is from 7th millennia BCE to 4th millennia BCE and culturally it covers the pre-Indus period sites, geographically located in present day Balochistan.

Keywords: Early Food producing Era, Regional Era, Balochistan Archaeological Tradition, Pre-Indus culture, Chalcolithic period, Burial Rituals, Quetta Ware, Nal Ware, Togua Ware.

1 Assistant Professor Area Study Center, University of Balochistan Quetta, Pakistan.

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Introduction The natural landscape of Balochistan accounts for the fact that one finds the nature of scattered and thinly populated cities in present day. The long, barren mountains and lowlands have constrained the population and settlements to a limit. This socio-cultural system of scattered and narrowly inhabited cities of Balochistan has long and deep roots in remote past and this hypothesis (small and scattered settlements) becomes more vibrant if we study the evolution of socio-cultural settlements in Balochistan. Archaeological studies in Balochistan began during British rule but it came to limelight after independence and especially during 1970s. Archeological surveys and excavations revealed that the geographical boundaries of present day Balochistan has been one of the richest landscape of South Asia as it had experienced cultural evolution starting from Cave Paintings to Neolithic revolution and from emergence of Indus civilizational sites to protohistoric and historic times and cultures. Balochistan’s location at a crossroad of Iranian plateau, Indus valley and Helmand region has been one of the reasons that Balochistan witnessed cultural influence of these regions but archeological and anthropological studies of prehistoric Balochistan clearly depicts that Balochistan had its own cultural tradition which remained intact in its cultural features although having cross-cultural and mutual influences on these regional traditions.

Cultural Tradition The word tradition has been derived from Latin word traditio which means to handover, transfer or give, it refers to the transfer of ideas, beliefs, rituals and skills from one generation to another and these ideas, beliefs, rituals and techniques are practiced by large portion of population living over a particular area for a long period of time (Congar 2004). Traditions are generally considered as conventions and material manifestations of a community including religious or cultural rituals or ceremonies. In a broader perspective we take traditions of a given geography or era as common practices of beliefs, cultures, economic means and modes, patterns of living or architectures and arts. Here the collective ideas and its material manifestations are observed and through these attitudes and symbolisms, the cultural life of a given society is driven. Hence Tradition is defined as “a set of cultural ideas regarded as a coherent unit in which past ideas influences the present patterns of behavior in the group” (Green 1997). This definition clearly mentions that tradition has two perspectives or influences on its followers i.e. it keeps the coherence in the group through providing ground

- 3 - for the common beliefs and ideas and secondly it influences the behavior of new generation as the new generation finds roots of their cultural patterns in remote past. But it does not mean that this new generation cannot make their own innovations in the existing cultures, rather the previous ideas provide a ground and by making some new innovations cultural growth keeps on moving. Balochistan Archaeological Tradition Archaeology is the study of human past through cultural material ascpects based on scientific methods and theoretical frameworks. The discipline of archaeology has its roots in 18th century Enlightenment Period in Europe when science became dominating factor in the all intellectual groups but the milestone in the development of archaeology came with Industrial revolution and colonization period which gave way to scholars and explorers to find new cultures and nations other than Europeans (Fagan 1991). During this time one after other civilizations of Mesopotamia, Egypt and Indus Valley were discovered. This provided a diverse and huge cultural data to anthropologist and archaeologist to study and reconstruct the present and ancient cultures of the world. Indus Valley became a center of attention for scholars of the world as it was much unique and different from Near Eastern cultures. The cultural studies started to widen its horizon with passage of time and progress in the scientific study of archaeology revealed that there were number of cultural sites thriving at the same time over huge geographic area and people of these sites were constantly interacting. These constant interactions were the grounding stones for the similar cultural traditions. But this interaction did not mean that ideas or cultures were being defused from one part of the world to another rather these interactions were widening the cultural relations with mutual influences and adding into the cultural mosaic of ancient world without complete domination of one culture or people over other cultures. Balochistan is archaeologically very much rich and it has a long list of archaeological sites which are scattered throughout province. The archaeological tradition of Balochistan is culturally connected with Central Asia, Iranian Plateau and Indus Valley. Balochistan Tradition is outcome of a long cultural interaction of within and with regional cultures (Helmand and Iranian cultures) of ancient times. One finds influence of cultures of Indus Valley, Central Asia and Iran on the pottery, figurines and architectures of prehistoric Balochistan along with its unique features. The archaeological traditions of Balochistan can be found in the living patterns, trade materials, figurines and geometric and zoomorphic motives on the Wares. The main features of Balochistan pottery is that it’s made with red ware and the designs

- 4 - here are mostly geometric and there are motives of animals and plants on them especially fish and zebu (buffalo) are depicted but this buffalo is not unicorn like that of Indus Valley.

The map of cultural traditions covering South Asia (courtesy J.M Kenoyer)

A tradition in cultural or technological perspective can be described as a continuous pattern or method of basic technologies and cultural systems in a given context of spatial and temporal progress or continuity (J. Shaffer 1992). Balochistan Tradition has some common features in its subsistence, habitation, arts and crafts, natural resources and its management patterns. This phase or era can be categorized as Food Producing and Regional Era (J. Shaffer 1992) (Kenoyer 1998). The living patterns in Balochistan were sedentary and pastoral nomadism, the buildings were made with stones and

- 5 - mud bricks with no specific planning. These houses were rectangular in shape with different sizes and there is no evidence that whither these buildings were used for accommodations or storage purpose. The subsistence was mainly based upon the agriculture and domestication of animals, this subsistence strategy was comprised on wheat and barley mostly and animals included cattle, sheep, goat, water buffalo and at latter stage camel (J. Shaffer 1992). This economic strategy is found throughout Balochistan along with trade of precious and semiprecious stones which were traded from long distances as these stones were not locally found. The stone industry was much common in Balochistan; both semiprecious and common stone tools are found at almost all archeological sites. The most common stone stools included milling stones, ground stone balls, flint blades, scrapers and great numbers of microliths, but stone projectile points, axes celts are not found in abundance (J. Shaffer 1992). Balochistan Tradition also manifests a good number of tools and armaments made up of semiprecious stones i.e. lapis lazuli, turquoise, and alabaster, steatite, marine shells and carnelian. Mostly these semiprecious stones were used for the armaments including beads, pendants and Bengals used by male and female. These precious stones were used as symbol of social status and these were placed in the graves as grave goods demonstrating religious rituals and belief in life hereafter (J. Shaffer 1992) (C.J. Jarrige 1995). The Balochistan Tradition is also unique because of its pottery and the evolution of pottery industry can be studied from beginning to advance level, in terms of material, design and technology. At early stage, pottery was made in baskets which had no specific shape and basket marks impressions. As time elapsed, there came change in technique of pottery making and it underwent a change from simple, rough and handmade pottery to more complex, well decorated and wheel-turned pottery. Along with change in technique there appeared change in designing of pottery too, zoomorphic and plant motives were made along with geometric designs and monochrome, bichrome and polychrome motives on pottery (J. Shaffer 1992). The Balochistan Tradition has provided ground stone for latter development of Indus Valley Tradition. As one finds Balochistan Tradition placed first stone of Urbanism by adaptation of agriculture, pastoralism, habitation, arts and crafts, religious rituals and beliefs, trade networks and social stratigraphy on the basis of nature of works and labor. The Indus Tradition used these basic sources in all fields at a much more advance level which provided grounds for development of a magnificent civilization which is ranked in world civilizations.

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Balochistan: Cultural settlements Balochistan has a long list of archaeological sites scattered throughout the province. These sites belong to prehistoric, proto-historic and historic periods. It will be beyond the scope of this chapter to even include all prehistoric and proto-historic sites, here a categorization of sites will be made in a regional perspective so that general and common features of all sites could be highlighted. For this purpose, Balochistan is divided into the following regions on the basis of its archaeological assemblages i.e. Northern Balochistan, Southern Balochistan and Central Balochistan. The archaeological sites can be better understood in the following map which depicts sites in a greater regional context and these sites will be discussed in subsequent paragraphs.

(Courtesy: H. DAVID, A. DIDIER & G. QUIVRON) Map of Balochistan Tradition: showing archaeological sites scattered in entire region.

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Northern Balochistan This part of Balochistan has first settlements of South Asia, dated circa 7000 BCE and most of the Neolithic sites are present here. The sites include Kahchi/Bolan sites of Mehrgarh, Nushero, Sibri and Pirak, similarly Quetta valley comprises of Kili Gul Muhammad, Kechi Beg, Damb Sadat, Faiz Muhammad and Baleli Mound. Northern Balochistan is also extended in Zhob and Loralai areas, where archaeological sites such as, Sur Jangal, Peranu Ghundai, Rana Ghundai and other sites located around Suleiman ranges are included. Here long assemblages of pottery, architecture, subsistence sources and figurines are found by archaeologists and this region also provides the evidence that first settlements were made in this area especially at Mehrgarh and Kili Gul Muhammad. In northern Balochistan, the only excavated and well documented site is Mehrgarh which was excavated by French Archaeological Mission. Mehrgarh is the type of site which provides a comprehensive detail of habitation, subsistence and religio- cultural development in Balochistan Tradition. The deposit mound of Mehrgarh is seven meters in height and there are nine occupational levels which cover a timeframe of seven millennia starting from c. 7000 BCE to decline of Indus Civilization (C. J. Jarrige 1995) (Pearsall 2008). This site also gives the developmental evidence of religion, economic development, architecture and dental morphology. The presence of exotic materials like turquoise, lapis lazuli, steatites, marine shell and copper makes it clear that there were professional traders who were bringing all these materials from long distances and these exotic materials were used for ornaments and tools. The buildings were made with clay and sundried bricks and the houses comprised of two, four and six rooms (Pearsall 2008). The cemetery of the site revealed the ideological belief of people as graves had ornaments, pottery and sacrificed animals along the dead bodies. The bodies were ocher- covered and at latter stage (5500 BCE) the sacrificed animals were missing from grave which can depict a shift in ideology of the people or scarcity of animals made them a cultural wealth which could be used for economic benefit instead of ideological purpose (C. J. Jarrige 1995). The other important and chronologically site near to Mehrgarh is Kili Gul Muhammad. This site is located in Quetta Valley and this has aceramic and ceramic period along with similar habitation and subsistence strategies with Mehrgarh which suggests that the people were moving between Mehrgarh and Kili Gul Muhammad as seasonal migrations typically occurring in lowland and highland dwellers. Unfortunately, this site has not been systematically excavated and there were only trail trenches made by W. Faireservice in early 1950s that is why very little information is available

- 8 - about the habitation, subsistence and other cultural activities on the site. The excavations have revealed that there are four cultural occupational levels at Kili Gul Muhammad i.e. KGM I, KGM II, KGM III and KGM IV. The first phase of site shows a semi-nomadic occupation along with small population carrying small herds and agricultural harvest. There was no pottery at this level (KGM I) which suggests it belong to aceramic phase of Neolithic Period (Fairservis 1964). The second phase KGM II was contemporary to Mehrgarh II. The appearance of pottery this time was documented which is handmade, crude and basket-impressed with few colors but the appearance of chalcolithic culture in this site was documented in next phase GKM III. Rectangular buildings with painted pottery were documented and it falls chronologically in the middle of fifth millennium BCE (Fairservis 1964). The next phase KGM IV is considered to be one of the developed phase as wheel- turned pottery with geometric designs on a black on red Ware was documented and Fairservis has associated the presence of this type of pottery at KGM IV with Iranian tradition of Chashmi-Ali which is chronologically categorized in middle of the fourth millennium BCE (Fairservis 1964). With the arrival of French Mission, the new archaeological data, relevant to Balochistan Tradition was obtained showing that all of the phases at KGM had its roots in Balochistan and cultures were developing indigenously at Mehrgarh and Kili Gul Muhammad (C. J. Jarrige 1995) (Kenoyer 1998). The next important site in Quetta valley is Kechi Beg, at few kilometers distance from Kili Gul Muhammad. It has two phases (KB I and KB II). Kechi Beg I is culturally similar to KGM IV which clearly shows that the people at KB I were either same who came here from KGM IV or they had strong cultural relations. The Kechi Beg culture is famous for its fine, decorated, wide bands carrying motifs of sigmas, hachures and cross- hatchings pottery which was made with black paint or red on buff slip (Fairservis 1964). The architecture of Kechi Beg culture was simple i.e. foundations were made with stone slabs and remaining building was made with mud-brick walls, there are evidences of this culture around on twenty sites throughout Quetta valley (Fairservis 1964). The Kechi Beg site has a particular pottery and this site was occupied in early 4th millennium BCE. Here figurines were also found which are more related with Zhob figurines of mother goddess. Another prehistoric site in Quetta valley is Damb Sadaat (DS) and it has three cultural phases i.e. DS I, DS II, DS III. The archaeological findings on the site show that the DS I had clear evidences of Kechi Beg Culture. There were also some new developments and influences of the other regional cultures on DS II and DS III in terms of its architecture characterized with

- 9 - mud-bricks houses with small square rooms with fire pits and bangles, human female and bull figurines, seals of clays, model houses, spatulas, bone needles and lots of stone stools, grinding stones were found on the site by archaeologist (Fairservis 1964). The archaeological surveys and excavations in Quetta valley, before the discovery of Mehrgarh, had generated two hypothesis (which were based upon Walter A. Fairservis’s hypothesis) i.e. first, there was a complete sequence of cultural evolution starting from primitive to elaborated village system which was noted KGM as there were continuous development from aceramic period (KGM IA) to Neolithic period. Secondly, the Iranian cultural influence was noted on Quetta valley especially in the color combinations, technology and motifs made on pottery (Fairservis 1964) but later research has challenged the second argument as cultural development in Kahchi clearly shows that there existed a strong indigenous tradition which had similarities with Iranian traditions. The uniqueness of this indigenous cultural tradition has invalidated the defusionist theory or point of view. The Zhob Valley is another prominent area where several archaeological sites have been documented i.e. Rana Ghundai, Peranu Ghundai, Sur Jangal and Dabar Kot. The data about prehistoric sites have been collected through several surveys by Piggot and Walter A. Fairservise. Fairservise has suggested a term “Zhob Cult” for the region because of its distinctive archaeological materials. The general features of this area include a distinctive ceramic and figurines style. The ceramics are divided into red- ware and buff-ware by Piggot and Fairservis and this division has been made on the basis of material used and technology (J. G. Shaffer 1978). Stylistically, the ceramics have geometric and zoomorphic motives which have similarity in shape and technology with “Quetta Wares” because of the geographical proximity and temporal synchronization (J. G. Shaffer 1978). The cultural sites in this region have its own uniqueness as one finds a pastoral economy at Sur Jangal (SJ). Evidence shows that herding was principle economic activity in SJ I, SJ II and there appears cattle raising in SJ III but still pastoralism is the principle economic system at site (Fairservis 1964). The next site in Zhob valley is Rana Ghundai (RG) and this site has five cultural phases i.e. RG I, RG II, RG III, RG IV and RG V. The cultural sequence on the site starts from prehistoric to Iron Age times. The site also shows that the people at SJ started to abandon and migrate from site in favor of RG III. There is evidence that the phase RG IV was continuously being occupied during early Harappan mature Harappan and late Harappan phase (Fairservis 1964). The Zhob cult is characterized by female figurines called mother goddess which are found in cultural phases of RG III and SJ III along

- 10 - with “Incinerary Pot Burial” which characterize inarticulate human bones and ashes in the rough vessels (Fairservis 1964). The cultural development here also points out towards an evolutionary process which shows that the people of the area were moving back and forth as the environment was changing. It is clearer during SJ III phase when people migrated to Rana Ghundai where cultural overlap is observed during RG III. Similarly, the RG IV phase shows that it remained throughout the rise and decline of Harappan Phase. Similarly, the cultural evolution in the Kahchi region remained from Neolithic to late Harappan Phase, starting in Mehrgarh and then shifting to Nushero, Sibri (during early & mature Harappan period) and then at Pirak during late Harappan period. This shows that Balochistan Tradition went through an evolutionary process which was dominated by Harappan culture for a while but it regained its identity during localization era (decline of long distance trade and cultural relations and emergence of local trade and culture) this is culturally proved at Pirak phase of Kahchi region and RG V phase of Zhob region of Northern Balochistan. Southern Balochistan Southern Balochistan has a large number of archaeological sites comprising of Makran region, Nal and Kulli region and coastal areas and Les Bella. In Makran region, the archaeological sites include Miri Qalat, Sotkag- e-Dor, Sotkag-e-Koh and Shahi Tump. The chronological timeframe in Makran is in late 5th millennium BCE. The interaction among cultural sites seems to be more tilted towards Iranian plateau rather than Northern Balochistan (Pearsall 2008). This region has diversity in cultural activities and archaeological evidence suggests that this region has been a crossroads for traders and merchants who had been travelling between Iranian plateau and Indus Valley. The evidence can be observed in coastal areas as we have two sites such as Sotkag-e-Dor and Sotkag-e-Koh, showing remains of strong walls, sea shells ornament and long variety of sea foods which suggest sites as being port cities. The next important sites in Makran region are Shahi Tump and Miri Qalat. These sites are located near modern city of Turbat. French Archaeological Mission under the supervision of R. Besenval has worked on these sites. The surface collection and systematic excavations revealed that these sites had been continuously occupied from prehistoric to Islamic period with few times abandonment. Miri Qalat has been excavated and its cultural material suggests that this site was first time occupied in mid-fifth millennium BCE and there are four (I to IV) occupational levels (Besenval 1994). The cultural development at the site has undergone a complete cultural evolution which can be observed in all aspects of socio-cultural life.

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The architecture of the site clearly shows that the first settlements (period I) were made by stone blocks and in latter stages (from II to IV) the building material changed with its building technique as now stone blocks were used only for base and remaining building was constructed with sundried and fired mud bricks with triangular buildings (Besenval 1994). The subsistence system at Miri Qalat was based on plant and animal husbandry. The agro-based subsistence was dependent upon multiple crops including lentil, peas, grapes, dates and coriander but wheat and barley were two main crops. The main subsistence was based on two crop system i.e. barley and wheat, which were harvested together (this system of two crops would reduce the risk of total crop failure since water was available at limited quantity) and with winter harvesting method which means the seeds were sowed in autumn and harvested in spring before the arrival of unbearable summer heat (Tengberg 1999). The irrigation system at Miri Qalat was not much developed as no evidence of Kariz system or well developed canals have been found, there was simple system of irrigation as only few small dams were constructed and these dams had very limited capacity of water storage along with small water channels for watering fields and this primitive system of water management had limited the size of population (Tengberg 1999). The pottery industry has gone through an evolution at Miri Qalat (MQ) and it starts from aceramic period in MQ I as there are evidences of stone tools, stone grinders and microlithics. No pottery is recorded and ceramics appear only in MQ II. There appears diversity in technique and designing of pottery as excavation at Miri Qalat have revealed pottery with basket marks, handmade and wheel-turned. Besides this technological evolution of pottery, the evolution in designing appears too as monochrome, bichrome, polychrome pottery have zoomorphic, geometric and plant motives with different and multiple designing on it (Besenval 1994). The economic life at the site can be studied from available materials and it is clear from availability of sea shells, fish boons and appearance of fish motives on pottery that people were in close link with coastal area as it is only at three days journey from site. The ornaments consist of sea shell bangles, terracotta bangles, pendulums and bracelets made up of exotic materials brought from Iranian or Helmand regions. The cultural influence of Nal culture and Iranian culture is clearly depicted and at latter stage Harappan culture dominates at Miri Qalat and this shows a cultural and economic interaction of the people at Miri Qalat with other regional cultures (Besenval 1994) (J. Shaffer 1992). Nal tradition is one of the important and distinctive features of Southern Balochistan and its main artifact is its pottery. The pottery of Nal is

- 12 - unique because of its manufacturing technology and stylistic designs. If the manufacturing technique and designs of Nal tradition is studied, it would be found that the pottery was made from a paste and there were two methods of style i.e. black-on-buff and polychrome Wares (J. G. Shaffer 1978). The Ware patterns comprise of geometric designs which are multiple designs (cress-cross linings, plants shapes, leaf patterns and several mysterious designs) on a black-on-buff with empty spaces which were filled by multiple colors including black, yellow, green, red and blue, similarly the zoomorphic designs on Nal pottery include fish, scorpions, bull and ibex motives (J. G. Shaffer 1978). Another tradition of the area is Kulli and this site was also surveyed by A. Stein in 1929 and a limited excavation was carried out by W. Fairservise in 1967. This limits the analysis of the available data. Ceramics of the Kulli culture is most distinctive artifacts and these ceramics are unique especially in its motives. The pottery generally has a combination of geometric, zoomorphic and plant motives which are executed with a black paint or sometimes red line on a pinkish slip, while manufacturing material is a buff paste (J. G. Shaffer 1978). If a close examination/observation is made on the pottery of Kulli culture, it becomes clear that the motives mostly depict grazing scenery where zoomorphic motives are painted in natural conditions where plants (especially pipel trees) make the background and its stylistic comparison is also made with Harappan Tradition (J. G. Shaffer 1978). Central Balochistan Central Balochistan is the third major cultural and geographical area of Balochistan Tradition. The cultural sites in this area are Anjira, Togua, Surab and Khuzdar regions. This area is locally divided into two regions i.e. Jhalawan and Sarawan and all the archaeologists have included sites by the name of Central Balochistan. The terms Jhalawan and Sarawan have been derived from Balochi words Saar (head or north) and Jhaal (feet or south) respectively and these describe the northern or upper and southern or lower regions of Central Balochistan (Stein 1931). Archaeological sites are much scattered in this region and there are numbers of small mounds in entire region. The mounds have not been properly excavated. That is why the present information about these sites is limited to its chronological sequence and cultural relation with other individual cultural sites in general and Balochistan Tradition in particular. The geographical location of the area is very important as it connects Persian Plateau with Indus Valley through “Mula Pass” (narrow pass which connects Makran with Jhalmagsi, Gandhawah and Sindh via Khuzdar) and rest of Northern Balochistan, Helmand region with coastal lines. This geographical location has been very

- 13 - important for traders, immigrants and conquerors throughout prehistoric and historical times. Central Balochistan’s cultural sites are as numerous and scattered as other parts of province i.e. northern and southern Balochistan. Its cultural sequence starts from “Ispelinji Valley” which is located about 40 miles south- east of Quetta and 30 miles east from Mustung district. The valley of Ispilenji is covered almost from all sides by towering mountains and there are two mounds in the valley i.e. mound I as being settlement area and mound II as burial place (North Balochistan and Kalat sites 1964). The sites have not been excavated therefore all data, pertinent to the site, comes from surveys and surface collections of artifacts. The pottery here has got cultural resemblances with multiple cultural wares of Balochistan and this show a frequent interaction of the people with all other regional cultures. The potsherds are made up of thin, hard and a fine texture of fabrics along with lots of geometrical motives (stepped and oval motives, chevrons of thick and thin motives, triangles, squires and circles) and other motives/designs consists of fish, pipal leaves and circular line like fish are depicted, the Wares are mostly colored with light pink to greenish-buff (North Balochistan and Kalat sites 1964). Other artifacts on the site include narrow-footed beakers, bowls and globular, narrow-footed vases, shallow dishes and objects includes chert blades, terracotta bangles, semi-precious beads, banded agate, alabaster bowl, cup fragments and few anthropomorphic terracotta figurines were collected (North Balochistan and Kalat sites 1964). The next important archaeological assemblage in the Central Balochistan is at Anjira and Siah-Damb which located in Surab valley of Khuzdar division. This is considered to be one of the Neolithic sites in Balochistan along with Mehrgarh and Kili Gul Muhammad sites. There are four occupational levels in Anjira I, II, III, and IV. Archaeological evidences suggest that the people at Anjira I came from KG III as there are number of similarities in their cultural materials (Cardi 1964). The different cultural phases at Anjira clearly shows a cultural evolution as there is an aceramic period (Anjira I), followed by ceramic period (Ajnira II) where crude basket- marked pottery along with chert scrapers, gouges, flake-blades, short blades and leaf-shaped arrowheads are found (Cardi 1964). The next level (Anjira III) shows a drastic cultural change as new pottery (with multiple colors and motives) and architecture is documented. The cultural change can be observed in ceramic industry and architecture as ceramic industry witnessed introduction of cream-slipped and orange/red slipped ware, which is associated with “Togua Ware” and houses were constructed with square stone foundations along with mud-bricks and rectangular shapes of different

- 14 - sizes (Cardi 1964). There are strong linkages in Anjira valley with Iranian traditions, Nal culture, Quetta valley and Makran region (which can be traced in pottery and lithic industry) and this shows that Central Balochistan has been a very active and culturally rich area for interaction of different regional cultures. This has played a vital role in the development of Central Balochistan economic, cultural and social sector. As the people of this region would have been in a continuous interaction with other people, who might have crossed this area for trade or any other purpose and this gives new ideas about the cultural development of their areas to the local population. This is the reason that one finds multiple cultural influences on this region which were observed in Ispilinji and Anjira. Balochistan Tradition: Cultural interaction and Chronology Mutual human interaction, in individual and social forms, has been a basic social and intellectual requirement throughout history. This interaction has been because of sharing common ideas and issues pertinent to common challenges and there solutions. It was part of the society of hunting-gatherers and it would allow hunter-gatherers to know exactly that from where they could get their games and even this would help them to develop a forecast of knowing possible routes of movement of games in a given area. This interaction also helped early people about archaic pastoralism and first harvestings. With passage of time and experience, early people got the idea about harvestings and pastoralism and this was first step towards replacing of nomadism with sedentary life. There are numbers of theories about the first settlement of human society and giving up of nomadic one but most influential has been considered one presented by Vere Gordon Childe (1892- 1957) who propagated a theory which says change in natural climate forced human beings and other living organisms to change their subsistence strategy. Men left hunting-gathering culture because games were becoming scarce and by experience man learnt that he can domesticate plants and animal, this decision taken by men in remote past, was first step towards permanent settlement (Neolithic Revolution). The first such settlement of hunter- gatherers found in South Asia is at Mehrgarh. In Zhob Mountains cave paintings have been found by Fazaldad Kakar which show a long cultural sequence starting from Paleolithic (Old Stone Age) to Neolithic settlement in Balochistan. Here the cultural development along with chronological order (Neolithic to Chalcolithic period) at different sites of Balochistan is given. Early Food producing Era Beginnings of the long term processes that provide the stable foundation of a state level society can be termed as Early Food Producing Era

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(Kenoyer 1998). The early food producing era is considered to be the time frame when for the first time men started to domesticate plants and animals. Plants (wheat and barley) were sowed by plowing and watered by irrigation system to produce food on the one hand and animals (goat, sheep and cattle) were domesticated for dairy, meat and plowing purpose on the other hand (Kenoyer 1998). This period of early food production is divided into two phases i.e. aceramic and ceramic period: aceramic is the period when men had not invented the art of pottery making, while ceramic is the period when archaic pottery making was started. With the elapse of time, pottery making developed into a complete art of crafts and there were skilled people who would make pottery for all kind of people in the society from lower to upper strata. In Balochistan Tradition, this incipient technology and others can be discussed in the following lines. Balochistan Food Producing Era: Mehrgarh I, II. KGM I, II. Anjira I, II, MQ I The cultural development in Balochistan got its root in northern Balochistan during c.7000 BCE in Mehrgarh and at a later stage in Kili Gul Muhammad in Quetta valley (C. J. Jarrige 1995) (Kenoyer 1998) (North Balochistan and Kalat sites 1964). This settlement was not rapid but an evolutionary process and spread over a long period of time. The early stage was Mehrgarh I, KGM I and Anjira I (Anjira I is chronologically not contemporary to early two sites), when only microlithic industry was found with grinding stones, cherts, stone axes and there was no pottery. This period is called aceramic period and chronologically it’s around c.7000 BCE to 6500 BCE (C. J. Jarrige 1995). The emergence of pottery was a major shift in the cultural development of Neolithic Balochistan as this gave birth to crafts and skilled labor system. This cultural change brought the next stage which is found in Mehrgarh II, KGM II and Anjira II. This cultural period consists of two stages i.e. IIA and II B. In the Mehrgarh IIA and KGM IIA the incipient pottery is found which have basket marks on them and these have been made in rough and crud form. In Mehrgarh IIB and KGM IIB there took place some changes in pottery making as it becomes more sophisticated and the basket marks on pottery disappear; the pottery is still handmade but it is more refined as compared to previous stage (Pearsall 2008). This phase also brought some changes in subsistence as people started to cultivate wheat and barley along with domesticating goat, sheep and cattle and the ideological patterns can also be observed in burial rituals. The rituals objects recovered from graves consisted of pottery and some precious stones, ornaments (beads, pendants of lapis lazuli, turquoise and steatite) and sacrificial animals, which were also buried with dead body. This shows that people of that period

- 16 - strongly believed in life after death and that is why they would bury goods of daily usage along dead body so that dead person might use these goods in next life (C. J. Jarrige 1995) (Kenoyer 1998) (Pearsall 2008). Chronologically this period starts from 6500 BCE to 5500 BCE. Regionalization Era Regionalization is cultural phases in which different cultural components come nearer to each other and this cultural mosaic describes similarities while covering the differences existing within the cultural group. The beginning of short-term changes from individual culture to regional one or integrating scattered cultures into more similar and regional in nature and orientation can be termed as regionalization process while the time duration taken by cultural development for regionalization can be termed as Regionalization Era. This process of Regionalization in South Asia emerged in Balochistan and this provided roots for the development of next phase called “Integration Era” (Kenoyer 1998). The timeframe of Regionalization phase is also called Chalcolithic period because during this period incipient copper tools were also being used and produced along with stone tools. Since the timeframe of Regionalization is long so here it’s divided into two phases for understating purpose i.e. initial phase and final phase and this division is made on the bases of chronological and cultural development being experienced in entire Balochistan. Regionalization Era (initial phase): Mehrgarh III, KGM III, Anjira II, Sohr Damb I, MQ I, II and Togau A-C, KB I, II. The process of regionalization in Balochistan falls, chronologically, between middle sixth millennium to late fourth millennium (5500 to 3300) BCE. This period in Balochistan witnessed some regional interactions and during this period there appeared further cultural changes in entire Balochistan. There appeared multiple sites almost in entire Balochistan which suggest that there was a major increase in the population and settlements as new sites were established in southern and central Balochistan (Pearsall 2008). This demographic change was due to improvement in subsistence strategies which resulted in agricultural surplus, thanks to more sophisticated irrigation and storage system along with major improvement in craft industry. This cultural and economic improvement can be observed in Mehrgarh III beads workshop, where excavations have revealed that an industry of crafts (mainly stones) was in progress which produced large number of beads, ornaments and seals and the crafts were made up of precious and semiprecious stones including jasper, sea shells, turquoise, lapis lazuli, copper, steatite and agate (C. J. Jarrige 1995) (Pearsall 2008). The presence

- 17 - of such exotic materials show clearly that there was a long distance trade system because all these precious and semiprecious stones were not locally available so these were being traded from long distances either from Helmand region or Indian ocean and Iranian plateau. The cultural change during this period can be observed in ideology and belief system too. The grave goods further decreased in number and material during this period as there were only few grave goods with limited number of precious items were placed along with dead body and almost no animal sacrifice was made as graves do not have any animal remains. This shows a major change in the basic ideology and belief system of death and life after death. But this belief system was not common practice in entire Balochistan as there were regional variations especially in southern Balochistan at Sohr Damb I; here dead body was buried with precious stones including lapis lazuli, carnelian, agate, steatite beads and pottery vessels (Pearsall 2008) (J. G. Shaffer 1978). Similar variation in the belief system can be observed in Miri Qalat II where dead body was painted with ochre and wrapped in cloth/met and the grave goods included axes, mirrors, spearheads, tools and objects made-up of stones, sea shell, fish bones and copper (Besenval 1994). This shows a regional variation and cultural diversity in Balochistan but the basic tradition remains the same as the pottery used for grave goods were polychrome wares which are categorized as Kechi Beg and Togua Wares. This shows a strong cultural relation in entire Balochistan with regional variations and cultural interactions. The cultural change can be observed in the pottery industry too as pottery was produced in a large quantity because pottery was being traded over a greater geographical horizon. The pottery during this time were thin- walled, red-slip, black-painted and well fired and these pottery were distributed from northern and central Balochistan to southern Balochistan, Mudigak I, Bannu Basin and Amri I (Pearsall 2008). There appeared polychrome Wares in KB II which are truly amazing for its geometric designs and color combination. This gradual change in technology and aesthetics of pottery makers was equally observed in Togua A-E stages as there appeared a gradual change in motif of caprids made on pottery in Togua A and same motif became a forepart in Togua B, shape becomes a hook in Togua C-D and at Togua E stage it is reduced only to a stroke (Cardi 1964) (Pearsall 2008). This change in demography, economic activity (long distance trade) pottery designs, technology, and in ideology was evolutionary, gradual and spread over a large area. This shows that people were in constant interaction and these interactions were bringing exchange of ideas which was

- 18 - responsible for the similar cultural patterns with regional variations. These exchanges of idea are due to trade links, intra-regional migrations or wars? It is unanswered question but it’s much clear that people were not living in isolation rather they had a large network of interaction and mutual exchange of ideas pertinent to crafts, raw materials, production technologies and socio- religious beliefs. Regionalization Era (final phase): Mehrgarh IV, V, VI, KGM IV, Damb Sadaat II, Anjira III, Sohr Damb I–II, MQ III, Nausheru I, II. The final phase of Regionalization Era in Balochistan brought some new but more integrating cultural changes which were practiced over a wider horizon with similar characteristics. These socio-cultural changes can be observed in almost all walks of life. These changes were mainly brought in settlement patterns, economic activities (trade and crafts industry) and ideological beliefs. The subsistence strategy changed during this phase as communal storage system replaced individual stores and cattle replaced sheep-goat pastoralism. This change in subsistence strategy was due to more well developed irrigation system and extensive cultivation of two crop system (wheat and barley) on one hand and large grazing areas for pastoralists on the other hand (Pearsall 2008). The change in the subsistence strategy was adopted because of demographic shift as surplus food production and its storage was need of the time. This demographic shift also brought changes in the crafts specialization which can be observed in the pottery patterns. The main pottery styles, horizon or wares in Balochistan Tradition have been categoriesed into Quetta Horizon, Kechi Beg Ware and Nal Pottery (J. Shaffer 1992). “Quetta Wares” (DS II,III, Mehrgarh IV,V,VI, Nausharo IA-C) identified by Piggot and Fairservis comprise buff/red ware, painted in black and geometric motifs with complex black-white contrasts and linear lines, figurative and floral designs are its striking feature (Fairservis 1964) (Pearsall 2008). The second category of pottery style in Balochistan is “Kechi Beg Ware” and this Ware was discovered by Fairservis and de Cardi. The texture of KB Ware is mostly black-on buff slip, KB bichrome (black designs, red-band with painted on buff ware), and white-on- dark slip (North Balochistan and Kalat sites 1964) (Pearsall 2008). These potteries are found almost in entire Balochistan but during late fifth and early fourth millennia BCE these are found in MR IV, V, VI, KGM IV, Togua A-C and Anjira III (Pearsall 2008). The third famous ware of Balochistan Tradition is called “Nal pottery”. This group of pottery is comprised of a combination of monochrome and polychrome Wares. The polychrome are painted with yellow, turquoise, black and red colors, along with geometric designs (complex, crossed and simple lining) and figurative motifs of birds,

- 19 - bulls, hybrid creatures and plant motifs and this pottery is found in Sohr Damb/Nal I, II, MR IV, V, MQ IIIA-B, and Nausharo IA-C (Pearsall 2008) The ideological belief/concerns during this period underwent further change as there appeared a large number of terracotta figurines which were different from famous “Zhob mother goddess”. The mother goddess figurines (found in Mehrgarh IV, V and Shahi Tump I, II) during this period were more anthropomorphic in shape and the hair style, ornaments and body structure was clearer and enhanced as compared to Zhob mother goddess which were flat in shape with no clear shape (C. J. Jarrige 1995). There was a change in burial traditions too as archaeologists observed further decline in grave goods in northern and central Balochistan but this decline in grave goods was not universal as in cemetery of southern Balochistan, especially in Shahi Tump (ST IIIA), a rich funerary culture was found and the grave had large number of goods including beads (made up of terracotta, shells and carnelian), seals and stone vessels along with Togua bichrome sherds which had white pigments (J. G. Shaffer 1978) (Pearsall 2008). Conclusion The emergence of Balochistan tradition was spread over long period of time and space. The cultural tradition saw its peak in the 5th to 4th millennia BCE and it was there too during mature Indus period but was dominated by Indus Tradition. It reemerged during the last phase of Indus too and was the period of localization process. The expansion in the size and number of cultural sites in Balochistan Tradition was based on the reasons but generally its agreed that it was due to the demographic change, change in irrigation and cultivation and emergence of communal storage system of surplus food, crafts specialization and emergence of long trade system suggests that this was great period of economic and cultural development in Balochistan. This economic and technological development in Balochistan was the main reason of mushrooming of settlement sites and long/complex trade system along with a regional cultural interaction which is prominent especially in pottery industry. The main three Wares i.e. Quetta Ware, Kechi Beg/ Togua Ware and Nal Ware, were produced at commercial level not only at its place of origin but everywhere in Balochistan. This clearly indicates that this mass production was not meant for local use rather it was used for commercial purpose over an extended area. The cultural interaction is much clearly depicted in the trade and technology of goods production as there are striking similarities in the raw materials and technology of making goods. As the source of raw material were located over a long distance from sites of manufacturing, there must be

- 20 - some people who were completely involved in the business of bringing these materials from such a long distance and this shows that these people had complete information of availability of raw materials and routes for access to the source. The raw materials were mostly at a distance from the sites of goods manufacturing, so the people who were in this business might not be limited to only one site rather they would hover from site to site and develop a business network over a number of sites. This interaction of people belonging from different areas of a same interaction zone would result in the exchanges of goods and information pertinent to raw material sources, cultural values and technological innovations made by both cultural sites and this would help in development of similar cultures. The emergence of new group of people, who were not engaged in agriculture or pastoralism rather bringing raw materials for crafts, might be the agent of cultural interaction. These people might be the early merchants and they would move from site to site and trade with local people. This trade did not limit to selling of goods or raw materials but exchange of ideas too. These continuous interactions of people within a geographical zone, developed traditions which are based on similar subsistence strategies, crafts production techniques, ideological belief and architecture. The same is true about Balochistan Traditions as its clear from availability of number of artifacts at one site which were produced on another site e.g. Quetta Ware and Nal Ware were found throughout Balochistan and the beads of Mehrgarh were found in southern Balochistan which suggests either these products were produced locally while barrowing idea or finished goods were traded between these sites. The socio-economic interaction of these chalcolithic people developed in a beautiful mosaic of cultural tradition of Balochistan, with collective similarities in external outlook but slight differences in individual cultural sites. The Balochistan Tradition, as like other traditions, has evolved because of these socio-economic interactions. If there would have been no interaction or limited interaction, then there would not have been a beautiful, culturally unified and interconnected Balochistan Tradition during the 5th to 4th millennium BCE.

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Bibliography

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C.Jarrige, R.H Medow and G. Quivron, J.F Jarrige. Mehrgarh: from Neolithic to the Indus Civilization. Field, Karachi: Department of Culture and Tourism, Governement of Sindh, 1995.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

CPEC Route Controversy: Problems and Opportunities

Archaeology & History Saeeda Mengal 1 Abstract History testifies the fact that major project of national importance becomes controversial in Pakistan, Kalabagh dam issue became disputed and could not be built. Similarly, there is seemingly imperishable controversy regarding the routes of China Pakistan economic corridor, it is very shocking why such conflicting narratives unfold about important national projects. This article traces the roots of CPEC route controversy. This paper is descriptive and analytical. There are basically three routes connecting the Gwadar port with Xinjang in China i-e Eastern, central and western Route. This paper deconstructs the argument advanced by the government of Pakistan in favor of Eastern route. Furthermore, it has been argued that imbalance ineconomic development leads to regional inequality fueling inter provincial discord and hatred. Such feelings of deprivation and resentment brings about insurgency and instability. Keeping in the view the greater benefit accrued from constructing the western route, the article recommends that the government of Pakistan should prioritize the western route in order to bring the under privileged areas of Balochistan into developed one and kept it par with other areas of Pakistan. This step on the part of government will help stabilize Pakistan.

Key Words: Gwadar, CPEC, Balochistan, KPK, China, Route

Introduction The schism over the CPEC Route has turned the relation sour between the Federation and Federating units. The lesser developed provinces i.e. Balochistan and Khyber Pakhtoonkhwa harbor serious reservation over any route change. This Project, like Kalabagh Dam, has fueled the centrifugal tendencies among the people of smaller provinces. The Government of KPK and Baloch Nationalist Leaders have put forward the old narrative that

1 Chairperson Department of History, University of Balochistan Quetta, Pakistan.

- 24 - political elite of the country is responsible for their backwardness and they are responsible for any route change. They argue that the political elite is diverting the original route to pass through eastern route. On the contrary, the government tried to assuage the concerns of Balochistan and KPK. To allay their apprehension, all Parties Conference was convened on 20th May, 2015 and it was unanimously decided that western route would be prioritized. However, the statistical data show that government didn’t follow on its promises pledged in APC. The Government gave various explanations to justly its position on CPEC Route. At last, it took the stance that CPEC is a “one corridor, multiple passage” project and Eastern route is prioritized because of Pre-existing infrastructure and stable security condition pervading there. The intellectual circles have come up with various explanations regarding route controversy. They argue that government is helpless in deciding the routes and justify their claims by putting forward the ‘Security Concerns’ and ‘Beggar can’t be chooser’ hypothesis. However, history testifies the fact that the route passing through western alignments has always been seen from strategic point of view by the conquerors and Colonial powers. Consequently, it is pertinent to say that perhaps the fears and reservations of the people of Balochistan, Fata and KPK are rooted in past injustices perpetrated on them. Hence this project, like Kalabagh Dam, has fueled the centrifugal tendencies among the people of smaller provinces. This project seems to become another source of inter- provincial strike. It is very shocking, why the narratives about highly important national projects unfold in this way? How the Controversy began?

Initially, people were oblivious to the number of routes and the entries to the corridor plan. They only knew about a huge Chinese investment and development of Gwadar port. However, as time passed on, people came to know about various routes connecting Gwadar with Xinjiang in China. Instead of making the whole corridor plan and its various routes crystal clear to the public, Government played no fewer roles in exacerbating the confusion lurking in the minds of people. The Government took various positions to explain the corridor plan and its infrastructure development. First, the Government held the view that there would be no change in the route. This stance of Government raised many questions, then it answered them. People started to questions about the original route of CPEC. Questions of route and what was the original route were regularly discussed were. It was the time that the Government made it clear to the public that there were three routes i.e. Eastern, Central and Western. And further added that three

- 25 - would be built simultaneously. The Government took a U-turn and presented another explanation that the three routes would be built in stages and Eastern route would be prioritized because of Pre-existing infrastructure. Backing out on its promises made in All-Parties Conference. This is how the controversy erupted between the Federation and Federating units. This controversy seems unlikely to die out. Following conclusion is drawn from the debate that either government itself was ignorant of the number of routes and came to know about it with the passage of time or it wanted to conceal the real facts and information from the public for unknown reasons. Resultantly, the vacillating position of government over the CPEC routes can be held responsible to kick off the controversy. (Narani, 2016)

Now it is pertinent to look at the Eastern and Western routes and make a comparative analysis of this benefits and pitfalls. The Eastern route is a Six- Lane Highway that starts from Gwadar and passes through Panjgur, Khuzdar, Ratedero, Kashmore, Multan, Faisalabad, Hassanabdal and onward. The Eastern route passes through relatively developed provinces of Pakistan i.e. Punjab and Sindh. It connects the two largest cities of Pakistan i.e. Karachi and Lahore.

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On the other hand, the Western route passes from the lesser developed provinces of Pakistan i.e. Balochisatan and KPK. It takes its start from Gwadar and passes through Turbat, Panjgur, Kalat, Quetta, Killa Saifullah, Zhob, Dera Ismail khan, Hassanabdal and onwards. (Shabaz, 2015)

Opposition from KPK and Baloch Nationalists

Provincial Assembly of Khayber Pakhtoon Khwa opposed the Eastern route. KPK Assembly passed a resolution against any route change. Moreover, it threaned to purchase land for the Eastern route in KPK. KPK Government held the view that Eastern route is the shortest possible route and it passes through the backward area. It can help minimize the poverty and unemployment ratio in these areas. Hence, the Baloch Nationalist Leaders are of the opinion that Eastern Route should be completed on priority basis. (Ahmed, 2015) The Baloch Nationalist Leaders posed staunch opposition to the project that the local people would likely to lose control over natural resources. Besides this, they have serious apprehensions that multi-billion dollar project would not benefit the local residents. Their reservations are not baseless rather rooted in the past injustices inflicted on them. History is testimony to the fact that territory of Fata, KPK and Balochistan routes have been used for defense purpose only by the Colonial Powers. They only laid down railway tracks to these areas in order to quickly mobilize their army to curb the advancing Russia during "Great Game". However, following the policy of mercantilism, the colonial powers established canal system and related infrastructure in Punjab and Sindh in order to boost agricultural growth and subsequently gain maximum Economic benefits. Resultantly regional inequality was created by

- 27 - the Colonial Powers. Pakistan inherited this regional inequality after independence. The Pakistan Government did very little to bridge the gap and continued on the footsteps of Colonial Policy. It is a golden opportunity to narrow down this regional inequality. However, the Government seems non- serious in eliminating the deep concerns of smaller provinces. Any carelessness on the part of Government is likely to aggravate the apprehensions of smaller provinces, thus endangering the federal integrity. In short, the opposition from smaller provinces took such a serious proportion that the embassy of China in Islamabad issued a statement to resolve the conflict.

"China hopes the relevant parties in Pakistan could strengthen communication and coordination on the CPEC to create favourable conditions for the project." (The Express Tribune, 15 Jan, 2016)

Argument proposed in favor of Eastern Route

Various justifications are advanced in favor of Eastern route. First argument is built on the "Beggar can't be chooser" hypothesis. It is argued that it is Chinese foreign direct investment; as a result, the Pakistan Government wields no authority to funnel these investments on the particular projects.

Second justification is in favor of Eastern route is that it is safe and secure. It is further argued that pre-existing road connections save time and investment. However, the three justifications advanced by Government or some writers are baseless. First the money lent for developing transportation infrastructure from Gwadar to Xinjiang is not Foreign Direct Investment (FDI). It is basically concessionary loan provided by the Exim Bank of China.

"The Exim Bank of China will land the Government of Pakistan approximately 11 billion to overhand the country transportation infrastructure at heavily subsidized conversionary loans with an interest rate of 1.6%." (The Nation, 15 Jan, 2016)

Hence the government of Pakistan possesses complete authority to build any of the routes on priority basis without any Chinese constraint.

The Second argument that Eastern route is safe and right to the extent that it is relatively peaceful and not prone to any insurgency. However, the government ignores the fact that it is vulnerable to natural disasters. During summer, Monsoon rains cause severe flood and destroy the infrastructure.

- 28 -

The flood in 2010 is testimony to this fact. On the other end, fog creates many problems in winter for the drivers.

Another justification is advanced by the government is that pre-existing road connection save time and investment. This justification by the government ignores the fact that it will deepen the regional inequality; hence it will fuel the cycle of migration from relatively lesser developed areas to developed areas. This regional inequality is likely to exacerbate the sense of deprivation among the people Balochistan, Fata and KPK. Hence this sense of deprivation fans of feelings of resentment against the federation. There is no denying the fact that Regional inequality leads to provincial hatred, instability and civil wars. Civil war between North and South USA was outcome of such regional inequality. In fact, this huge multi-billion dollar investment is part of Chinese Government effort to bring the Western China on an equal footing with the Eastern China. Hence the Pakistan Government needs to learn from USA and Chinese examples.

Comparative Analysis of Eastern/Western Route of CPEC

Comparing the Eastern and Western routes, one comes to the conclusion that Western route is more beneficial for Pakistan in terms of equitable and balanced development. The Western route is the shortest than other two routes. The Western route is 2674 km's while the Central and Eastern routes are 2756 km's and 2781 km's respectively. Hence the shortest route is Western and longest is the Eastern.

The Eastern route passes through relatively developed areas of Pakistan. These areas are highly productive and thickly populated. The average population density along the Eastern route in 264 km2. The total area under cultivation along the Eastern route is 10.3 million hectares. On the contrary, the western route is thinly populated and average population density is 98 km2. 2.9 million hectares make up for the cultivated land along the western route. Hence the cost of land acquisition and dislocation compensation is much higher on the Eastern route compared to Western route. (Muhammad, 2015)

Besides this, many bridges need to be built on Eastern route due to Indus River. Twenty-five (25) bridges need to be built on the Hyderabad to Sukkar section of the Eastern route. Fifty-six (56) bridges are to be built on Sukkar to Multan section. Collectively, Eighty-One (81) bridges are to be built on these

- 29 - two sections of the eastern route. On the contrary, only Fifteen (15) bridges need to be built on the Western route. (Fareeha, 2015)

The most convincing argument in favor of Eastern route is that it is safe and secure. There is no denying the fact that Western route is mired with conflict and insurgency. However, a deep analysis of the history testifies that inequality has been the outcome of object poverty, burgeoning unemployment, serve of deprivation, unequal distribution of resources and power asymmetries. Hence passing the route through Punjab and Sindh lands is likely to ferment controversies in the province. On such an undesirable conditions the whole corridor plan is jeopardized.

Conclusion

It is concluded that the Western route is not only shortest then the Central and Eastern routes. But it also incurs low examples because of minimized land acquisition and dislocation compensation cost. Moreover, prioritizing the Western route is likely to mitigate the regional inequality. It can also help alleviate the fears of smaller provinces. Hence wisdom demands that Western route should be prioritized in order to create regional equality, eliminate inter-provincial discord. Keeping in view the isolation of Pakistan in the region. It is need of the hour that the Political Leaders discard their parochial mindset and thrill for an independent, self- sufficient and well- integrated prosperous Pakistan.

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References

Ahmed, W. (2015). Balochistan CPEC another view. Islamabad: The Daily times.

Fareeha, R. S. (2015). China Pakistan Economical corridors line of Development not lines of divide. Islamabad: The Tribune.

Muhammad, S. A. (2015). The Far Reaches of the corridor. Islamabad: The Tribune.

Narani, A. (2016). CPEC route controversy routed. Islamabad: the news international.

Shabaz, R. (2015). Eastern corridor route Pakistan China to Sign financing deals. Islamabad: The Trubne.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

The role of Hindu Ratans in the consolidation of Akbar’s Empire

Archaeology & History

Dr. Badshah.i.Rome1, Dr. Javed Iqbal, 2 & Muhammad Nawaz 3

Abstract

The present article explores the contribution of Hindu part of Nauratans of the Akbar’s court, who provided magnetic leadership in different fields to raise the Empire on strong and firm foundations. This qualitative study also investigates that Akbar was a farsighted politician and statesman who attracted intellectual luminaries to his court and constructed an intellectual galaxy of nine erudite men to be known as Nauratans. Here the researcher strives to highlight that the Hindu Ratans irrespective of their religion and caste applied their energies and provided their services in different walks of life.

Keywords: Akbar, Nauratans, Hindu Nauratans, Mughal Emperor.

Introduction The Mughal Emperor Akbar who ruled India during the 16th century AD was an illustrious ruler. He was the greatest among the Mughals who ever ruled the Indian peninsula. Though Akbar was illiterate, but he patronized men of letters and attracted intellectual luminaries to his court and constructed an intellectual galaxy of nine erudite men to be known as Navaratans or ‘Nine Jewels’. This intellectual pool of Akbar was constituted of two groups. One group comprised of Hindus and the second group was of the Muslims. The Hindu part of the intellectual bank was consisted of Birbal, Raja Todar Mal, Raja Man Singh and Tan Seen.

1 Assistant Professor Department of Pashto University of Malakand, Pakistan. 2 Assistant Professor Department of Pashto, University of Balochistan Quetta, Pakistan. 3 Lecture in Pakistan studies SBB University Sheringal, Pakistan.

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Birbal An advisor in the court of the Mughal Emperor Akbar, popularly known in the Indian subcontinent for his folk tales was appointed by Akbar as a poet and singer in around 1556–1562. Being a part of the Navaratans, he was very close and dearer to the Emperor.1 His real name was Mahesh Das who born in 1528, in a village near Kapli, present-day Uttar Pradesh, India. His father was Ganga Das and mother, Anabha Davito. (Ibid) Educated in the Hindi, Sanskrit and Persian, Birbal gained fame throughout India by composing prose and poetry in Braj language. He was a shining star at the court of Raja Ram Chandra of Bhatha, under the title “Brahma Kavi” and also served in the court of Ambar. (Mahajan. 1993) The first interaction of Akbar and Birbal is very intereseting. Most of the historians agree that Akbar met Birbal in one of his hunting expeditions, and was so impressed by this young man`s wisdom that he invited him to his court where a warm welcome was accorded to him and appointed him as a poet and singer between 1556 and 1562. After few years he was given the honorable status of ratans. (Journal of the Royal Asiatic Society of Great Britain and Ireland 698) He was given the title of “Kavi Rai” (poet laureate) of the Emperor within a few years of his stay in the court. Akbar named him ‘Birbal’ with the title of “Raja”. Birbal comes from Bir Bar or VirVar which means courageous and great, but the facts remain that he was not known for his bravery or for any military skill in his life tenure in the court of Akbar. Akbar gave titles to his Hindu subjects according to their traditions and S. H. Hodivala writes that it could have been taken from a character in the folk tale Vetal Panchvinshati. (Mahajan. 1993)

By the dint of his services and devotion to the Emperor, he rose to the key and prominent positions in Akbar’s court and became a part of Akbar’s the Nauratans. Birbal served for 30 long years in the court of Akbar where he discharged his duty in different fields with honesty, devotion and commitment. He accomplished each assignment assigned to him by the Emperor.1 Birbal gained a prominent and dominating position among Akbar’s Nauratans, despite of the jealousy of some of the courtiers. The Emperor bestowed upon him twenty five honorific titles. He was admitted to the rank

1 See Short biography of Birbal at www.http://preservearticles.com/2012031026034/short- biography -of -birbal.html

- 33 - of 2000. Birbal was highly esteemed in the eyes of Akbar, that’s why he was the only courtier whose house was next to Akbar’s own chamber at Fatehpur Sikri. One of the seven gates was known as Birbal gate. (Ibid) By the combination of Hindu and Muslim beliefs, Akbar had introduced a new religion in India to be known as Din-I-Elahi which acknowledged him as God’s representative on the earth and Birbal being the only ratan embraced the new religion without questioning its validity which indicated his love and affection to his Emperor. (Ali. 1966) Contrary to military background, he often actively participated in Akbar’s military expeditions and often led them to successes. Taking advantage of the chaotic condition, during Gujarat expedition in 1572, Birbal accompanied Akbar and showed great feats of courage. He also accompanied Akbar in a military expedition against Mirza Muhammad Hakim, the ruler of Kabul who had raised a standard of revolt against Akbar. (Sharma. 1999) In 1586 Akbar sent Zain Khan for the subjugation of Yousafzai tribes, but he failed to do so. Thus Akbar sends another force under the joint command of Birbal and Abdul Fateh to reinforce Zain Khan. Due to a sort of difference between Zain Khan and Birbal, they could not evolve an effective strategy to meet Yousafzai tribes. A fierce battle was fought at Ambella in which Birbal along with 8000 soldiers were killed and his body lost in this bloody campaign and was never found. This was shocking news for Akbar. He expressed his deep grief over the loss of his favorite courtier and not take-in food or drink for two days. He was worried for not finding his corps for cremation. (Ibid) Man Singh Raja Man Singh was born on December 21, 1550 in the house of Raja Bhagwant Das and Rani Sa Bhagawati Ji Sahiba of Amber. Both Akbar and Raja Man Singh were two personalities, of the same age who had everlasting impact on sixteenth century’s Indian politics, society, history and economy. They are remembered with golden words in the political annals of India. He was the most confidential general of Akbar, who enlisted him among the Nauratans of the royal court. (Kapoor. 1960) His father Raja Bhagwan Das was one of the most trusted nobles of Akbar’s court. During his father’s life he frequently used to visit the royal court. After his father’s death in 1589, Man Singh was not only appointed as a courtier, but also was given the title of Mirza, Raja and the mansab (rank) of 5000. On August 26, 1605 mansab of 7,000 was given to Man Singh, which was the highest rank in the army of Akbar. Akbar called him Farzand (son). Man Singh was a trusted soldier and enterprising general in Akbar’s Nauratans who accomplished many assignments assigned to him by Akbar. He applied

- 34 - his energies to suppress the rebels anywhere they raised their heads. (Prasad. 1966) Though Akbar enjoyed the support and company of highly genius and talented class of his time, but he was himself a farsighted statesman, having the qualities of both head and heart. He fully realized that his Empire would be very weak if it was not based on the broad policy of reconciliation and cooperation of his subjects. He wanted to build a strong Empire based on the cooperation of not only Muslim community, but also of the other communities specially the Rajputes who not only constituted the military core of the Hindu community but also formed about 3/4th of the total population of the State. That’s why he tried to win the hearts of the Hindus in general and Rajputes in particular by following a policy of reconciliation and he succeeded to secure the support of the Rajputes to such an extent that they rendered their valuable services to his Empire and even shed their blood for the cause of the Empire. In addition of other Rajputes, Raja Birbal, Raja Todarmal and Raja Man Singh were the Ratansof Akbar court. (Ibid) In order to secure the support of Rajputes, he also entered into matrimonial alliances with them. Raja Bihari Mall of Jaipur was the first Rajput Raja who gave his daughter, Jodha bai (maternal aunt of Raja Man Singh) in marriage to Akbar in 1562. This alliance was a keystone of Akbar’s Rajput policy. (Ali. 1966) Dr. Bani Prasad says about this marriage, “This marriage symbolized the dawn of the new era in Indian politics; it gives a country remarkable sovereign, it secured to four generations of Mughal Emperors the services of some of the greatest captains and diplomats that medieval India produced.” (A Short History of Pakistan) In the light of the policy of reconciliation, Akbar appointed the Rajputs to the highest posts of power and responsibility both in the civil and military administration who shed their blood for the cause of the Emperor and Empire. Man Singh was one of among them who even did not hesitate to raise weapons again his coreligionists. The policy of peace with Rajputs paved way for the conquest of many Rajput States without any résistance. With the fall of Chitor into the hands of Akbar, the chiefs of Ranthambor, Bundelkand. Bikaner and Jasilmir soon surrendered to Akbar and accepted his suzerainty, but the Rana of Mewar, MaharajaPratap Singh was not ready to bow down his head to Akbar. His sense of freedom forced him to fight against Akbar forces to maintain his liberty. (Ali. 1966) Akbar as a far-sighted politician who first tried to secure Mewar by using diplomatic channels and sent Man Singh to Maha Rana Pratapto sign a treaty with Akbar to accept Mughal sovereignty. But Maha Rana Pratap turned

- 35 - down to accept Akbar's sovereignty and challenged Akbar in an open field because he considered the Mughals, invaders, intruders and foreigners on Indian soil. After the failure of diplomatic channels, under the directions of Akbar, Man Singh led Mughal army, started from Ajmer against Rana Partap on 3 April 1576. A fierce battle was fought on June 18, 1576 at the open field of Haldi Ghati. In the Battle of Haldi Ghati, it is estimated that Rana Pratap had 3000 horsemen, some elephants and the same number of Bhil warriors at the head of Rao Poonja. Rana Pratap army was aided by a small artillery unit, under the command of Hakim Khan Sur. (Ibid) The Mughal army was composed of 10,000 horsemen out of them were 4,000 Rajput warriors. The Mugal force was also supported by some elephants and infantry. The Mughal army was a beautiful amalgamation of Hidus, Uzbeks, Turicks, Kazaks and Sayyids. In the field of Haldi Ghati, both the army of Rana Pratap and Akbar remained engaged in fierce battle for all the day. The Mughal army was facing the might of Rana Pratap’s army and was about to flee from the battlefield. But meanwhile the Mughal army surrounded Rana Pratap and his death was quite eminent, but one of his loyal commanders, Jhala Man, put the Rana's helmet on his head and died in his place and thus enabled him to escape. After his escape, Rana's army lost heart and drunk a cup of humiliation from the hands of Man Singh’s army. The Mughal army won the battle of Haldi Ghati and from there Man Singh advanced and captured Gogunda, but the whole situation was not under the command of Man Singh because Rana Prataphided in the thick forests from where he started guerrilla warfare. He kept his struggle on and succeeded in the liberation of all of Mewar except the fort of Chittor. Despite his success, Akbar was not happy over the new development and held Man Singh responsible for Pratap's escape from the battlefield. And thus he stopped talking with him for some time. Conspirators also fed this to his ears, but Akbar's doubts cleared when he visited Ajmer’s shrines of Khwaja Moinuddin Chishti in the following year and collected firsthand information about Rana’s escape and thus his misconception about Man Singh removed. (Beveridge. 2000) Expedition to Kabul In 1580, some leading Muslim nobles led by Qazi Muhammad Yazdi raised a standard of revolt against the religious policies of Akbar and took oath at the hands of Mirza Hakim, Akbar's stepbrother and Governor of Kabul to be the emperor. Akbar sent an army to teach a lesson to the rebellion, while he himself left for Kabul accompanied by Man Sing. On March 8, 1581, Akbar arrived the banks of River Indus and stationed there and sent an advance

- 36 - force at the head of Man Singh to Kabul. Mughal troops crossed the swelling Indus River led by Man Singh. Hearing the news of Mughal arrival, Mirza Hakim fled to Gurband. Following the army, Akbar himself arrived in Kabul on August 10, 1581.Mirza Muhammad Hakim surrendered to Akbar and thus was pardoned, but his sister "Bakhtunissa Begum" was nominated as the Governor of Kabul instead of him. After Akbar’s returned to Fatehpur Sikri; Bakhtunissa remained as a titular, while Hakim acted as the actual Governor. He died in July, 1582 and Kabul was annexed by the Mughal Empire and Man Singh was appointed as Governor who remained in Kabul for some years. (Ibid)

Expedition against Yusufzai In 1585, Yusufzai and "Mandar" tribes revolted against Akbar.Akbar sent an army under Zain Khan, Hakim AbulFateh and Raja Birbal to crush the revolting tribes. But they not only failed to crush the rebels, but lost the major part of the Mughal force, including Bibal in the famous battle of Ambella. Akbar then sent Raja Todar Mal accompanied by Raja Man Singh to crush the revolt. Todar Mal emerged successful in defeating the rebellious Afghan tribes. But the far-sighted military commander Raja Man Singh knew that the real menace was behind the Khyber Pass and it was difficult to cross the pass, where Afghan tribes stationed. Man Singh with the help of Rao Gopaldas evolved an effective strategy and crossed the Khyber Pass and decisively defeated five major tribes of Afghans, including Yusufzai and "Mandar" tribes and the area remained peaceful thereafter.1

Conquest of Orissa In 1588, Man Singh was appointed as the Governor of Bihar. Meantime Qutlu Khan Lohani, an Afghan nominee of Akbar in Bengal defied the central authority and declared himself as an independent ruler with the title of "Qutlu Shah". Raja Man Singh marched against him but before facing Man Singh’s might, he was killed by Rao Gopaldas of Nindar. After the death of his father, his son, Nasir Khan offered resistance to the Mughal forces, but soon he surrendered paid homage to Man Singh on 15 August 1590.After victory Raja Man Singh signed a treaty with Nasir Khan under which the latter was appointed the Governor of Bengal.Nasir Khan did abide by the treaty for two years and then stood on an open revolt and siege Jagannath Temple of Puri Orissa. Man Singh marched against Nasir Khan and defeated him on April 9, 1592 in a battle near the present day Medinipur town and

1 See Raja Man Singh Biography at www.mapsofindia.com.

- 37 - expelled him from Orissa. Orissa then was annexed to the Mughal Empire and was merged with the province of Bengal.1

Governor of Bengal, Bihar, Jharkhand and Orissa On 17 March 1594, Raja Man Singh was appointed the Governor of Bengal, Bihar, Jharkhand and Odisha. Due to geographical contiguity he made Rohtas (Bihar) as the headquarter of all the above mentioned provinces. He fortified the capital and built a fort here to be known as Rohtasgarh Fort. He also constructed a Haveli (Palatial House) in Rohtasgarh Fort, which still stands to this date. On 9 November, 1595 Man Singh laid the foundations of a new capital of Bengal at Rajmahal, Jharkhand and named it Akbar nagar, after the name of Akbar. Akbar nagar possessed a central position in its contiguity with Bengal and Bihar. Man Singh beautified Rajmahal with palace, fort and a mosque called Hadafe Mosque. During his Governorship, he expanded the frontiers of the Mughal Empire by annexing the old kingdoms of Bengal, Bihar and Odisha. He defeated Maharaja Pratap Aditya of Jessore and brought the famous idol of "Shila Devi” to Amber which still stands, still present in the fort of Amber. Raja Man Singh served three successive terms as Governor of this area, in 1594-98, 1601–1605, 1605- 1606. (Sarkar. 1984)

Jahangir and Man Singh Prince Salim fell into the addiction of alcohol and opium and disobeyed the royal orders. He further annoyed Akbar by murdering his closest friend and teacher, Abul Fazal. Akbar tried his level best to mend his ways, but in vain. His both sons, Murad and Danial had died in youth. Now the royal Darbar had divided into two groups on the question of next Emperor. Raja Man Singh and Mirza Aziz Koka were the strongest supporters of Khusrau while Mir Zia-Ul- Mulk Qazmini and Syed Khan Barah very strongly supported the cause of Jehangir to the throne. In 1605, during his illness, Akbar realized the gravity of the situation and appointed Salim as his successor. Though Man Singh opposed Salim's accession to the throne, but he paid homage soon after Saleem’s coronation ceremony and remained loyal to the Emperor till his death. Jahangir also realized the important position of Man Singh in the affairs of the Empire and thus remained cordial with him up to a certain extent and appointed him on important positions in the Empire. He was appointed as a Governor of Bengal on November 10, 1605 for a short period, but soon he was replaced by Qutb-ud-Din Khan Koka on September 2, 1606. In 1611 the southern provinces of Ahmed nagar, Berar and Khandesh shed obedience to the central Government and challenged the Emperor

- 38 - under Malik Ambar. Jahangir sent force at the head of Raja Man Singh to crush the rebels and restore the Empire’s authority over there. Raja Man Singh accomplished the assignment successfully. (Ibid) Man Singh died a natural death on July 6, 1614 at Ellichpur. Following his death, he was succeeded by his son Raja Bhau Singh.1

Cultural achievements Raja Man Singh was not only a professional soldier and commander, but also a staunch believer of Hinduism. He was a staunch follower of Shri Krishna. He constructed many temples in the different parts of the Empire such as the temple of Krishna in Vrindavan. He spent a huge amount of one crore rupees on the construction of the said temple. He also constructed a temple of Krishna in his capital, Amber. The said temple is situated near Amber Ghati of Jaipur known as "Kanak Vrindavan". He also constructed the temple of Shila Devi at Amber Fort. He added much beautification to his palace at Amber. Though he was a staunch admirer of Akbar but he not only refused to embrace his religion Din-i-Ilahi, but also opposed this religion in strong words. It is believed that his son Jagat Singh I received religious education from Goswami Tulsidas and Man Singh himself used to attend his religious lectures regularly. Tulsidas was not only a great religious scholar, but also a poet of great insight. He devoted much of his poetry to Rama and Hanuman. Man Singh was much inspired by his poetry and often uttered his poems.1 When the Mughal army was hesitating to cross the Indus River at Attock, he used the following couplet of Tulsidas, Sabebhumi Gopal ki, ya men Atakkahan Jake man men Atakhai, so hi Atak raha 1 (All land belongs to one deity, where is hindrance in that? But they who have hindrance in their souls are hindered). By uttering these couplets he infused a new spirit into the soldiers and they led by Man Singh crossed the river without caring their lives. It is believed after winning Odisha, Man Singh decided to create a naval force to attack "Sri Lanka". But one of his soldiers uttered the following couplet of Tulsidas: Raghupatidinodan, vipraVibhishanjanike Man mahipat man, diyoDanKimilijiye

1 See Dr. Naria H. Hebbar,The nine gems of Akbar, at www.http:// boloji.com/index.cfm.5April,2003, Accessed on 23rd November,2015.

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(Lord Rama had given Lanka (in donation) to Vibhishana as a Brahmin. O Raja Man Singh, stop! How something, once donated, can be taken back. Hearing this he dropped the idea of winning Lanka.1 Raja Todar Mal Raja Todar Mal was one of the Nauratans of Akbar’s court who was born at Laharpur, district of Uttar Pradesh. He was Khatri Rajput by caste. In the prime of youth his father died and all responsibilities of his family livelihood fell on his shoulders.2 To meet his expenses, he was in search of job and finally he got the job as a writer in the revenue department of Sher Shah Suri where he received considerable experience in the revenue affairs (Mahajan. 1993) but he received much popularity when he successfully materialized the construction of the fort of Rohtas in Punjab during Sher Shah Suri dynasty with the sole objectives of halting Ghakkar raids and also act as a curtain to the Mughals in the North-West.3 After the fall of Suri dynasty, he entered into the royal services of Emperor Akbar. Despite of expertise in economy, he also displayed great feats in military expeditions. When Daud Khan, the Afghan ruler of Bengal raised a standard of revolt against and annoyed Akbar by capturing the fort of Zamina, in 1574, Akbar ordered Munim Khan the governor of Jaunpur to proceed against Daud.Todar Mal accompanied Munim Khan in this expedition. A decisive battle was fought, in which Munim Khan’s horses run away, but it was due to the ceaseless efforts of Todar Mal that Bengal was added to the Mughal Empire. "What harm, " said Todar Mal "If Alam Khan is dead; what fear if the Khan Khanan's horse has run away, the empire is ours!"(Ali. 1966) After settling several financial matters in Bengal, he came to Akbar’s court successfully where he was employed in the revenue department. (Mahajan. 1993) Having impressed by his talent, Akbar appointed him finance minister (Mushrif-i-Diwan) in 1575.In 1576 he was sent to Gujarat to deal Muzaffar

1 See Dr. Naria H. Hebbar, The nine gems of Akbar, at www.http:// boloji.com/index.cfm.5April,2003, Accessed on 23rd November,2015. 2 See Amir Ali Khan, Akbar Badshah Ki Nauratan, at www. Error! Hyperlink reference not valid. kitabghar.org/bookbase/ameeralikhan/Akbarbadshahkenauratan.php 3 See Raja Todar Mall athttps://reflectiveindian.wordpress.com/2013/02/24/raja-todar-mal/

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Hussain, who had defied the authority of the center. Accompanied by Wazir Khan, Todar Mal inflicted a crushing defeat on Muzafar Hussain, who fled from the battlefield.1 From 1580 Bengal was in the state of unrest and rebellion broke out throughout the province. Akbar sent several expeditions to restore peace to the province but failed. In 1584, Akbar sent Raja Todar Mall and Mirza Aziz Koka, who restored peace and tranquility to the troubling province. (Mahajan. 1993) In 1586 Akbar deputed Zain Khan for the subjugation of the rebelled tribes of Yousafzai, but he could not get the desired results in this expedition. Thus Akbar sent another force at the head of the joint command of Bir Bal and Abdul Fateh to reinforce Zain Khan. Since there already existed some sort of difference between Zain Khan and BirBal, therefore they failed to evolve an effective strategy to meet Yousafzai tribes. A fierce battle was fought at Ambella in which Birbal along with 8000 soldiers were killed and his body was never found. This was one of the largest military losses for Akbar. In order to restore the military prestige of the Mughal Empire, he deputed Raja Todar Mall and Raja Man Singh for the conquest of this region. The two generals launched a very fierce operation against the rebelled tribes and ultimately were successful in obtaining submission from them. (Ali. 1966) Babur and Humayune had inherited the land revenue system from Delhi Sultanates and they introduced no changes therein. Under this system the whole India was divided into jagirs and the jagirdars had to deposit a fixed amount of money into the central treasury. In return, they extorted from the peasants of their own choice. Thus, the said system led to the exploitation of the peasants. When Sher Shah came into power after the fall of Humayune, he realized the loop holes of the system and introduced some radical changes in it and classified the land on the basis of fertility and then got it measured. When Akbar took over charge from Bairam Khan, the condition of the finance o the kingdom was deplorable. The land of the kingdom was parceled out into jagirs which was put under the possession of soldiers and officials. The area under jagirs was more than the crown land. The treasury was empty and on one occasion when Akbar needed some amount on account of some necessary official business, he found to his astonishment that the purse did not contain even a petty sum as 15. This incident was an eye opener to Akbar who determined to overhaul the financial system of the Empire. (Kapoor. 1960)

1 Anand M. Sharan and Bhairab L. Das, “Life of Raja Todarmal- His bravery, his taxation policy, his place of birth and his caste” see at http://www.engr.mun.ca/~asharan/TODARMAL/TODARMALV6.pdf. Dated 8th.July,2014.

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In 1560 Akbar appointed Abdul Majeed Khan as Diwan (Finance Minister) but he could not achieve any appreciable success in this regard. He was replaced by Aitemad Khan in 1563.He devoted his energies to evolve an effective and productive land revenue system and separated the Khalsa lands from the jagirdari lands, but this attempt of Aitemad Khan could not satisfy the Emperor and was replaced by Muzaffar Khan in 1564. He appointed ten senior qanungoes and got prepared an estimate of the total revenue, which was called Hal-i-Hasil. The estimate was not entirely correct and brought about no desired changes. Shahabuud-Din Ahmed Khan, who took over in 1568, restored to Nasq and Kamkut systems by which a range estimate of the produce was prepared and revenue was called through landlords and other middleman, but it was also not a productive system to be adopted permanently. In 1570, Muzaffar Khan was re-appointed to the same post. Now it was a challenge for Muzaffar Khan to come up to the expectations of the Emperor. In his second tenure, he restored back the system based on Hal- I-Hasil and improved it further. Jagirdari lands were also brought under this system, the record, of the quality of land, its produce and revenue prices and others were also fixed under this system, this also provided a foundation on which Dahsala system was raised. (Ibid) The credit for the land revenue system goes to Raja Toda Mall who had done useful work in this regard under the guidance of Sher Shah Suri and further made improvement during Akbar’s reign. When Gujrat was conquered in 1573, the revenue system of that province was handed over to Raja Todar Mall who made the revenue system of the said province, so effective that he was promoted to the rank of Mushrif-i-Diwan (Finance Minister) in 1575 and Diwan-i-Kul (Chief Finance Minister) in 1582. He was assigned the task of reconstruction of the revenue system of the whole Mughal Empire.1 In 1582 Todar Mall in the capacity of the Chief Finance Minister introduced his famous financial reforms to be known as Zabti system, Regulation System or Dahasla. This system may be divided into five parts. 1. Measurement of Land. Under Dahasla the whole of the cultivable land was measured with the help of bamboo jarib whose pieces were joined together by iron rings. The fundamental unit used for the measurement was Sikandar Lodi’s Gaz of 41 digits instead of Sher Shahs’sGaz of 32 digits. The bagha was the basic unit of the area which measured 3600 square yards. The total cultivable land of the whole Empire was measured. 2. Classification of Land. The whole land of the Empire was classified into four categories on the basis of cultivation.

1 Muhammad TS Awan,” Revenue System of Akbar” See at http://www.cssforum.com.pk/awards.php

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i. Polaj Land. This land was annually cultivated for each crop and was never left fallow ii. Parauati Land. This land was cultivated for alternate year to secure its fertility. iii. Chachar Land. This land was left fallow for three or four years to recoup its fertility. iv. Banjar Land, which left fallow for five or more years (Bhatti.) 3. Assessment of the State-share. The assessment of the state-share was always made on the basis of the official records (Jama-Bandi) prepared and maintained by Amil-Guzars assisted by Amils who again assisted by Bitikchis, Qanungos and Patwaris in their respective fields. The State-share for the Polaj and Parauti Land was fixed 1/3rd of the average produce of the past ten years. But in the case of Chaucer Land, for the first time when the seed was sown in the field, the State-share was 1/15 and was increased in the subsequent years gradually till it reached 1/3rd. Similarly, in the case of Banjur Land the State –share was minimum and was increased till only in the fifth years. 4.Payment of the Land Revenue. Under Zabti system the farmers were given liberty to pay the revenue either in cash or kind. 5.Collection of the Land Revenue. The land revenue was collected twice in a year--- one the Hari ( Kharif) crops and other the Sawani (Rabi) crops. In collection of land revenue, the headman of the village lent full cooperation to Amil-Guzar and his subordinate staff. The village headman had to receive 2.5 percent of the land revenue as a commission. The Emperor had issued instructions to the collectors to first recover arrears and then the current land revenue. Dahasla system eliminated the presence of middlemen to save the peasants from exploitation and under this system every cultivator was required to sign a document of Qabuliayat and Patta. The State also granted remission of revenue in case of natural calamity to the crops in any part of the Empire (Kapoor. 1960) To ensure the efficiency of the system, Todar Mall introduced changes in the language and character used for the revenue system. At the time of his predecessor, all records of the revenue system was to be kept in Hindi by Hindu Muharrirs. Now he ordered that all Government records should be kept in Persian. By these efforts, he forced his co-religionists to learn the language of their rulers. This historic decision of Todar Mall had far reaching

- 43 - results in the reign of Akbar. This measure enabled the Hindus to compete for the highest positions in the court. During the reign of Akbar, Zabati System had gained much popularity in the Empire. Even his successors had carried on the same revenue system. Though the Mughal dynasty, died out, but the system he introduced was followed by both the Marathas and British in a large degree. (Ibid) Tired of ministerial affairs in 1589, he sought permission from Akbar applied to go to the banks of the Ganges, as he wished to die there. Akbar first allowed him to go, but soon he called him back from Hardwar, and told him that looking after the Empire affairs was more virtuous than sitting on the banks of Ganga. He unwillingly returned and died soon on 11th. November, 1589in Lahore.According to the Hindu traditions, his body was cremated.1 The Mughals were great patrons of music. According to Lane-Poole, "the art of improving quatrain on the spot, quoting Persian classics, writing a good hand and singing a good song were appreciated at the time of Babur who himself was fond of music. He not only liked music, but himself wrote poetry. Humayun was also fond of musicians and singers and had fixed Mondays and Wednesdays for that purpose.” (Mahajan. 1993) Tanseen Akbar was also a great lover of music. According to Abul Fazal. "His Majesty pays much attention to music and is the patron of all who practice this enchanting art. There are numerous musicians at his court, Hindus, Iranis, Turanis, Kashmiris, both men and women”.1 According to Abul Fazal. "Akbar was the master of such knowledge of the science of music as trained musicians do not possess; and he had likewise an excellent hand at performing especially on the Sakarah (kettle-drum)." "Akbar made a special study of Hindi Vocalization under Lai Kalawant or Miyan Lai who taught him every breathing and sign that appertains to the Hindi Language."1 Tansen was the Nauratan, musician and poet in the court of Akbar. He is considered to be the father of the Indian classical music that dominates the entire of the Northern India. He was born in a Hindu family of Gwalior. His father Mukund Mishra was also a famous poet of his time. He received the title "Miyan" from Akbar. Sangeeta Sara and Rajmala are his important

1 Anand M. Sharan and Bhairab L. Das, “Life of Raja Todarmal- His bravery, his taxation policy, his place of birth and his caste” see at http://www.engr.mun.ca/~asharan/TODARMAL/TODARMALV6.pdf. Dated 8th.July,2014.

- 44 - documents on music. He is also the founding father of 'Drupad' style of music. (Davar. 1987) Tansen displayed musical talent at the age of five years when he came under the discipleship of Swami Haridas of Vrindavan and experts in the Dhrupad style of singing. The ruler of Gwailor recognized his talent and conferred upon him the honorific title 'Tansen'. Now the question arises, howTansen became a disciple of Haridas. One legend is that Haridas was passing through the forests when Ramtanu’s imitation of a tiger impressed him. Another version is that his father wanted him to be a musician and sent him to Haridas to learn music. From Haridas, Tansen not only learnt dhrupad style of music, but he also guided him how to compose in the local language. During his apprenticeship, Tansen's father died, and he returned home and began to sing at a local Shiva temple. (Ibid) After spending some time in a Shiva temple, Tansen went to the darbar of Shaykh Muhammad Ghaus of Gwalior and eventually became his disciple. Though his name is not found among his Mureeds(Fans), yet the burial of Tansen in his Shaykh's mausoleum indicates his conversion to the faith(Islam) of his spiritual guide. (Ibid) The life and works of Tansenwere highly influenced by the tutelage of Shaykh Muhammad Ghaus in the Sufi tradition and Swami Haridas in the Bhakti tradition. Tansen was also influenced by other singers in The singers in the court of Gwalior court and the Queen of music, Mriganayani. BaijuBawrahave deep imprints on the life and works of Tanseen. (Ibid)

After getting spiritual inspiration from his mentor, he joined the court of King Ramachandra Baghela of Rewa, where he remained from 1555–1562 and gained much fame there. From where his popularity reached Akbar’s ears and sent his messenger Jalaluddin Qurchi to Ramachandra and asked for Tanseen.King Ramachandraun willingly permitted Tanseen to go to Akbar’s court and thus Tansen joined Akbar's court in 1562 at the age of 57 where he was warmly welcomed by Akbar and eventually becoming one of the trusted Navaratnas of his court. Akbar conferred upon him the title of Mian, and he has been known by the name of MianTansen. Akbar was so much impressed with the music of Tanseen that in his first performance; he was given one hundred thousand (100,000) gold coins.1 The fort at Fatehpur Sikriis closely associated with Tansen's tenure at Akbar's court. A beautiful pond was built near the emperor's chambers

1 See Hitesh Basantani, MiyanTanseen at www.personal.psu.edu/users/h/a/hab186/css2.html

- 45 - beautified with a small island in the middle, where musical performances were given. Even today this pond can be seen near the public audience hall Diwan-i-Aam. Tansen used to perform different ragas at different times of the day and the emperor along with audience honored him with coins.1 Musical Legacy Tansen as a musician surpasses all other musicians in Indian classical music. He can be compared Amir Khusru and Swami Haridas. His ragas are often prefaced with Mianki ("of the Mian"), e.g. Mianki Todi, Mianki Malhar, Mianki Mand, Mianka Sarang. He is the creator of several ragas like Darbari Kanada, Darbari Todi, and Rageshwari. Almost every gharana (school of music) in India tries to trace its origin to him. The Dagar family of dhrupad singers believes themselves to be the direct descendants of not Tansen but his guru, Haridas Swami. After Tansen, some of the ideas from the rabab were fused with the traditional Indian stringed instrument, veena; one of the results of this fusion is the instrument sarod which does not have frets and is popular today because of its perceived closeness to the vocal style. (Banerjee. 2003) The Culture Department of Madhya Pradesh Government has founded some national and state level annual awards to honor art in its various forms and set new national standards in the field of art and literature. Tansen award was founded in the year 1980 and carries Rs. 1, 00,000. Tansen award is presented every year in Hindustani classical music, during TansenSamaroh at Gwalior. (Wade. 1999) Legends Tansen's biography generally consists of legends. There are stories that Tansen was bringing down the rains with the force of Raga Megh Malhar and lighting lamps by singing his famous raga Deepak. Raga Megh Malhar is still an important raag in the Indian music, but raga Deepak is no longer known. There is a popular myth that it disappeared with the passage of time because it could indeed bring fire, and was too dangerous to sing. It is also famous that he was able to bring wild animals to listen with attention. Once, a wild white elephant was captured, but it was fierce and could not be tamed. Finally, Tansen sang to the elephant that calmed down and the emperor was able to ride him. Such was the power of his music that when he used to sing in the court of Akbar, it is said that candles used to light up automatically. (Ibid)

1 See Music of India: Classical singers: Tanseen at music.indobase.com/classical- singers/tanseen.html.

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The date of death of Tanseen is disputed. According to one version of the story, Tansen died on 26 April 1586 in Delhi. Akbar and many of his courtiers attended his funeral procession. Another version says that Tanseen died on 6th May, 1589. But all the historians are unanimously agreed that Tansen was buried in the mausoleum of Shaikh Muhammad Ghaus in Gwalior. Like his date of death, his cause of death is also disputed. Many of his admirers are convinced that his death was caused by a fire while he was singing his famous raga Deepaka.1 Every year in December, an annual festival, the TansenSamaroh, is held in Gwalior to celebrate Tansen’sdeath anniversary. (Davar. 1987) Contribution to Music Tansen's brought up in a conducive musical atmosphere both with Swami Haridas in Bhakti tradition with Shaikh Muhammad Ghaus in Sufi tradition led to the fusion of the two types of music which dominatedTansen's work. His musical repertoire consists of several ragas. Some of his notable works include Miyanka Bhairav, Darbari Kanada, Miyanki Malhar, Miyanki Todi, Rageshwari, Darbari Todi and many more. The credit for creatingthe Dhrupad style of singing goes to Tansen and his teacher Swami Haridas. Tansenalso inspired many musicians. His musical style had a deep impact on the musicians in the court of Gwalior and also the musically proficient queen, Mriganayani.2 Popular Culture Several Hindi films have been made on Tansen's life and works. Some of them are Tansen (1943) produced by Ranjit Movietone, K.L. Saigal and KhursheedBano.Tansen (1958)and SangeetSamratTansen (1962).Tansen is also a central character, though remaining mostly in the backdrop, in the historical musical BaijuBawra (1952), based on the life of his eponymous contemporary (Neogy. 2005). Tansen's story was extensively researched and showcased in a Pakistan Television's series in the late 1980s where the classical singer's entire life was explored. The series was written by Haseena Moin.

1 See SayoniaMitra,Legends behind Tanseen atwww.https://quora.com/What-are-some- legends-behind-Tansen-the-musician 2 See David Courtney, Tanseen at www.http://chandrakantha.com/articles/indian_music/tansen.html

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Conclusion The Mughal Emperor Akbar was an illustrious ruler. He was the greatest among the Mughals who ever ruled the Indian peninsula. Though Akbar was illiterate, but he was a far-sighted politician who picked up nine men of minds from the length and width of the Empire. He patronized these men of minds and constructed of them to be known as Navaratansor ‘Nine Jewels’. This intellectual pool of Akbar was constituted of two groups. One group comprised of Hindus and the second group was of the Muslims. The Hindu part of the intellectual bank was consisted of Birbal, Raja Todar Mal, Raja Man Singh and Tan Seen. These Hindu Ratans were expert of different fields who applied their expertise in their concerned fields and played their vital role in the consolidation of the Empire.

References

Ali, Prof. K. (1966). A new history of Indo-Pakistan (since-1526) (Lahore: Aziz Book Depot, 34, 57, 59, 61,62, 178-180

Banerjee S. K. (2003). "The classical music tradition of Rewa (M.P.) in the 19th and 20th century A.D". Journal of the ITC-SRA, 17.

Beveridge, H. (2000) (Tr.) The Akbarnama of Abu´lFazl, Vol. III,( Kolkata: The Asiatic Society) ISBN 81-7236-094-0.

Bhatti, Muhammad Suhail,(N.R)Muslim rule in India and Pakistan (711- 1707 AD) (Lahore:Imtiaz Book Depot),546.

Davar, Ashok. (1987). Tansen-The Magical Musician, (New Delhi:National Book Trust, National Book Trust,1987), 39,50,55,60, 70

Journal of the Royal Asiatic Society of Great Britain and Ireland.698

Kapoor, G. S. (1960) History of India, Mughal Period (1526-1707)(New Delhi: S.Chand and Company LTD) 118, 176-177

Mahajan. V. D.,(1993). Mughal rule in India (New Delhi: S. Chand and Company LTD, Pp.82, 83,115, 116,120

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Neogy, Prithwish. (2005). Rabindranath Tagore on Art and Aesthetics: A selection of Lectures, Essays and Letters, (Kolkata: Subarnarekha,2005) 90

Prasad. R. N. (1966). Raja Man Singh of Amber (Calcutta: World Press Private Ltd), 89, 101

Sarkar. Jadunath, (1984). A History of Jaipur, (1503-1938), (New Delhi: Orient Longman), p.81,86.

Sharma. S. R. (1999). Mughal Empire in India: A Systematic Study (Delhi: Atlantic Publisher),787, 780

A short history of Pakistan 479.

Sharan, A. M. and Das, B. L. (“Life of Raja Todarmal- His bravery, his taxation policy, his place of birth and his caste” see at http://www.engr.mun.ca/~asharan/TODARMAL/TODARMALV6.pd f. Dated 8th.July,2014.

Tanseen. Jayant Desai. India. 1943.

Wade. Bonnie C, (1999) “Imaging Sound: An Ethnomusicological Study of Music, Art, and Culture in Mughal India”Asian Music vol.30,No.2(Spring-Summer,1999),139.http://www.jstor.org/stable/ 834317 P143

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Asfan-Jahe: Discovery of an old City of Balochistan A historical description

Archaeology & History

Ghulam Farooq1, Yousuf Ali Rodeni 2, Aziz Ahmed 3 & Mohammad Javed Sarparah3

Abstract The land of Balochistan has a great historical background. A huge part of the history of this area is still hidden and unexplored. The real history of Balochistan has not been defined by any one. The historians tried to define the whole historical events, sites and realities, but no one could explore the all historical events and realities. So, it is to say that this area is still virgin and unexplored, and it needs more research and investigation. The following article is about an area which has been discussed in the historical books but now it is hidden and unknown. This area was called Aspan jahe in Persian and Balochi languages and Asfan jahe in Arabic language. This article is descriptive in nature and analytical research method also exists in the statement. The primary and secondary kind sources were consulted for the purpose. The objectives behind this study are to explore the newly discovered area of Balochistan with their historical and social importance.

Key Words: Aspan Jahe, Arab Historians, Balochistan, Balishtan, Islamic Caliphate, Mastnug, Persian, Qandhar, Sebi Introduction The caliphate of Caliph Hazrat Ali marked the beginning of Islamic dynastic rule. Right after the incident of Karbala Banu Marwan (Marwan family) the Umayyad consolidated their rule in new colonies of Arabs. There had been several great rulers in Umayyad dynasty that expanded the boundaries of Arabia. During the region of Walid bin Abdul Malik the army of Islam conquered the areas of Spain, Sindh, central Asia and China.

1 Assistant Professor (History), Balochistan Study Centre, University of Balochistan Quetta, Pakistan. Email: [email protected] 2 Assistant Professor, Pakistan Study Centre, University of Balochistan Quetta, Pakistan. 3 Lecturer, Department of History, University of Balochistan Quetta, Pakistan.

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Muslim victories in Spain by Tariq bin Ziad, in Africa by Aqba bin Nafeh and Musa bin Nuser, in Sindh by Mohammad bin Qasim and in Turkistan (Central Asia) to China by Qutiba bin Muslim brought a considerable expansion in the boundaries of Islamic State. By this time the vast land of Balochistan also came under the Arab rule. The Arab invasion of Balochistan had started at the final stage of Caliph Hazrat Umar reign in 644 AD or 23H. (Tibri. 2004. P-109) However, during this time on the one hand Arab army was engaged in destroying Sistan and on the other hand Hakam bin Umar Altaglabi after conquering Karman had reached into Makran. Defeating the combined army of Sindh and Makran at the bank of river Nehing he added Makran to the frontiers of Arab state. Arab army wanted to move further but Hazrat Umar stopped them going further into the hard and mountainous areas of Makran. (Baloch, 2012. Pp. 310-11) Thus, during the reign of Caliph Hazrat Umar Islamic army had reached at the frontiers of Balochistan and slowly and gradually they moved deeper. The series of Arab conquest continues even after the four pious caliphs. When Umayyad started ruling Islamic state the conquest of Arab forces touched its heights and they reached Sindh. In 712 AD Mohammad bin Qasim defeated the ruler of Sindh Raja Dair and raised the flag of Arab forces over Multan. (Langer, 1968. P-24) This marked the end of Arab invasion in south Asia and Arab forces could not exceed Multan till the end of its rule. In 750 AD Abbasid overthrew Umayyad and constituted Abbasid dynastic rule over Islamic state. This marked the beginning of a new age in Islamic history (Ibid, P-24). The veteran rulers of Abbasid also played pivotal role in the ascent of Arab rule. During Abbasid period under the ruler ship of Abu Abass Alsafah, Mansor, Haron ul Rashid, Mamon, Jaffar, and Mutasim there was a noticeable increase in the conquests of Arab forces and Baghdad emerged as centre of science in education. Witnessing several ups and down Abbasid rule finally ended in 1258 AD due to the invasion of Tatar conqueror Halako Khan. Tatari’s killed the last ruler of Abassid Mutasim-b-Allah by folding him into a carpet. (Ibid. P.53)

Aspan Jahe From 750 to 1258 A.D Arabs ascended all point of development at the cost of destruction and decadency of the countries under their occupation. Arab not only imposed heavy taxes on them but also put them into the eternal slavery by using the name of religion. Consequently, most of the nations under their occupation rebelled against Abbasid rule and the started arm struggle against Arab oppressions. An impartial study can easily disclose the oppressions and

- 51 - suppressions of Abbasid ruler owing to which the period faced a series of rebellions. Particularly there existed a continuous rebellion in Balochistan during the whole Abbasid period. Arab historian recording the details of these wars in their books also mentioned about the continuous uprising of Sistan, Khurasan, Makran, Turan, Qiqanan Sehra-e-luth, Kiman and Mazendaran. They identified these rebellious people as Koch-o-Baloch and Ikrad (Kurds). While mentioning these rebellious people in their books they wrote their names with their nationalities such as Alsistani, Kirmani, Manojani, Miroski, Jaski and so one. (All Arab historians for instance Ibn Huqal ibn Khuldun, Ibn Maskoya, Ibn Khurdazba, Alama Tbri, Alyaqobi, Albalazri, Nasir Khusro Yaqoob … while discussing Baloch regions in their historical and geographical books had necessarily mentioned these tribes). Abbasid era is known for the development of education and science and the birth of many great scholars and philosophers. Hence the knowledge produced by them benefited both Eastern and Western civilization. Beside other field Abbasid era is also known for its great scholars of history and geography. They have compiled such histories which are even helpful for todays’ researchers and are being used as references in historical research. These scholars include Ibn Hoqal, Ibn Khaldun, Alama Tbri, Al maqasdsi Albladi, Nasir Khusro and many other historians. These scholar and historian have written many expressive and authentic books of history and geography that after passing hundreds of years they are still known to be the best sources of knowledge and are helping the researchers in there researches. No doubt, many of the Arab historians and geographers were travellers, who used to maintain their daily diary. Later on they added these accounts as a part of their books. It is due to this fact that these histories are considered to be authentic. Because they are the eyewitness and primary sources of histories they have produced. Owing to the writing of these geographers and historians, Arab scholars are well aware about many cities and people of Balochistan. Arab historians have recorded in detail about Balochistan and its many places in their writing which guide us to unearth the ancient history of Balochistan. Moreover, the renowned books of their time contain descriptions about many areas of Balochistan with their name and characteristic. There literatures carry details about many cities of Makran. (Al-Bilazari. Pp-103-11) And on the other hand the accounts of many cities of central Balochistan such as Taran (Khuzdar) Mashki (Mashky-Kolwa) Qiqanan (Kalat) Mastanj (Mastung) and Sebi (Sibi) are also part of their literatures. Besides, they also phrased all these cities as provinces. Such as province of Makran and its cities, province of Armabel and its villages,

- 52 - province of Turan and cities and outskirts areas are well described by these historians and geographers. (Brahui. 1990 Pp- 95-115) Ibn Hoqal comprehensively composed about an Eastern province of Abbasid era and named it Balshan. He identified the main cities of Balishtan as Saibi, Mastanj, Benjohe and Asfan-jahe. (Al-Muqqaddisi. 1906, p-95) According to writers the province of Balishtan stretched over from Qandhar to Sibi meanwhile he includes Qandable (Gandawa) among the cities of Turan. Balish is, indeed, distorted form of balush and has evolved into Balishtan. These are Arabic word and Arabs still uses Balush for Baloch. Therefore, Balishtan is Arabic and initial name of Balochistan historically. Balochistan was the very region Arab named it as Balishtan walishtan or Balishtan in their writings. Ibn Hoqal argument that the entire region expanding from Kandahar to Sibi was referred as Balochistan is authenticated in which he طبقات ناصری by Mulana Minhan ul Siraj’s acclaimed book makes mentions of Belus alongside Qandahar. (Siraj. 1995. P. 1018) Besides British military official major H.G Reverti, in his famous books “Notes on Afghanistan and Balochistan” writes the ancient name of Qandahar as Belus. (Raverty. 1990. Pp-801-2) These evidences suggest that during Arab era Balochistan was used for a specific region which clearly indicates that this region was home to Baloch tribes for at least a thousand years onwards and it is possible that these tribes inhabited this region even earlier. A majority of Arab historian mention Balochistan province and its cities one of which is Isfanjae or Asfan-jahe. The renowned author G.Lee Strange who has compiled the Arab geographers’ accounts of Eastern provinces also writes that the geography of Asfan-jahe was unknown. He writes “The Arab geographers have referred the adjacent regions of Sibi as Balis or Bashkal and Balish or walishtan Istakhri’s writings suggest that Sibi was capital of this region. And the rulers of the time had his fortress in the small city of Al-Qasar which was in the proximity with Asfan-jahe. In this region Asfan-jahe had the status of a second class city. Anyhow the exact location of this city was still unknown. However the referred accounts suggest that its location lied to the north of Sibi in the region of Ziringe’s city Benjoe. .also make mentions of the region of Mastung or Mastanj مقدمی andاصطخری According to them this entire region was consisted of two thousand and two hundred villages.” (Strange. 1986. Pp-524-25) The above mentioned accounts ascertain that many ancient cities of Balochistan still have their ancient name while many other have modified names. And many such ancient cities names have completely changed. And

- 53 - such an altered name continues to exist. According to G. Lee Strange the exact location of this city Asfan-jahe was still undiscovered. However, he argues that this town (Because referred as second class city) was located in between Sibi and Belus or Balishtan. These accounts suggest that this word Asfan-jahe itself is not an Arabic word, but a pure Balochi word. And its Arabic version has evolved from Balochi and mispronounced as Asfanjahe or Aspaan-Jahe which means stable or a place where horses are abounded. This is further authenticated by the fact that Kalat region has been a well-known market for producing and trading of noble race horses. Most of the Arab historian also mentioned about the horses of Kalat region. Hence it can be argued that the word Asfan-jahe has derived from the Balochi word Aspaan-Jahe. It is also evident from the )پ( fact that the Arabic language unlike Balochi does not have the alphabet and, therefore, it has changed Aspan-Jah into )ف( and have substituted it by Asfan-jahe. Now what remains to be unearthed is that the region around Kalat that best represents the name geography and other mentioned characteristics of Asfan-jahe. Such a city could be found around Sibi Mastung and Quetta. So G. Lee Strange accounts of existence of such an ancient city or its reminiscent substantiate his claims. Although G Lee Strange mentions the name of this city, he does not give any clue regarding its geography. The Arab historians do talk about the adjacent villages of Kalat among which some are still unknown to us. They also mention of Albeza which is considered to be the present city Bencha. And no doubt the city lies around Sibi and Mastung they named it as Asfan-jahe as may be the present This city not only has resemblance to the name of .(اسپلنجی) region Isplenji mentioned city, but the region of Mastung and Kalat have also been famous for nurturing and trading of noble race horses with huge pasture land. اسپلنجی Brahui. 1990. Pp-84, 106-7) Beside the topography and climate of) support the argument that the region is fertile for cattle production with huge expense of pasture land. Even at present time these regions and its surrounding ares are famous for agriculture. Its mountain range contains natural streams and its fertile plain continues to maintain grass and pasture lands in the entire season. These pasture land contribute to a healthy life for cattle. All the available literature mention this region. No doubt, after Ibn Hoqal all the historians and geographers do write about this city but they fail to specify its geography. It is possible that only the old name of Isplenji continues to exist but ancient city is replaced with new one. This claim seems true due to existence of

- 54 - archaeological remains of the city. These archaeological sites prove the existence of an ancient city Asfan-jahe mentioned by Arab historian. We just have to uncover the reality of this city. The subject, indeed, requires more research which not only leads to the new revelation on Balochistan but also help us to review the ancient history of the region. Hence it is also expected that new discoveries leads to new revelation which help a great extent to right the trajectory of historiography of Balochistan.

Conclusion The area of Balochistan is full of such kind of historical sites and old ruined towns. Most of these areas have been discussed in the historical books written by Arab and Persian historians. During Persian and Arab period the area of Balochistan was a cross road between East and West. The same position of this area is still exists. The town of Aspan jahe have been mentioned in the all those ancient books which are about the area of Balochistan. Most of the authors of these books are Arabs and Persians. These historians mentioned many areas of Balochistan in their own dialect or they gave them name on their own. Arab historians travelled in the different parts of Balochistan in different times. Many Arab writers focused Balochistan or some parts of this area in their books in detail. All those historians, daily diary writers, tourists and writers whose interested in the land of Balochistan, they discussed the ethnic, socio-political and geographical history of this area. According to these sources at that time Balochistan was divided into many parts and all these parts had their own names, like, Mekran, Mashkey, Tooran (Khuzdar), Armabil (Lasbela), Quaiqanan (Kalat), Bukan (Kharan) and Budha (Kachhi). All these areas were provinces. The many Arab and Persian historians mentioned another province of Abbasid dynasty as Balishtan. According to these writers that this province was the eastern colony of Abbasids and it name was Balishtan or Walishtan. This province consisted of the areas (towns or cities) of Sebi (Sibi), Quetta, Mastunj (Mastung), Aspan Jae and Banjoe. The capital of this province was Belos or present time Qandhar. As we know that the ancient Sebi is present time Sibi and Mastung is still called Mastung. The town of Aspan Jae was situated between Sebi and Mastung. It is my hypothesis that the ancient time Aspan Jae is now called Isplinji or Asplinji. This word has no meaning in any local language Balochi or Brahui. This famous town is situated in south-east of Quetta and in the east of Mastung, while, the Sebi is situated in the east of

- 55 -

Aspan Jae or Isplinji. In my opinion Aspan Jae was situated near the present time Isplinji or this is the ancient name of this town. And the town of Banjoe could be the present time Panjpai, which is a town and situated in the west of Quetta.

Recommendations & Suggestions 1. This hypothesis needs more research work. 2. The primary sources would be the obliging in the solution of this problem. 3. I have recommended some important and very authentic resources for the better solution of the problem and to confirm the hypothesis in the end of references. 4. The ancient and old ruins historical and archaeological sites of Balochistan need more research and excavation on priority basis. Because without primary sources and excavation of archaeological sites, it would be difficult to explore and write the history of Balochistan and its surrounding countries fairly. So, I suggest that concerned departments and institutes fulfill their responsibilities and excavate the important places and sites for the exploring of true history of the area and the inhabitants of Balochistan. 5. I suggest that, the Department of Archaeological Studies of University of Balochistan immediately began its academic activities in the campus. 6. I suggest that the Cultural Department of the Province of Balochistan organize itself and assure its duties and responsibilities.

- 56 -

References

Al, Bilazari. Ahmed Bin yahya. Fathoo Al Baladan. Translated by Syued abulkhair Mododi, Takhlekat, Lahore

Al Muqqadisi. Shams Ud Din abi Abdullah (1906). Ahsan Al Taqaseem fila Marofat al Aqaleem. Laden.

Baloch, Farooq. (2012). Balochistan Ky Tezibi Naqosh, (Lahore: Fiction House, 2012)

Brahui, Dr. Abdul Rahman, (1990) Balochistan Main Arabon Ky Ftohat Aur In Ki Hkomatein, (Mstung: Zemrud Publications,),

Lenger, William L. (1968, Encyclopaedia of World History Part One: History Of Islam, trans, Mulana Ghulam Rasool Mehr, (Lahore: Sheikh Ghulam Ali and Sons, 1968), 13.

Strange. G. Lee. (1986). Jughrafia Khilaft-e-Mashriqi, Translated by: Professor Mohammad Jameel-Ur-Rehman, Muqtadirrah Qaumi Zaban, Islamanad.

Siraj, Minhaj-Ud-Din. (1995), Tabqat-e-Nasiri, Translated by: H. G. Raverty (Maj:) Asiatic Society of Bangal, Calcutta.

- 57 -

Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Human Resource Development (HRD) Paradigm: Empirical Based Evidence of Balochistan Province

Business & Commerce

Dr. Noor Ahmed Rodeni 1 Abstract The purpose of this research is to highlight the importance of professional education for the human resource development in Balochistan. The aim of this research was to explore the important areas of human resource development with special reference to Balochistan, a province of Pakistan. For the research study, Quetta district was selected and a sample of 375 respondents was selected from Quetta district. Through the simple random sampling, a survey was conducted through questionnaire and data was collected. Later the data was analyzed by SPSS, The results reveals that the team building strategic planning and efficient communication and time management got the highest weighted score (1163, 966,956) with mean values (2.94, 2.58, 2.55,) and SD (1.40, 1.39, and 1.396) and ranked were placed its 2nd, and 3rd, respectively. Whereas less than half (47.7-47.7%) of the respondents agreed that the competency level and knowledge management was the important areas of human resource development and rank order were placed at 1st and 2nd respectively. Based on the results, the following recommendations were suggested. To strengthen the capacity building the in-service training in different professional areas is important. Learning process can be enhanced through a systematic and lifelong learning policies in terms of professional education, institutional development and economic capacity pertaining to HRD activities Promoting the development of impartial training series in order to increase and trigger up the professional values and competency level of the professionals.

Key words: Soft human skill, imperative areas, HRD, empirical based, Balochistan

1 Pakistan Study Center University of Balochistan Quetta, Pakistan. Email: [email protected]

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Introduction Human Resource Development is the framework for helping employees to develop their personal and organizational skills, knowledge, and abilities (Sen, 1992). Human Resource Development includes such opportunities as employee training, employee career development, performance management and development, coaching, mentoring, succession planning, key employee identification, tuition assistance, and organization development (Wikipedia, 2011). Balochistan is the largest but least developed province of Pakistan with its 347190 squire kilo meters, occupying almost 44% of the total land surface of Pakistan. Approximately, 77% of Balochistan's inhabitants live in the rural areas. Most of these inhabitants are engaged in a variety of agro- pastoral activities, depending on the ecological possibilities in the arid and semi-arid conditions characterizing much of the province. The way of life of rural dweller is mostly nomadic and often livestock raising and agriculture is the main source of survival (Rena, 2006). Education is an important component of economic and social development and contributes significantly to a country’s overall growth and development. The progress and welfare of an area is directly dependent on the level of education in that society, because, the members of the society, including male or female can only be suitable if they are educated. It is the level of education that enhances the capabilities of human beings; it raises the level of consciousness and awareness of the members of society and their understanding of the problems faced by the society (Amjad, 2005). The development of human resource is one of the paramount factors for economic growth and development because the efficient, competent and capable human resource can be used to accelerate the process of economic development as it has been said that human capital along with physical capital gears up the society towards development (World Bank, 1995; World Bank, 1997). The human resources of Balochistan are to be properly trained to play its due role in exploiting these natural resources. The huge reservoir of minerals in Balochistan will boost the economy of the province and country. In Pakistan, HRD is influenced by lack of funds and qualified HRD staff. The government of Pakistan allocates a small amount of budget for HRD activities (Shah et al., 2011). However, the nonprofit sector, a public-private partnership sector, seems to be more organized in its HRD efforts (SMEDA, n.d.). Rationale of the Study Deficiency of professionals in difference areas of expertise in Balochistan is mainly due to lack of investment and interest in human resource development. Due to lack of professionals the competency level of man power is adversely affecting productivity in all the sectors of the economy.

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There is a dire need to develop the appropriate strategies, design new programs and establish quality institutions to promote HRD initiatives to overcome the gap between the existing potential and desired potential (Kelly, 2001). This study is intended to highlight the importance of professional education in the human resource development of the province. Objectives of the study Followings are the specific objects of the study: 1. To find out the demographic information of the respondents. 2. To determine the soft human skill and imperatives areas of HRD in study area. 3. To developed the recommendations of HRD for policy makers.

Materials and Methods Research can be defined as the search for knowledge, or any systematic investigation, to establish facts, solve new or existing problems, prove new ideas, or develop new theories, usually using a scientific method (Wikipedia, 2011). Survey is considered to be the best method to carry out researches in the field of social sciences. The main task of the research workers in social science is to investigate general conditions prevailing in the study area. The data collected from respondent’s views regarding HRD practices regarding soft human skill and imperative area in purposively selected Quetta district in Balochistan province. A preliminary survey was conducted in Quetta District of Balochistan by using simple random sampling technique. Total 375 professional respondents from different categories were personally investigated for collection of primary data. A comprehensive questionnaire was developed for this purpose based on 1-3 Likert types of scaling. The Statistical Package for Social Sciences (SPSS) computer software was used for data analyzed. RESULTS Demographic profile of the respondents Demographic characteristics play an indispensible role in decision making process of the respondents. These aspects of data are presented in table-1

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Table 1: Distribution of respondents according to their designation Designation Frequency %age DDOs 30 8.0 DEOs 28 7.50 FOs 28 7.50 SWOs 28 7.50 VOs 28 7.50 Doctors 28 7.50 SDOs 28 7.50 AD environments 30 8.00 Pharmacists 30 8.00 Lawyers 30 8.00 MBA Professionals 30 8.00 Bankers 30 8.00 any other 27 7.20 Total 375 100.% Survey Data (2013-14) Designation play imperative role for the development of any organizational and institutional process. Table 1., (8.0%) of the respondents were Deputy District Offices, Assistant Director Environments, Pharmacists, Lawyers, MBA Professionals and Bankers. Whereas rest of (7.50%) of the respondents were District Education Officers, Forest Officers, Social Welfare Officers, Vet Officers, Doctors and Sub Divisional Officers. Table 2: Distribution of respondents according to their age

Age (years) Frequency %age 18 to 25 12 3.2 26 to 35 76 20.2 36 to 45 184 49.1 46 and above 103 27.5 Total 375 100.0 Survey Data (2013-14)

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Age is the important demographic characteristic of the respondents the data regarding this aspect presents in Table 2. Half (49.1%) of the respondents were between the age of 36 to 45. years. Whereas (27.5%-20.3%) of the respondents were between the 36-45 and 26-35 years of age respectively.

Table 3: Distribution of respondents according to the types of family system Types of family Frequency %age Nuclear 64 17.1 Joint 311 82.9 Total 375 100.0 Survey Data (2013-14) Generally in Pakistan most of the household prefer joint family system. Table 3 shows the relevant data that majority (82.9%) of the respondents preferred joint family system where as (17.1%) of the respondent’s preferred nuclear family system.

Present study investigate the soft human skill in this regard Table 4 shows the result that one third (m=140) of the respondents were of the opinion that team building high effective soft human resources and ranked order placed 1st Table 4: Relative ranking of sample regarding soft human skills

Ranked Weighted Statements/Items Mean SD order score Managerial/ 4th 905 2.41 1.357 administrative skill Efficient communication 3rd 956 2.55 1.396 Team building 1st 1103 2.94 1.40 Enhancing productivity 4th 905 2.41 1.357 Strategic planning 2nd 966 2.58 1.397 Time management 3rd 956 2.55 1.396 Career planning 4th 905 2.41 1.357 Survey Data (2013-14)

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The data presented in Table 4, indicate that team building strategic planning and efficient communication and time management got the highest weighted score (1163, 966,956) with mean values (2.94, 2.58, 2.55,) and SD (1.40, 1.39, and 1.396) and ranked were placed its 2nd, and 3rd, respectively. Further, managerial / skills enhancing productivity and carrier planning ranked at 4th place.

Table 5: Imperative areas of HRD

MI I LI

Imperative areas Mean S.D* (1) (2) (3) of HRD

N % N % N %

Rank Order Strategic 200 53.3 100 26.7 75 20.0 1.67 .790 03 management

Competency level 159 42.4 179 47.7 37 9.9 1.67 .646 02

Knowledge 159 42.4 179 47.7 37 9.9 1.67 .646 02 management

Effective communication 208 55.5 86 22.9 81 21.6 1.66 .811 04 skill

Performance 190 50.7 110 29.3 75 20.0 1.69 .784 01 management

Leadership 235 62.7 88 23.5 52 13.9 1.51 .727 05 development Survey Data (2013-14) SD* = Standard Deviation

Scale: 1= More important, 2=Important, 3= Less important,

The results regarding the significant areas of human resource development shows in Table 5. Half (50.7%) of the respondents were of the opinion that performance management was the more important areas of HRD and rank order placed at 1st with mean and SD 1.69-.784 respectively. Whereas less than half (47.7-47.7%) of the respondents agreed that the competency level

- 63 - and knowledge management was the important areas of human resource development and rank order were placed at 1st and 2nd respectively.

Conclusions and Recommendations The notion of human resource development takes as its focus on the development of knowledge, capacities, skills, and capabilities. Moreover, there is an interventionism implicit in HRD; it is an activity or series of activities initiated and supported by one constituency in order to improve others. The results reveal that the team building strategic planning and efficient communication and time management got the highest weighted score (1163, 966,956) with mean values (2.94, 2.58, 2.55,) and SD (1.40, 1.39, and 1.396) and ranked were placed its 2nd, and 3rd, respectively. Whereas less than half (47.7-47.7%) of the respondents agreed that the competency level and knowledge management was the important areas of human resource development and rank order were placed at 1st and 2nd respectively. Based on the results, the following recommendations were suggested. To strengthen the capacity building the in-service training in different professional areas is important. Learning process can be enhanced through systematic and lifelong learning policies in terms of professional education, institutional development and economic capacity pertaining to HRD activities. Promoting the development of impartial training series in order to increase and trigger up the professional values and competency level of the professionals.

- 64 -

References

Amjad, R. 2005. Skills and Competitiveness: Can Pakistan Break Out of the Low-level SkillsTrap? The Pakistan Development Review. 44(4): 387–4093.

Kelly, D. 2001. Dual Perceptions of HRD: Issues for Policy: SME’s, Other Constituencies, and the Contested Definitions of Human Resource Development, http://ro.uow.edu.au/artspapers/26

Rena, R. 2006. Education and Human Resource Development in Eritrea–An Explanatory Note, Barbados (West Indies): International Journal of Education and Development using Information and commutation Technology, 2. (4): 67-81.

Sen, A. 1992. "Development: Which Way Now?" in C. K. Wilber and K. P. Jameson, The Political Economy of Development and Underdevelopment McGraw-Hill, New York (5th edition), pp.5-26.

Shah, I.H., F. Rahman, M. Ajmal and H.M. Hamidullah. 2011. Situation analysis of technical education and vocational training: a case study from Pakistan. International Journal of Academic Research, 3 (1) : 979-984.

SMEDA, n.d. Quetta district profile Turn Potential into Profit: Small & Medium Enterprise Development. SMEDA Balochistan.

Word Bank, “World Development Report 1997”, Oxford University Press, p.

World Bank, 1995. Priorities and strategies for education: a World Bank review, Washington DC, World Bank.

Wikipedia, 2011, Human Resource Development, Wikipedia pages.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Heavy Dependence on Imports: The main cause of Pakistan’s Trade imbalance during the decade 1985-95

Business & Commerce Dr. Jahangir Khan 1

Abstract Pakistan’s foreign trade is characterized by low exports and high imports. Low exports are the result of low surplus in the production side as well as poor competitive position in the world market. High imports are the results of compelling requirements of economic growth. Keeping in view the importance of the export sector for the economy of Pakistan it has been given a number of concessions and incentives by the government. As a result, there has be en increasing trend in the growth of exports. Similarly, Government has been fighting to reduce the country’s heavy dependence on imports through import substitution and rapid industrialization, but imports have continued to grow. It indicates that the government was not successful in reducing the imports.

Key words: Trade imbalance, foreign trade, Engine of growth

International Trade International trade plays an important role in the development process of a country. According to Haberler, “International trade work as an engine of economic growth” (Gottfried von Haberler 1936). It provides an opportunity for the surplus production of a country to be exported and permits the imports to come to the country. Moreover, it transfers the benefits of industrialization and modern technology from the developed to under developed countries. (Joseph Frankel, 1964) Like any other developing country Pakistan’s foreign trade is characterized by low exports and high imports. Low exports are the result of low surplus in the production side as well as poor competitive position in the

1 Associate Professor Department of Economics, University of Balochistan, Quetta, PAKISTAN.

- 66 - world market. And high imports are the results of compelling requirements of economic growth (Ashfaq Ahmed, Islamabad, 1996.

Pakistan’s Exports Keeping in view the importance of the export sector for the economy of Pakistan it has been given a number of concessions and incentives by the government. As a result exports grew above 20% level during the three years period i.e., 1985-88. The growth rate in exports decelerated to 4.6% and 6.3 during 1988-89 and 1989-90 respectively. The exports registered a significant growth of 23.8% during 1990-91 and 12.6% in 1991-92. However, exports fell by 1.3% and 0.16% during the two years period of 1992-94. But a sharp growth of 19.6% in exports was recorded in 1994-93. The above figures reveal that during the 10 years period there has been increasing trend in the growth of exports in terms of US dollar except for the years 1992-93 and 1993-94. The growth of exports since 1985-86 can be seen from the following table; TABLE -1 GROWTH OF EXPOERTS (1985-95) (Value in Million $) Year Exports % Change 1985-86 3070 + 23.2 1986-87 3686 + 20.1 1987-88 4455 + 20.8 1988-89 4661 + 4.6 1989-90 4954 + 6.3 1990-91 6131 + 23.8 1991-92 6904 + 12.6 1992-93 6813 - 1.3 1993-94 6803 - 0.16 1994-95 8137 +19.6

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Imports decreased by 4.6% over the previous year. It increased to 18.8% and 10.1% during the years 1987-88 and 1988-89 respectively. The year 1989-90 recorded a fall in the imports by 1.4%. It was followed by the growth rate of 9.9%, 21.4% and 7.4% during the three years period of 1990- 93. A sharp decrease of 14% was registered in the year 1993-94. Again in 1994-95 the growth rate in imports was 21.6%. The above comparison shows a fluctuating trend in the growth of imports during the 10 years period of 1985-95. There has been increasing trend in the growth of imports in six years, while the remaining 4 years are reported with fall in imports. But the growth rate of imports in more than double as compared to reduction in imports. It indicates that the govt. was not successful in reducing the imports. The growth rate of imports since 1985-86 is as follows;

TABLE-2 GROWTH RATE OF IMPORTS (1985-95) (Value in Million $) Year Imports % Change 1985-86 5634 - 4.6 1986-87 5380 - 4.5 1987-88 6391 + 18.8 1988-89 7034 + 10.1 1989-90 6935 - 1.4 1990-91 7619 + 9.9 1991-92 9252 + 21.4 1992-93 9941 + 7.4 1993-94 8564 - 14.0 1994-95 10395 + 21.6

Source: Economy of Pakistan by Prof. Dr. Khawaja Amjad Saeed pp.146. 1995

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PAKISTAN’S TRADE IMBALANCE Pakistan’s foreign trade balance has always been negative throughout its economic history except for the years 1947-48, 1950-51 and 1972-73. (Economy of Pakistan, 1995)

The trade imbalance during the ten years period of 1985-95 was as follows; FIGURE-1 TRADE IMBALANCE OF PAKISTAN (1985-95)

During 1985-86 exports receipt rose by 23% while imports payments declined by 4.6%. As a result the deficit in trade balance decreased to $2564 million in 1985-86 from $ 3415 million during 1984-85. For the second year in succession the trade balance continued to gain strength during 1986-87

- 69 - despite growing protectionist tendencies in the Developed world and tough competition from newly industrialized developing countries, export proceeds increased by 20% and imports fell by 4.5% during 1986-87 over the last year. The balance of trade deficit decreased to $ 1694 million in 1986-87 from $ 2564 million in 1985-86. The remarkable improvement in exports despite fall in world prices of rice and raw cotton was attributed to excellent performance of cotton yarn, fish and fish preparations, leather, carpets, readymade garments, textile made-ups and synthetic textiles where both quantity and value showed significant increase. (Economic Survey of Pakistan 1986-87) On the other hand due to successful import substitution and the falling international prices, the imports remained below the target. (Economic Survey: 1986-87) The two years period of 1987-89 recorded a rise in the balance of trade deficit from $ 1694 million in 1986-87 to $ 1936 million in 1987-89 and $2372 million in 1988-89 respectively. The balance of trade position deteriorated sharply in 1987-88. The growth in exports did not materialize because of a decline of about 4.5% in export price index even though the performance in terms of volume has remained in line with the target. Besides, exports were also affected by an arbitrary ceiling of 15% imposed on duty drawback in the 1988-89 budget, and the floods in Punjab and Sindh and disturbance in Karachi and Hyderabad. The exports during 1988-89 were also affected by the political uncertainty during the greater part of the year. (Economy of Pakistan: 1995) The events starting from the dissolution of National Assembly on 29th May 1988 made a deep imprint on the psychology of business communities. On the other had imports during 1988-89 increased as a result of unusually heavy imports of food grains. (Economic Survey: 1986-87) The imports of 1.9 million tons valued at $ 359 million during July-April 1988-89 imposed a heavy additional burden of an abnormal nature on imports.

The increase in imports is mainly attributed to; a) Import of wheat and pulses in bulk amount b) Greater increase in the prices of edible oils and fertilizers c) The heavy imports of oil, tea, steal and machinery.

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Moreover, because of managed flexible system of exchange rate the rupee went on depreciating and the deficit went on mounting. (Economy of Pakistan by A. Hamid Shahid 1995) The year 1990-91 showed an improvement in the balance of trade. It reduced to $1488 million in 1990-91 from $1981 million in 1989-90. This favorable trend was attributable to a number of concessions and incentives provided in 1990-91 trade policy. A massive program of economic reforms further augmented these policies during the course of year. Export sector responded well to these incentives by depicting an increase of 23.8% over the year 1989-90 (Economic Survey of Pakistan 1990-91). On the other hand imports increased by 9.9% as compared to 1989-90. The increase is mainly attributable to PoL imports, which increased by 51% in the wake of gulf crisis. (Economic Survey of Pakistan 1990-91) The balance of trade position deteriorated during the two years period of 1991-93. The trade deficit, which was $1488 million during 1990-91, increased to $2347 million in 1991-92 and further increased to $3137 million during 1992-93. This was attributed to higher growth recorded in imports and less than anticipated increase in exports. The exports were projected to grow by 20% during 1991-92. However, the slump in major international markets and lower prices of some of major export items like rice and raw cotton, did not allow the export sector to grow as fast as was envisaged at the start of the year. On the contrary total imports were projected to grow marginally by 2.5% during 1991-92. The projection was based on the declining trend in the prices of essential import items like PoL and fertilizer. However, the adoption of liberal import policy coupled with rapid industrialization policy resulted in substantial higher imports than originally estimated. During the year 1992-93 heavy rains and floods adversely affected cotton and rice crops, which are major sources of exports. The leaf curl virus disease further damaged the cotton crops. (Economy of Pakistan by A. Hamid Shahid 1995) The international recession was deeper and larger than anticipated. It resulted in a fall in the prices of important exports and worsening of the balance of trade. The import bill on the other hand was affected by larger imports of wheat and machinery particularly to rebuild the physical infrastructure damaged by the floods.

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The year 1993-94 envisaged improvement in the balance of trade. It reduced to $ 1761 million during 1993-94 from $ 3128 million in 1992-93. During the year both exports and imports fell short of project targets. However, decline in imports was much higher than in exports. Consequently, the trade balance improved. The setback to exports mainly stems from decline in cotton production and from deepening of international recession. The decrease in imports was attributable to: (The state of Pakistan’s foreign trade 1993-94). i) Imposition of the condition of 30% deposits in L/Cs. ii) Decline in oil prices. iii) Suspension of the Yellow Cab Scheme. iv) Devaluation of Pak rupee. v) Tight monetary policies, which required high liquidity ratio. The balance of trade deteriorated to $2257 million in the year 1994-95 as compared to 1993-94 where it was 1761 million. Although exports increased to $ 8137 million in 1994-95 compared to $ 6803 million during 1993-94, but the rise in imports was higher than that of exports---import rose to $ 10394 million in 1994-95 from $ 8564 million during 1993-94. (Economic Survey of Pakistan 1994-95) The increase in exports was mainly due to higher exports of rice, cotton yearn, leather, carpets, sports goods, readymade garments and surgical instruments. The increase in exports would have been still much higher, if exports of raw cotton had not fallen by 72% as the cotton production was extensively damaged by virus attack and consequently lesser quantity was available for export. The increase in import bill mainly stemmed from the higher bill made for the import of edible oil and wheat. The quantity of edible oil imported during 1994-95 increased by 18.2% whereas its unit value increased by 65%. This price hike in the international market resulted in 95% increase in its import value, implying additional payment of $ 395.5 million compared to last year. In case of what the import value increased by 84%, which was a combined effect of 47%, increase in its quantity imported and 25 % increase in its unit value. The two items alone took the import bill up by $ 575 million over the year 1993-94. (Economic Survey of Pakistan. 1994-95)

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References

Economic Survey of Pakistan. (1994-95) Pg.153. Govt. of Pakistan, Islamabad.

Economics Survey of Pakistan (1990-91) Pg.49. Govt. of Pakistan, Islamabad.

Economic Survey of Pakistan (1986-87), Pg. 55,57. Govt. of Pakistan, Islamabad.

Gottfried von Haberler (1936) Pg. 281. The Theory of International Trade London: William Hodge.

Joseph Frankel (1964) International Relations, New York: Oxford University Press. Pg. 90

Qaisrani, Ashfaq Ahmed. (1996). Foreign Trade Export instability and Economic growth in Pakistan.

Saeed, Khawaja Amjad. (1995). Economy of Pakistan Pg.22 Third Edition.

Shahid A. Hamid (1995). The Economy of Pakistan P.453, 455

The state of Pakistan’s Foreign Trade (1993-94) Pg. 3, Ministry of Commerce Government of Pakistan.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Gul Khan Nasīr’s efforts for Standardization of the Balochi Script Language and Literature

Nadia Baloch1, Dr. Abdul Haleem Sadiq2 Dr. Manzoor Baloch3 & Muhammad Sharif Mir4

Abstract Orthography or script is a key to formulate a scientific language. Without a standard orthographic system a language remains unscientific and un-academic. This paper illustrates the efforts of Mίr Gul Khan Nasίr for standardization of the Balochi orthographic system from 1951-1972.

Keywords: Balochi Roman script, Standardization, dialects, Mίr Gul Khan

Introduction Mir Gul Khan Nasīr like the other nationalists of the world was the follower of the lingua franca theory. In the early age, he used to compose his poetic verses in Urdu, when he was a student of matriculation and intermediate. He was kindled, when he was attending a Seminar at Čársaddah, NWFP, in 1946, in which all participants were delivering their speeches in their own languages. On that day, Mir Gul Khan Nasīr owed to cease writing in Urdu and Persian, but to write in Balochi the lingua Franca of the Baloch people. His first major and fiery poem that he composed was “Biyά o Balóč” which was considered as the national anthem of that time. This poem was published in Gulbάng in 1952, Mir Gul Khan became the prominent poet in Balochi and continued until his death in 1983.

1 M.Phil Scholar, Department of Balochi, University of Balochistan Quetta, Pakistan. E-Post: [email protected] 2 Assistant Professor, Department of Brahui, University of Balochistan Quetta, Pakistan. 3 Lecturer, Department of Brahui, University of Balochistan Quetta, Pakistan. 4 Lecturer, Department of Balochi, University of Turbat, Pakistan.

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Mir Gul Khan Nasίr was very serious to formulate a standard script. He says, “We have to construct a standard orthography for Balochi rather to write books without a standard script. The young generation will follow us. If we make mistakes and refrain from the standardization of the script, the next generation confuses and the whole nation suffer”( Dad, A.R & Sangat Rafiq, 2014: 110) He further illustrates that Balochi is the language of the Baloch people. The Balochi language should not be bounded to a single dialect or local version, but all dialects should be evaluated to formulate a standard language. Bráhui and Jadgálί words should be included into the Balochi daily life lexicon to expand the vocabulary of Balochi as the Persian, Arabs and English people did. Balochi and Jadgálί both are the languages of the Baloch people, whereas, no matter to take in the words into Balochi. (ibid: 111) Balochi is an Old Iranian language which shares a lot of lexical similarities to Zind Avesta, Old Persian and Median. I request to the Baloch writers that coining a new terminology which would be unfamiliar to the writers and readers would be better to take it from the family languages. This will enrich the Balochi language in sense of lexicon. Roman Script and Services of Mίr Gul Khan Nasίr Mir Gul Khan Nasir was a noteworthy follower of the Roman script. In 1960s when the German linguist Josef Elfenbein visited Balochistan for material collection over the Balochi language, while he was serving as Professor in Naples University, Italy. His first encounter with Mir Gul Khan Nasīr took place in Quetta, when he as a renowned political and literary figure among the Baloch people. In the meantime, Mir Gul Khan Nasīr used to teach Josef Balochi script and language. Mir Gul Khan Nasīr felt that the Nasx and Nasta’liq (Arabic script) cannot fulfill the requirements of Balochi orthography, it needs to be constructed or formulate a new and more scientific script for Balochi the Nasx and Nasta’liq. In this connection, Josef Elfenbein says, that Mίr Gul Khan Nasīr illustrated, the spelling of Arabic loanwords as they are pronoud and it came as a pleasant surprise to many. In Arabic script phonemic spellings of Arabic loanwords in Balochi look horridly barbaric, but in Roman script the problem disappears. In 1961, Mir Gul Khan Nasir and Josef Elfenbein took a historic step to enrich the Balochi script in a new and scientific way. An open convention

- 75 - was called on in Quetta to converse the merits and demerits of Roman scripts for Balochi. The objectives of the Convention were to end up the un- necessary and un-academic writings which were on board during 60s. The literary men and scholars were invited to critically express their opinions on Roman scripts. This convention took at least three laborious days to come into a conclusion, but Mir Gul Khan Nasir and Josef Elfenbein were disappointed after the scholars and literaryman’s reports. Majority of the scholars and writers opposed Roman scripts to be adopted. Finally, a small number of scholars decided to suggest the Roman letters for Balochi. In this regard, Mir Gul Khan Nasir illustrates, that we did not discuss, however, any really tricky problems, such as which dialect to write, alternate word forms, or printing problems. The result was the “first proposal” containing 33 letters, which we arrived at in June, 1961, after about a week of discussion. The first proposal was as under: a ča, ač ‘from’, aga ‘if’. ā āp ‘water’, māt ‘mother’. b bāg’ garden’, sohb ‘ morning’ č čī ‘thing’, bēbačč ‘ childless’, mučč ‘ collected, together like a mob’ d damb ‘ ruin’, wād ‘ salt’, bēsudd ‘ unconscious’ đ đāk ‘post’, guđa ‘then’, bađđ ‘ load’ e eš ‘this’, čer ‘ blow’ f sōf1 ‘apple’, g gīr ‘memory’, kanag ‘ to do’, gwānk ‘sound, cry’, bagg ‘ camel-herd’ gh ghúl ‘demon’, zāgh2 ‘ pile of grain’ h har ‘ every, each’, kōh ‘mountain’, jihag ‘ to flee’, I idā ‘here’, gis’ house’, ki ‘that’ ī šīr ‘ milk’, tīr ‘ bullet’, j jāmag ‘ shirt’, wāja ‘Sir’, bajj ‘ bend’ k kārc ‘knife’, nākó ‘ uncle, anārakk ‘cheek’, drikk ‘ jump l gal ‘joy’, cill ‘forty’,cārkull ‘ courtyard

1 Srōp in Kēčī and coastal dialects 2 Zāg in Kēčī and coastal dialects

- 76 - m bām1 ‘ roof’, man ‘I’, camm ‘ eye’ n nōk ‘new’, nān ‘bread’,tunn ‘ thirst’,ḍann ‘open area’ o omēt ‘hope, expectation’, rōc ‘day, sun’ p pād ‘ foot’, šap’ night’, capp ‘left’, gap ‘talk’ r rēk ‘sand’, kār ‘work’, jirr ‘shrub’, šarr ‘ good, well’ ŗ māŗī ‘ large house, palace’, jōŗ ‘ well, good, built’ s kasān ‘small’, ās ‘fire’, bass ‘enough’, bēwass ‘helpless’ š šōdag ‘ to wash’, mēš ‘sheep’, wašš ‘ sweet, good’ t tās ‘bowl’, kilīt ‘key’, bābatt ‘matter’ ţ ţung ‘hole’, kōṭ ‘ coat’, ciṭṭ ‘rope’,bēmaṭṭ ‘ unequalled’ u uštir ‘ camel’, šumā ‘you’ ú búmyā ‘guide’,búrag ‘sugar’ w wād ‘salt’, pāwāl2 ‘wilderness, rustic, villager’ x talx ‘ bitter’,xilāf ‘against’, āxir ‘last’ y yak ‘one’,reḍyo ‘radio’ z zī ‘yesterday’, muzz ‘wages’, nazzīk ‘nearby’ ž žand ‘tired, exhausted’, mažž ‘leprosy’(Carina Jahani, 2000:)

Apart from the consonants and vowels, it was suggested that how the diphthong should be written. Then it was finalized that the diphthong should be written as: ay say ‘three’, šayr ‘poem’ aw kissaw ‘ story’, ḍawl ‘sort, kind’, giraw ‘hostage’,3

Josef was the part and parcel of the first proposal and a key figure for the promotion and standardization of the Balochi roman script. He with Gul

1 In some dialects it is “ bān”, such as “ sar ay bān” ‘ beside the head’, lōg ay bān “ roof of the house’. “Bān” is also used for mud houses in Makran especially in Kech valley. 2 Mostly pronounced as Pahwāl in rest of the five dialects except the Raxšānī. 3 Josef Elfenbein “ Unofficial and Official Efforts to Promote Balochi in Roman Script” In: Language in Society------Eight sociolinguistic Essays of the Balochi language. P-83-84

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Khan Nasir worked day and night for the Romanization of the Baloch Orthography. In this connection, he penned down the detailed story of the presentation of the first proposal in 1961, when he had early come to Quetta and became a member of the Balochi script standardization team. He illustrates in an article, that suddenly holding meetings became difficult. It was desired to suspend further meetings to Nushki, but the government would not allow us to meet there either, and we had to cease meeting together in July 1961. He further says that he left Pakistan for a year at the University of Tehran. All in all, however, he says, we haven't made a bad start. Josef made his communications strong with Mir Gul Khan Nasīr and encouraged him for making possibilities of working together over the Balochi script. A momentum and environment were made for the participant and the members of the Balochi academy to keep working on the Balochi script. The Balochi Academy in Quetta had evinced an interest in printing Balochi Books in Roman as well as Arabic- Urdu script. It infact seemed that a real opportunity was developing to organize something consensual at last, and a great many writers showed continued constructive interest. Josef and Mir Gul Khan Naseer also kept contact with the Balochi Academies in Karachi, but these academies were established on rivalry basis, and one of the pertinent academies was running under control of Sayyid Zahoor Shah Hashmi (a great Balochi poet and linguist). After mutual and positive discussions of Mir Gul Khan Naseer and Josef Elfenbein, it was decided to invite Sayyid Zahoor Shah Hashmi for working on the second proposal as it was going to be discussed in June 1961. Mir Gul Khan Naseer Sent Josef to Karachi to convince Hashmi for the relevant meeting, but he became vain, because Sayyid expressed disagreement to join them in Quetta or Nushki. Josef and Gul Khan kept in touched with Sayyid Hashmi in a friendly and cordial manner, but could not work together in a cordial and fresh environment.1 So, the second proposal has been presented in the absence of Sayyid Zahoor Hashmi on March 1962 at Nushki. Before the meeting, Mir Gul Khan Naseer wrote to his reliable friend Joef, while he was busy in research at Tehran University. After getting the invitation letter, he left no stone unturned to join the Balochi script Standardization meeting at Nushki Balochistan. He kept his research aside, tied his baggage on, and travelled to Nushki to join the meeting.

1 Ibid: p-84

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Most participants of the second proposal were same, but some new members, including Ni’amtullah Gichki, Surat Khan Marri, Mitha Khan Marri, Lāl Bakhsh Rind, and Bashir Ahmad Baloch. The meeting lasted three days and began with a lengthy repetition of first principles, which luckily did not take too long. Finally, the members of the meeting agreed to adopt 36 letter plan, which was collectively called as “Second Proposal”.

At the meeting, it was proposed that the sub-dots over the alphabets should be removed except the two diacritics (“ā-š” the dash over “a” and arrow over “s”), and the cerebrals were also to be written (Ť, Ď, Ř, and Ň). Three new letters (q, ń after nasalized vowels and ň for cerebralized nasal sounds) were also introduced. A major concession was given to the Eastern Hill Balochi Dialect or Eastern Balochi Dialect speakers to present their opinions in front of the meeting. The speakers of Eastern Balochi dialect agreed to remove the aspirate and fricative sounds in the written script of the Balochi language.

It was however possible to arrive at a sort of consensus in a short time. It was decided by all members of the meeting to write in Kéčί dialect of the Balochi language. This was easier to agree than might be thought. Kéčί is after all a prestigious dialect and the number of its speakers is small. Nobody wanted to make Raxšánί as the Standard dialect of Balochi, by far the most widely spoken dialect, not even Mir Gul Khan, himself a Raxšánί speaker. The Eastern dialect was also excluded. In the meeting Saráwánί and Coastal dialects were also ruled out.

So, the final agreement enhanced to proposal on orthography, where pit, ātka, gwašag were preferred to piss, āxta and gušag.1 With the coming of the autonomous National Awami Party (NAP)2 Provincial government in Balochistan, whose secretary of education was Mir Gul Khan Nasir, the question on mother tongue in Balochistan and the universal acceptance of a standard orthography for the Balochi became crucial to solve the problem, a ‘convention’ was assembled in Quetta by Mir Gul Khan Nasir. It was held on Sept 1972, and was an attempt at gaining the formal support of the literary men gathered to introduce Roman script for Balochi. In his speech, he pointed out that the Arabic script was not a script chosen by the Baloch themselves; they had been influenced by the writing systems of the Persian and Arabic languages.

1 Ibid: p-85 2 NAP (National Awāmī Party)

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There are still many unsolved orthographic problems within the Arabic script for Balochi, he said. He therefore suggested the introduction of ‘phonemic Roman’ script, which 36 letters, which he felt would both be easy to learn and also would be profitable to the language in the present scientific era. Among those present who expressed their support for roman script, Ata Shad, Mir Aqil Khan Mengal, Bashir Ahmad Baloch, Karim Dashti, Aziz Bugti, Ibrahim Nigwari, Jan Muhammad Dashti, Yar Muhammad Yar, Gulzar Khan Marri, Nasir Baloch, Rashid Baloch, Nek Muhammad Buzdar, Aseer Abdul Qadir Shahwani, and Manzoor Baloch can be mentioned. On the other hand Ishaq Shamim, Mowlvi Khair Muhammad Nadvi, Malik Muhammad Ramzan, Ahmad Jigar, Tahir Mirza, Abdul Hakim Baloch, Muhammad Hussain Anqa,Murad Sahir, Murad Awarani, and Mu’min Buzdar were in favor of retaining the Arabic script. Siddik Azat held that since those present at the convention were not linguists, but only laymen, they were not able to decide on the matter of the script, and he suggested that a committee be appointed for further investigation of the arguments for and against of two scripts. The same opinion was expressed by Bashir Baydar and Nabi Bakhsh Baloch. Muhammad Baig Baloch too, felt that linguists, not laymen ought to decide on a script change. The main arguments for Roman presented at the Convention were that its arguments the phonemes of Balochi better than Arabic script, that it is easier to learn and that its letters have fewer shapes, which also simplifies typing, furthermore, it was held to be the script of science and technology, could help the Baloch develop faster in the present scientific era. It was also pointed out that the Roman script is used more throughout the world than the Arabic, and that its adoption therefor ought to make international contacts, as well as learning English, French and other international languages, easier for the Baloch. The argument in favor of retaining the present Arabic script were, among others, that it links the Balochi language to the neighboring languages, and that the countries where the Balochi is spoken written in the Arabic script.

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Practice of All Dialects in his Poetry:1 Mīr Gul Khan Nasīr is the sole and the only poet who used the lexes, phrases and grammatical endings of all dialects in his poetry. His mission was, as all know clear that he wanted to merge all dialects as a standard language through his poetry. His objectives were to penetrate a message of language collabriation among the Baloch people in all intensities. In his poetry, he used the morphological, phonological, synctical and lexical components of all six Balochi dialects. (1) درمان ء دردانی کنوں ناشات ء ناکامی مروں حاکانی چیر ء گار بوں کس مئے نشانی ء نہ دنت کسے نہ مارا یات کنت Darmán-a2 dardánί kanón3 Nášát o nákámί mirón Hákánί čérá gár bón Kass may nišánίa nadant Kassé na mará yát kant (Nasir, Mir Gul Khan: 2014:64)

(2) بلوچاں گوں گھالمی کرتگنت ہیل

1 Here I mean the six dialects of the Balochi language as Josef Elfenbein has mentioned in his book “The Balochi Language: A Dialectology with Texts”. Mir Gul Khan Nasir was one the best friends of Josef Elfenbein and both were in favor of the Standardization of the Balochi Language. For more details see (Carina Jahani, 1989: Standardization and Orthography in the Balochi Language, pp.144-149, and In: Language in Society----- Eight Sociolinguistic Essays on Balochi, Ed. Carina Jahani, 2000: 80-87, Josef Elfenbein: Unofficial and Official Efforts to Promote Balochi in Roman Script). 2 -a sound after noun is only used in Rakhshani dialect of the Balochi language, especially in Kharan to Afghanistan and adjacent Baloch areas of Iran and Turkmenistan. 3 Kanón(to do) is the verbal structure for future tense in Eastern Balochi, But Mir Gull Khan Nasir avoided to use aspiratic sound such as khanón.

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پمیشا بیتگنت چو وار ء ب مبیل چہ ہر کبر ء سر ء سنگ ء حدایے چہ ہر دار ء ٹہینتگ اولیائے

Balóčán gón ghulámί kurtagant hél Paméšá bίtagant čó wár o bumbél Ča har kabr ay sar ay singá hudáé Ča har dárá ṭahénag awliyáé (Ibid: 116)

In the above mentioned lines Mir Gul Khan Nasir covered different aspects (morphological, syntical , phonological and syntical) of the Balochi dialects in the Balochi Poetry of Mir Gul Khan Nasir, as I mentioned above. Conclusion It is crystal clear that Mίr Gul Khan Nasίr was the key figure for the promotion and Standardization of the Baloch Orthography from 1961 till his death in 1983. After his demise, he kept a heavy load of responsibilities over the next generation to think about the pertinent serious issue, but unfortunately, no steps have been taken seriously to fulfill the dreams of Mir Gul Khan Nasίr yet. A three days’ workshop over the Balochi Orthography held on 3rd March, 2011, A Seminar on 25th April at Uppsala University, Sweden and a couple of months before in 2014 a three day workshop had been conducted in the Balochi Academy under the headship of Allah Bakhsh Buzdar and his team (fortunately I was one of them) to highlight the script issue, but once again the team became vain and unsuccessful because of laymen criticism. We should be sure, that no language will keep its way on to the development until its Orthography is constituted in linguistic and scientific basis.

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References

Carina Jahani, 1989: Standardization and Orthography in the Balochi Language, Uppsala University, Sweden.

Carina Jahani 2000: Language in society---- Eight Sociolinguistic Essays on the Balochi Language. Uppsala, Sweden.

Dad, A.R & Rafiq Sangat 2014 (eds): Yátánί Zѐmir, Gičѐn nibištánk, Mir Gul Khan Nasir Chair, Department of Balochi, University of Balochistan, Quetta.

Josef Elfenbein, 1964: The Balochi Language: A Dialectology with Texts, Royal Asiatic Society of London.

Naīr, Mīr Gul Khan, 2014: Kulyāt ay Mīr Gul Khan Nasīr, Balochi Academy, Quetta

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Durkhani (Dhadar) School of Thought Emergence, Objectives and Literary Services

Language and Literature

Yousuf Ali Rodeni1 Abstract Maktabah-e-Dur Khani is a well known institute and school of thought in the history of Balochistan during British occupation. During 19th century Balochistan became a colony of Great Britain. After the Treaty of Mastung in 1876 the British forward policy ended towards Balochistan and its all occupation has been completed towards Kalat the Capital of Balochistan and entire country. The British authorities tried to promote their religion in the Brahui and Baloch tribesand backward tribal areas of Balochistan after the Treaty of Mastung. This was not an ethically good and responsible act proceeding by the British authorities. The people of Balochistan are Muslims from early times, so it was not possible that they leave their religion and accept Christianity. But they had no school of thought, education and a good leadership. That time the Maktabah-e-Dur Khani took responsibility for the securing the faith of their people. This School of Thought successfully completed its responsibilities and got a honor as the pioneer of Balochi and Brahui written and published literature. The following article is only covering the services of this school of thought for Brahui literature. This work is descriptive in nature and both kindof resources primary and secondary were consulted for the completion of this work.

Key Wards: Baloches, Brahuies, British Missionary, Durkhani, Maulana Mohammad Fazul Durkhani, T.J.L. Mayer, The Holy Bible, The Holy Quran, Introduction In the beginning of 19th century the British involvement has been started in Balochistan. After the reign of Great Mir Naseer khan Noori when his son Mir Mehmood Khan 1st became a ruler of Kalat, the first British spy

1 Assistant Professor, Pakistan Study Center, University of Balochistan Quetta, Pakistan.

- 84 - lieutenant Henry Pottinger entered in Balochistan with his two other friends, Captain Christy and lieutenant Grant. Grant left to the coastal areas of Bela and Mekran, while the Pottinger and Christy started their journey from Bela to Kalat and ahead. The journey of these spies has started in the end of 1809 and they entered in Balochistan in the beginning of 1810. (Pottinger, 1977, P- 21) After the completion of this mission the British authorities started direct involvement in the affairs of Khanate of Kalat. In 1838 the Indus army attacked Qandahar Afghanistan via Bolan Pass of Balochistan. (Mir. 2008.P- 65) in 1839 a battalion of Indus army attacked on Kalat under the command of Brigadier Wilshire and killed Mir Mehrab Khan of Kalat and captured the fort of Kalat. In 1840 Mir Nasser Khan 2nd defeated Indus army in Kalat and again took the control of Kalat from them. In 1857 Mir Khudaidad Khan became the ruler of Kalat after the death of Mir Naseer Khan 2nd. During the reign of Mir Khudaidad Khan the civil war started in Balochistan continued for a long time. That time the British authorities signed many treaties and agreements with Mir Khudaidad khan and got many important areas of Balochistan from him on lease. The civil war has bound Mir Khudaidad Khan in his castle for more than twenty years. He lost his all tribal power after this long civil war, in 1876 when British civil officer Robert Sandeman detained a darbar at Mastung for the patching of the tribal chiefs and Khan Khudaidad Khan. The Khan and his tribal chiefs participated in this darbar with full strength. (Naseer. 1982.P-179) In this darbar the Treaty of Mastung 1876 was signed and the Khan and his chiefs accepted British as third party in the affairs of Khan and his chiefs. According to Mir Gul Khan Naseer, that, “it was the black day in the history of Balochistan because that day the crown of Mir Khudaidad Khan was in the feet of Sandeman and his country was in his hands”. (Naseer. 1990.P-286) After the Treaty of Mastung the British forward policy ended towards Balochistan and direct involvement has been started by the British authorities. After this treaty the British started directly interfering in the all affaires of Kalat including the preaching of their religion. This was a very dangerous act by the British authorities when they started the change of religion of the Baloch and Brahui tribes. So, against these British conspiracies the movement of Muslim religious scholar Mohammad Fazul Khan Durkhani started to contest the missionary goals.

Emergence of Maktabah Durkhani or Durkhani School of Thought In 1863 Maulana Mohammad Fazul Khan Durkhani established a Madrasah in his village named Killi Dur Khan near Dhadar town. Maulana Mohammad Fazul was the son of Mir Dur Khan Raisani, so, this village got

- 85 - his name. After the completion of his education from Shikar Pur Sindh, he returned to his village and started religious education. After twenty years of hard work he succeeded to make a good cloak of a religious and literary stock of scholars. When Khan of Kalat Mir Khudaidad Khan handed over Quetta to the British Agent to the Governor General Robert Groves Sandeman in 1883, then British missionary started his religious activities in Quetta and entire Balochistan. The religious missionary mostly targeted Brahui and Baloch people of the area for their purpose. So, against this bustle of British government Maulana Mohammad Fazul Khan Durkhani changed his Madrasah (Islamic educational school) in a Maktabahh (School of Thought and Publication) in 1883, and gave it the name of Maktabah-e-Durkhani Dhadar. This School of thought fought against British Religious Mission which was most active in the change of religion of the Baloch and Brahui inhabitants of Balochistan who were Muslims. The British missionaries wanted that, these villagers of Balochistan can be the useful weapon against their enemies and for their other interests in this region. If they accept the Christianity and came under the Union Jack then British can use them for their interests. So, the British missionary well behaved with the people of entire Balochistan and helped those people many times. They were trying to prove their self as good and civilized nation and also tried to inspire the Brahui and Baloch peoples by their attitude and behavior. The Quetta Town was the Headquarter of British missionary and undoubtedly the British higher authorities were operating all this system. The British Government of British Balochistan which was established in 1885 in those areas of Balochistan which were taken by British authorities from Khan of Kalat in different times through agreements and treaties. The capital of British Province of Balochistan was Quetta. The missionaries made many buildings for their purpose in Quetta. They constructed schools, colleges, hospitals, churches, governor house, roads, towns, markets, municipal committee and other buildings in Quetta and developed the city. There reforms and developments were the betterness for the common peoples of Balochistan and everyone was allowed to take benefits from these facilities given by the British Government of British Balochistan. So, the inspiration of common and backward people of Balochistan was a natural phenomenon. In this atmosphere Maulana Mohammad Fazul Khan Durkhani established his Maktabah with the collaboration of his other religious scholar friends at village Dur Khan Dhadar.

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Objectives of Durkhani School of Thought The main objective of the establishing of this Maktabah was to compete with the religious mission of British missionary and to secure the tribal Brahui and Baloch people’s religious faith and beliefs. Moreover, this Maktabah was also activated for the religious education of Brahui and Baloch tribal people. Another purpose of this Maktabah was this that, to publish the Islamic and ethical literature in Brahui and Balochi languages. When in 1907 (Kausa1995. P.44) the British missionary translated some chapters of Bible in Brahui and distributed its copies to the people of Balochistan, especially in the Brahui areas of Balochistan, then Maktabah Durkhani took a step against this step of British missionary. Allamah Mohammad Umar Din Puri was one of the most popular and active scholars of Durkhani movement. He translated the Holy Quran in Brahui and distributed its copies in Brahui tribes in a big quantity. On the other side another scholar of Maktabah Durkhani Maulana Hazoor Bakhsh Jatoi translated the Holy Quran in Balochi and distributed its published copies in Balochi speaking tribes of Balochistan. These steps of Maktabah Durkhani failed British missionary conspiracy to achieve its task. These were the first translations of the Holy Quran in Brahui and Balochi languages. Their impact was excellent and the tribal population of Balochistan supported and appreciated these activities of Maktabah Durkhani and its scholars. One thing should be remembered that the British missionaries had been fully supported by the British Empire and this mission had every kind of facilities. And the super power of its time was behind this mission and giving it every kind of support. And the other side the Maktabah Durkhani was a simple and financially very weak institute which was leading a movement against the mission of super power of its time. This maktabah had no financial support, facilities by any notable person of Balochistan. The all higher authorities and big figures of Balochistan like, Khan of Kalat and its all tribal chiefs were supporting British government and they were the ally of super power. The British missionary team made a Headquarter in Quetta and constructed many big buildings for its purpose, but the Maktabah Durkhani had a mosque and some rooms for students and scholars which were made by mud in a backward village. And this village was the Headquarter of this movement.

Achievements of Durkhani School of Thought There is a long list of achievements of Durkhani School of Thought. This religious institute was competing with British missionary team in the all fields which were opened by the missionaries. The religious scholars and preachers of Durkhani defeated Christian preachers, and the writers and

- 87 - translators of Durkhani School of Thought ended the role of the writers and translators of British missionary team. Undoubtedly, the Durkhani School of Thought faced every conspiracy of British missionaries and fought against them. According to historians, the period of 1883 to 1948 was the reign of Durkhani because of its services. (Brahui. 1982.P-25) As mentioned above that Durkhani School of Thought had no strong financial position and also had no source of collecting money, but it was popular among the common population of Balochistan. Every tribesman respects the Maulanas (Religious Scholars) of Maktabah Durkhani and gave them big honor. The Brahui and Baloch population of Balochistan and Sindh were following in a large number day by day and joining the Durkhani Movement. The services of Durkhani School of Thought are countless, in the following lines only the literary services are described

Literary contributions of Maktabah Durkhani Before the establishment of Maktabah Durkhani Persian was the official and written language of Balochistan, while the population was not Persian. Persian was used as an official language in the court of Kalat and all official documents were in this language. The Balochi and Brahui were the language of the people of Balochistan but these languages had no written skills and the people had no education in these languages. All education was in Persian or in Arabic languages which were learned in Madrasas. Undoubted, the local languages were Brahui and Balochi were dying because of neglect. There was not any institute or department for the progress of these languages. When Maktabah Durkhani was established, its founder Maulana Mohammad Fazul Khan Durkhani used the local languages Brahui and Balochi for teaching, learning and writing. It was a revolutionary step for the development of these dead languages. Maulana Mohammad Fazul Khan Durkhani was not a writer himself, but he devoted himself for promoting and developing Brahui and Balochi languages, and always told his students and other Ulama (Religious Scholars) to write their books and other written assets in their own languages Balochi and Brahui. Maktabah Durkhani was the first institute which published several books in Brahui and Balochi and also translated the Holy Quran in these languages. These were the first translations of Holy Quran in Brahui and Balochi. The people of Balochistan and many nominal personalities of the state have appreciated this revolutionary step of Maktabah Durkhani.

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Moreover, dozens of other religious and ethical literature in Brahui and Balochi have been published by the Maktabah Durkhani and these literatures have been distributed in big quantity to the people of entire Balochistan for their religious and ethical education. Dr Abdul Rehman Brahui writes that, Maktabah Durkhani have been published more than one thousand books in Brahui and Balochi languages. (Ibid.P-135-36) But, many other writers do not agree to this statement of Dr Abdul Rehman Brahui. Kamil Al-Qadri gives the following statement that, “Maktabah Durkhani was published 312 books in Brahui and 215 in Balochi, (Shahwani. 2010. P-61) while, the Professor Dr. Abdul Razzaq Sabir writes that, these were only 280 books which were published by Maktabah Durkhani. In which 200 were in Brahui while only 80 books were in Balochi. (Ibid.P-61) Aseer Abdul Qadir Shahwani gives the quantity of these publications as 339, in which 210 books were in Brahui and 91 were in Balochi while the others were in Sindhi, Persian and in Urdu. (Ibid.P-61-62) Maktabah Durkhani was the first institute in Balochistan in which the medium of education was Brahui and Balochi and also was the first institute whch published books and other literature in local languages. The Brahui language and literature has four periods of influence. The third period is called Durkhani period which consists of 65 years from 1883 to 1948. This period is called Durkhani Daur or Durkhani era in Brahui language and literature. In this period the verbal Brahui literature changed into written shape and new trends have developed in the Brahui language and literature. Dozens of Brahui books have been published and publicized. Several writers were born and many new trends developed in Brahui and Balochi language and literature. Many writers and scholars of Maktabah Durkhani played a significant role in the politics of Balochistan and India. An activist of Durkhani movement and a great religious Brahui scholar and the writer of more than sixty books Allamahh Mohammad Umar Din Puri participated with a good strength in the Hijrat Movement of Indian religious activists. Allamah Din Puri migrated from Balochistan to Afganistan with several followers and family members and faced many difficulties and problems. It should be remembered that the Allamah Mohammad Umar Din Puri was a great philosopher, scholar, researcher, writer, publisher, journalist, editor, social activist and speaker of his time. He writes dozens of books and was a first journalist and editor in the history of Balochistan. He was the publisher and editor of the first Brahui magazine which published from Balochistan, title was “Al-Haq”. (Johar. 2002. P-18-19)

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This is not possible to give the details of the all publications of Maktabah Durkhani, because the limit of this research work and study does not allow me to write the names and other details of these publications. So, only the names of writers and the numbers of their books and also their medium and languages are given below: No Name of Writer Numbers Language/s of Books 1. Allamahh Mohammad 64 Brahui Umar Din Puri 2. Maulana Haji Nabo Jan 9 Brahui Qalandrani 3. Maulana Hazoor Bakhsh Jatoi 17 Balochi/Brahui 4. Maulana Abdul Majeed Chotoi 10 Brahui 5. Mahlana Abdullah Durkhani 21 Brahui/Balochi/Persian 6. Maulana Abdul Ghafoor 6 Brahui Durkhani 7. Maulana Murad Ali Raisani 6 Brahui/ Persian 8. Maulana Abdul Baqi Durkhani 10 Brahui/Balochi/Persian

Many other names are also included in this list whose literary service to the Brahui language and literature are worthwhile and provide a good stock of literature to the Brahui and Balochi languages in written form. This is not possible to explain and search out the literary services of Maktabah Durkhani, but in short, “this is a fact that whenever Brahui language will exist in the world the name and the services of Durkhani School of Thought will be live in the heart of every Brahui speaking person”. Conclusion This study needs more research and investigation for investigating the real achievements of Durkhani School of Thought. This was the first publisher which published several books and other kinds written literature. The research proves that the Brahui and Baloch society have been moderated because of the movement of Maktabah Durkhani, while, it was a tribal and very backward society before the arrival of British. Most of the Brahui and Baloch population were settled in the rural areas of Balochistan and had no

- 90 - education before the British involvement and emergence of Durkhani movement. Durkhani movement played a great role for the awareness of Brahui and Baloch people. Before this movement, the Brahui and Baloch literature had no written shape. The literature consisted of verbal poetry and myths, but Maktabah Durkhani brought it in written shape and totally changed the trends of literature. Brahui language and literature have four phases, and the Durkhani Movement called the third phase of Brahui literature, started from 1883 and ended in 1948. This was the main and very important phase of Brahui literature in which Brahui language came into written shape and the verbal literary period ended. Maktabah Durkhani generated and created new scholarly trends in Brahui and Balochi languages and produced many writers and researchers and their literary work. Before the emergence of Maktabah Durkhani there was no written book in Brahui language but Durkhani school of thought published hundreds of Brahui books and provided a big treasury in the shape of published material which are still leading and guiding the writers and researchers of this language for more work on this language and literature. The legend of Maktabah Durkhani Allamah Mohammad Umar Din Puri started a monthly magazine which was the beginning of print media in Balochistan. He started the monthly magazine “Al-Haq” as editor and publisher in 1923. Allamah Din Puri was a broad minded and progressive being, so, his both wives were the associate editors of this monthly magazine. And the daughter of Allamah Din Puri was also a great writer and reformer. She writes several books on the topics of religion and ethics in the languages of Brahui and Urdu. The literary services of Durkhani school of thought are countless. This institute dynamically performed and not only fought against British Empire’s missionary goals but it also created and generated a literature and survived two dead languages Brahui and Balochi. It should be right and a fact if I say that “The Durkhani School of Thought was not only the name of an institute but it was a history.” Recommendations 1. This is a huge topic which cannot be defined in a limited article. I suggest that the Brahui and Baloch scholars chose and select this institute and its different kind services and contributions as research topic on priority basis and highlight the distinctiveness of this institute for the guidance of future.

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2. I recommend, it is the need of time that the dynamic role of Durkhani School of Thought should be unearthed. We must learn and know about the principles and philosophy of this institute for developing of our present institutes. 3. The Maktabah Durkhani generated and created many great scholars like, Allamah Mohammad Umar Din Puri, Maulana Abdullah Durkhani, Maulana Abdul Baqi Durkhani, Maulana Abdul Hai Durkhani, Maulana Murad Ali Raisani etc. it is very necessary that the contributions and services for religion and literature of these scholars and personalities must be included in the syllabus of colleges and universities concerned courses.

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References

Brahui, Abdul Rehman, 1982, Brahui Zuban-o-Adab ki Mukhtasir Tareekh, Markazi Urdu Board, Lahore

Johar, Abdul Qayyum, Bangulzai, 2002 April to June, Quarterly Dey Tik, Brahui Adabi Society, Quetta

Kausar, Inam-ul-Haq, Doctor, 1995, Balochistan Mein Tehrik Tassawwuf, Seerat academy, Quetta

Mir, Ahmed Yar Khan, , 2008, Tareekh Baloch Qaum aur Khawanin-e- Baloch, Al-Asar Publications, Lahore

Naseer, Gul Khan, Mir, 1990, Tareekh Balochistan, Kalat Publishers, Quetta

Naseer, Gul Khan, Mir, 1982, Balochistan Qadeem aur jaded Tareekh Ki Roshni Mein, Nisa Traders, Quetta

Pottinger, Henry, 1977, Travel in Sindh and Balochistan, Indus Publications, Karachi

Shahwani, Abdul Qadir, Shahwani,2010, Balochistan: Mazhabi, Ilmi, Fikri Rohjanat, aur Maktabah Durkhani, Brahui Academy, Quetta

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Hardy’s unequivocal and obsessive Association with Gender Issues

Language and Literature

Dr. Saima Manzoor 1*, Dr. Najia Israr Zaidi 1

Abstract Hardy, the renowned tragedian, rejects the male domination, rigid rules and the stereotypical role that are assigned to women by the society. A male dominant society demands the women to be self sacrificing. His novels revolve around such stereotypes. These orthodox conceptions about women excite Hardy to revolt against patriarchy. In his novels he ironically depicts woman’s endeavor to become acceptable and respectable in the eyes of society. In this futile pursuit she ultimately loses her real self and true identity. Hardy’s fiction is the true reflection of conservative Victorian society where the female rebel’s aspirations are blasted and they are doomed to death. Women are not given proper place in the patriarchal world. Hardy highlights the merits and demerits of the social spectrum especially with reference to women. The nineteenth century writers were concerned with female emancipation and the rights of women. Hardy, in his novels, mainly concentrates on gender, class, rural economy, religion and modern developments. With reference to women we find social repression.

Key Words: 19th Century, Hardy, Stereotype, Gender discrimination, Identity, Patriarchy Introduction When we talk of a woman we immediately associate her to the household affairs, care of children, etc. Sexual differences are natural whereas differences based on gender are artificial. Passivity and kindness are the traits considered to be the most important part of a woman’s character. These traits are gender based and they have nothing to do with sex. Walter E.

1 English Literature Department University of Balochistan Quetta, Pakistan. *Contact # 03363514073

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Houghton while making distinction between men and women with reference to the tasks performed by them in society quotes that, “Man for the field and woman for the hearth; Man for the sword, and for the needle she; Man with the head, and woman with the heart; Man to command, and woman to obey….”(Houghton,1957). The role society assigns to a woman is that of self-sacrificing. According to the Old and the New Testament the woman is created for the man. A man is considered to be the head of the family. Beauvoir states that, “One is not born, but rather becomes, a woman. No biological, psychological, or economic fate determines the figure that the human female presents in society; it is civilization as a whole that produces this creature, intermediate between male and eunuch, which is described as feminine.”( Beauvoir, 1989). The process of socialization affects gender and class issues. Society raises great walls between the two sexes as if they are from different planets. It promotes alienation between sexes by provoking issues concerning the difference between their brain, biology, etc. Even our sense of perception is tinged with discrimination with reference to both sexes. Man and woman belong to same specie. G.K. Chesterton refers to Robert Browning in this regard who believes, “…that God had indeed made man and woman one flesh…” (Chasterton, 1966). Society and culture assign different roles to man and woman. Infact we live in a gendered society which is male dominant. A gendered society refers to a social setup where women occupy subordinate position. Kimmel accepts that we are, “… gendered people living gendered lives in a gendered society.”( Kimmel ,2004). Gender inequality is the result of specific culture. Division between the social roles of men and women depends upon the culture of particular area. It is because of culture, the classification of men and women into feminine and masculine is done. Bhasin says that, “…Gender’ is a matter of culture, it refers to the social classification of men and women into ‘masculine’ and feminine.”(Bhasin,2004). Thus the concept of life is marked with duality. Society consists of two different domains, namely, a man’s domain and a woman’s domain. Out of the two the former is marked as authoritative, commanding, superior and incharge of all the important affairs whereas the later is expected to be submissive, passive, tolerant, etc.

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Society makes distinction between man and woman with reference to work performed by them. Anita Pacheco refers to Mendelson considers that, “Because early modern England was a patriarchal society, the work women did reflect divisions of both gender and class. Work was highly gendered: some kinds of work were considered appropriate only for women, and would have been thought demeaning if performed by a man.”( Mendelson, 2002, ). Review In the modern world the old, traditional ideas are replaced by the new ones. Now the women and the labouring class, who were given subordinate status in society, have got great awareness about their rights. Especially, the women are found performing their roles in the socio-economic and political domains alongwith men. According to Sanbol, “Notions about gender, labour and class are changing.”( Regt, 2008). The biological difference between the sexes is predestined by nature, whereas gender can undergo a change. Warrington informs that, “Historians of gender attempted to explore the largely neglected world of women…”(Warrington,2005). Gender issues around which the whole social structure revolves are of great importance. Class and gender inequalities are formed by norm, custom and` tradition. We need to streamline the relationships between social groups especially with reference to gender and class issues. In the modern age women stepping in almost all the social arenas curtail the gender inequality. Kimmel considers that, “as gender inequality is reduced, the differences between women and men will shrink. (Kimmel, 2004). Hardy’s novels are an evidence of his immense obsession in the matters of gender. The modern criticism tends to reveal feminist issues in his fiction. The recent criticism highlights feminist perspectives in his fiction. Hardy can be termed as Marxist feminist or male feminist. ‘‘To name oneself a feminist in the current social climate is likely to provoke a query about what one means by the term ‘feminist’. It is certainly no longer possible to call oneself an ‘unqualified’ feminist critic: one has to be a deconstructionist feminist, a Marxist feminist…a materialist feminist or a combination of these labels. It might even be possible to be a male feminist…’’ (Green & Lebiham, 1996.p 228). Hardy is a versatile writer and earlier he was read on primary and emotional and not on an intellectual level. Recent criticism on his fiction draws attention towards social, psychological and gender issues. His novels can be termed as social and proletarian novels. His novels give vivid description of the condition of the working class especially projecting

- 96 - female’s struggle for existence in a capitalist state where they are meagerly paid and are overburdened with extra work. He vividly highlights female suffering in a society that is dominated by rigid man made rules assigning the role of old maids to the female sex. With reference to Hardy’s obsessive interest in gender issues Ali quotes that, “In Far from the Madding Crowd, Jude the Obscure and Tess of the d’Urbervilles the patriarchal social order is dominant…The author tries to give voice to his female characters and allows them to challenge the patriarchal social order’’. (Ali, 2013).

Discussion and Argument In Hardy’s work class conflict is overlaid by gender. His fiction explicitly sheds light on the matter of gender. The plots of his novels revolve around female protagonists who are the victims of society, social norms, etc. Hardy’s novels are concerned with the matters of gender. They deal with the position of women in society. The gallery of Hardy’s fiction is decorated with almost every type of woman who is drawn with exquisite delicacy. The female portraits are marked with vividness and universality. We may divide them into certain categories. There are women of high order such as Tess, Sue, Eustacia and Bathsheba. Whereas Elfride, Ethelberta and Grace are ranked amongst the women of less significance. The other category includes the women who have a minor role to play. Almost all the female protagonists of Hardy pass from difficulty and finally learn lessons. Hardy’s novels deal with gender issues. He criticizes the society where a woman’s true identity is crushed by the prejudiced male conceptions about her femininity. Conventionally the ideal womanhood has usually been of the type,’’… as little minded as possible among men.’’(Butt, 2002.p.41) Women are expected to accept the relegated status in society. Their powers are always doubted when compared to man .Elfride Swancourt in A Pair of Blue Eyes (1985 ) wants to establish her status as a writer but her literary talents are being denied and she is shown as unsuccessful when compared to a male character ,namely, Henry Knight who is praised as an accomplished essayist. The specific instance of Hardy’s novel raises the voice against gender discrimination. He in his work criticizes the gendered society and gendered attitude. It is a general conception that a woman’s task is restricted to the household activities and she should not be engaged in the works of reading and writing. In this regard we can give the example of Charlotte Bronte who sent a few poems written by her to the Poet Laureate, Robert Southey. The comment she received from him, has ironic implications. Robert Southey

- 97 - while advising Charlotte Bronte to stay away from the field of literature said that, “…Literature cannot be the business of a woman’s life: & it ought not to be. The more she is engaged in her proper duties, the less leisure will she have for it, even as an accomplishment & a recreation.”( Glen,2002). Hardy, in his fiction, criticizes the Victorian society that offered ethical codes only for women as “Contemporary society maintained men at the center of communal life while women at the margin of social world. In the nineteenth century it was the women who became the victim of patriarchal rules of the society which lead to their exploitation outside the domestic sphere of life. Women were rarely expected to take part in any social work or any work of discovery and exploration. Her place in society was defined by men. They were not permitted to find any role beyond being a caring mother or a chaste wife.” (Ali, 2013). Hardy shows that men and society are interrelated. Men behave particularly according to the norms of the society in which they are born. This is how gender is structured and practiced. The Victorian society was a male dominant society. In a male dominant society, women are considered as inferior to men. Charles Darwin, the nineteenth century scientist, was also of the view that men are superior to women. According to Dennis Walder, in his work In The Descent of Men, Charles Darwin, “… proposed that evolution had led to humans as superior beings, and, what is more, to men as beings that were superior to women.” (Walder,2001). The nineteenth century was a period of great improvements, especially, with reference to education. The nineteenth century writers highlighted the need of education on the part of women. A society, promoting female education, is marked with harmony with reference to the social roles performed by men and women. Jen’nan Ghazal Read and Sharon Oselin think that it is a, “…widely held assumption that female education will equalize gender power dynamics…” (Read, & Oselin, 2008). In Far From the Madding Crowd (1969) Bathsheba likes Gabriel Oak but hesitates to marry him as she is better educated than him. According to Gabriel Oak she talks like a lady and it is noticed by all the community. Hardy through his fiction wants to equalize the gender inequalities. In The Woodlanders (1949) he states that, “A young lady of education should not be ignorant of money affairs altogether”. The nineteenth century socialists emphasized on the significance of female education. In Tess of the D’urberville (1981) one of the main reasons of Tess’ downfall is her unskilled status. She, “had passed the sixth standard in the National school”. (Hardy, 1891). She is encumbered to solve the financial problem but cannot do so through minor tasks.

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Naturally, her inability to bear the spectacle of her starving siblings, leads her to the extent to surrender before Alec. Hardy criticizes the society where women have subordinate status as compared to men. Generally, the idea of female boss is disliked. Ironically both male and female like to work under male supervision. The late eighteenth century is marked with the emergence of women’s movement in many countries. As a result women gained recognition in society. According to Biseswar, “Women’s leadership was observed for the first time when women’s movement arose in many countries in the late eighteenth century.” (Biseswar, 2002). The entire fabric of a society constructs the gender relations. Usually the writers relegate the women and consider them fit for minor or comic roles. In this regard, we can refer to Shakespearean comedy which is dominated by female figures. Whereas men primarily dominate his tragic and historic plays. Howard and Rackin state that, “The hierarchy of dramatic genres was also a hierarchy of social status: the subjects of history were kings and the great noblemen who opposed them; women and commoners occupied only marginal places in historical narratives. Antagonists and consorts, queens and queans, witches and saints: women play almost every conceivable role in Shakespeare’s history plays. But there is one role that is always reserved for man-that of the protagonist.” (Howard and Rackin, 1997). In Hardy’s novels and even poems, usually, the leading roles are performed by females. In his novels, he shows that men love women and want to dominate them. They can go to any extent to suppress them. According to Elizabeth Reitz Mullenix the history of mankind is, “…a history of repeated injuries and usurpations on the part of man towards woman, having indirect object the establishment of absolute tyranny over her.”(Mullenix, 2002). To man an ideal woman is the representative of innocence and stupidity. Hardy presents strong female characters who are unconventional such as Bathsheba is presented as a female farmer supervising the male workers. In Hardy’s stories a woman somewhat dominates if she comes across a man of lower class. In Far From the Madding Crowd (1969) Bathsheba dominates Gabriel Oak. In a relationship between man and woman belonging to the same class, the former dominates the later. Bathsheba rejecting Gabriel Oak marries Sergeant Troy, a man of high class. In this relationship, she is dominated by Troy. In Hardy’s novels, he concentrates on the theme of seduction. In every society, women are the victim of sexual exploitation. Hardy shows that, especially, the women of the lower class are vulnerable. They can be attacked

- 99 - and disgraced easily. Hardy reveals that in the disputes between master and worker the men of upper class think that it is their right to exploit the workers and seduce their women. Maria Mies states that, “Sexual exploitation mainly in the form of rape, is a means used by the ruling classes to discipline the exploited classes.” (Bhasin, 2004). To suppress the rebellion amongst the lower class, the landlords usually seduce the women of the peasants and landless labourers. The women being the only property possessed by the pauperized men and their seduction is a lesson to crush any rebellion in future. Maria Mies further sheds light on the relation between class, rule and women. Infact landlord not only possesses the land tilled by the poor but also their women and is at liberty to seduce them. Maria Mies states that, “Class, rule and the oppression of women are here closely interwoven. He who owns the land owns the women of the land.”(Bhasin, 2004). With reference to Hardy’s works the term exploitation has broader implication such as it also refers to economic exploitation. Usually women are the victim of economic exploitation. Because of poverty they are forced to sell their labour or offer services at low rates. It is considered that both women and labourers are oppressed. Beauvoir highlights that, “Thus the fate of woman and that of socialism are intimately bound up together, as is shown also in Bebel’s great work on woman. “Woman and the proletariat,” he says, “are both downtrodden”. Both are to be set free through the economic development consequent upon the social upheaval brought about by machinery. The problem of women is reduced to the problem of her capacity for labor.” (Beauvoir, 1989). The process of industrialization altered the course of history. With the swift growth of industry, men alone could not cope with the demand of increased labourers. It was necessary on the part of women to come forward and perform their respective roles. According to Herzstein in the nineteenth century there was observed, “…the mobilization of female workers in areas of industrial production.”( Herzstein,1975). Hardy’s fiction exposes that in a male dominant society woman’s quest for identity is not a likeable idea. Mitra highlights that, “The issue of a woman’s quest for identity in a male- dominated world has in the recent past, been addressed by a multitude of writers and there has been a subsequent wave of criticism to highlight the problem and to indicate the modern woman’s protest against victimization and marginalization by man.”(Bhasin, 2004). Hardy is in favor of female emancipation and through out his stories we find women’s quest to establish their identity. His minor characters, the social stereotypes, act according to the norms of society and they do not attract the reader’s attention to great extent. He, in his novels, ironically depicts that

- 100 - men folk love the image of the women they have made in their minds and not the women themselves as they really are. The narration of this envisioned picture through the lips of men leads to the total negation of the women’s real identity. His fiction sheds light on female protagonist’s expedition to express her palpably in the course of the story. In this regard Gurudev refers to D.H.Lawrance who states that, “there were few men who would accept a woman as she “is” only as she “ought to be”. A woman is trapped within the preconceived notions of a man and denied her feminine validity.” (Gurudev, 2006). Hardy is very critical of the ways of men. In The Return of the Native (1964)he states that, “Men are given the trick of having a passing fancy for somebody else in the midst of a permanent love, which reasserts itself afterwards just as before”.(Hardy, 1964). In the same novel Hardy criticizes Wildeve’s attitude which is tinged with frivolity with reference to the matter of love. Having love affair with Eustacia, he diverts his attention from her to another woman, Thomasin. Later on, there is revival of the old passion and Wildeve returns to Eustacia and everything goes smoothly. Eustacia wants, “To be loved to madness…” (Hardy, 1964). Now she finds a better man than Wildeve, namely, Clym. She writes a letter to Wildeve justifying her act of infidelity while recalling the pangs of unrequited love when Wildeve left her for another woman. The letter contains Eustacia refusal for further communication. She informs Wildeve that, “The more I consider the matter the more I am convinced that there must be an end to our acquaintance. Had you been uniformly faithful to me throughout these two years you might now have some ground for accusing me of heartlessness, but if you calmly consider what I bore during the period of your desertion, and how I passively put up with your courting of another without once interfering, you will, I think, own that I have a right to consult my own feelings when you come back to me again. That these are not what they were towards you, perhaps be a fault in me, but it is one which you can scarcely reproach me for when you remember how you left me for Thomasin. The little articles you gave me in the early part of our friendship are returned by the bearer of this letter. They should rightly have been sent back when I first heard of your engagement to her. EUSTACIA.”(Hardy, 1964). Wildeve left Eustacia for another woman, his cousin, Thomasin Yeobright. The insult which Wildeve receives in the shape of little articles given as token of love to Eustacia is infact a slap from the writer who disapproves gender discrimination at every stage of life. If Wildeve, being a man, can be non-serious in the matter of love then why cannot Eustacia be? That is Hardy’s final judgment.

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Conclusion Hardy outshines all the female writers of the Victorian Age with reference to his creation of female protagonists. In his work he highlights the wrong done to the frail sex by the indifferent society. His work criticizes male dominancy and patriarchy that victimizes the women. He, in his fiction, exposes the drawbacks of the social order that is dominated by man. Hardy was of the view that the role society assigns to woman is male constructed. According to this she has to perform the task of an angel in the house. True womanly behavior is termed as self less devotion and self negation. The patriarchal society demanded the women to be self sacrificing. A submissive, docile and passive woman was considered worthwhile as these qualities enhance her beauty. In Hardy’s fiction women are portrayed as subject to victim treatment and unbearable social pressures due to male dominancy and superiority. In a male centered society male dominancy is personified by the male protagonists manipulating over women. Hardy’s novels reveal his feministic creed with reference to his female protagonists. Feminism is ‘‘an expression of anger against a sense of injustice that women had been oppressed and exploited by men’’. (Butt, 2002). Hardy’s work shows his concern for female empowerment.

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References

Ali, Hira. (2013).Women’s Language in Thomas Hardy’s Fiction. Journal of Basic and Applied Scientific Research. 3(12)82-86, 2013.ISSN 2090-4304.pp.82. Beauvoir, Simone De. (1989). The Second Sex. New York: Deirdre Bair. p.267.55. Bhasin, Kamla. . (2004). Understanding Gender. New Delhi: Kali for Women. p.2.30.31.27 Biseswar, Indra Watie. (2002). “Problems Of Feminist Leadership Among Educated Women In Ethiopia Taking Stock In The Third Millennium”. Journal Of Developing Societies. Vol. 24, No. 2.April-June, p.127. Butt, Nadia. (2002).Women of Troy by Euripides A Feminist Reading. Journal Of English Studies.volume-10.university of the Punjab Lahore-Pakistan.p.41.4. Chesterton, G. K. (1966). The Victorian Age in Literature. London: Oxford University. Press. p.77 Glen, Heather. (2002) The Cambridge Companion to the Brontes. United Kingdom: Cambridge University Press, p.115. Green & Lebihan. (1996). Critical Theory & Practise A Course Book.London. Routledge.p.250.228. Gurudev, Sujata. . (2006), The Fiction Of D. H. Lawrence. New Delhi: Atlantic Publishers & Distributors (P) Ltd. p.6.20. Hardy, Thomas. (1949).The Woodlanders. London: Macmillan & Co., Ltd. p.103. Hardy, Thomas. (1964). The Return of The Native. London: Macmillan & Co. p.335.79.179.180. Hardy, Thomas. (1891). Tess of the D’urbervilles. London: Penguin Books Ltd. p.21. Herzstein, Robert Edwin. (1975). Western Civilization. USA: Houghton Mifflin Company. p. 600.

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Howard, Jean E and Rackin, Phyllis. (1997). Engendering A Nation. London: Routledge. p.44. Houghton, Walter E. (1957). The Victorian Frame Of Mind 1832-1870. London: Yale University Press, New Haven. p.348. Kimmel, Michael S.(2004). The Gendered Society. New York: Oxford University Press Inc. . p.17.289. Mullenix, Elizabeth Reitz. (2002). “Petticoat Government and the Performance of Resistance”. The Drama Review The Journal Of Performance Studies. 1(T, 73) Spring p.114. Pacheco, Anita.ed..(2002). Early Modern Women’s Writing. Hong kong: Blackwell Publishers. p.59. Read, Jen’nan Ghazal and Oselin, Sharon. (2008). “Gender And The Education- Employment Paradox in Ethnic And Religious Contexts: The Case of Arab Americans”. American Sociological Review. Vol. 73 April: p.296. Regt, Marina de. (2008). “Employment Migrant Domestic Workers In Urban Yemen: A New Form Of Social Distinction”. HAWWA Journal Of Women Of The Middle East And The Islamic World 6. p.155. Walder, Dennis. ed. (2001). The Nineteenth-Century Novel Identities. USA: Routledge., p.232. Warrington, Marnie Hughes. ed. (2005). Palgrave Advances in World Histories.Great Britain: Palgrave Macmillan. p.71.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Brahui Script-History, Research and Analysis

Language and Literature

Dr. Manzoor Baloch1 Abstract The research article critically analyses the history of Brahui script, its problems and contemporary development. Moreover, it discusses the Brahui script in comparative perspective with Arabic, Persian and Urdu scripts. In addition, it discusses the origins of language and successive developments of scripts and its challenges throughout history. The notable scholars of Brahui language and their efforts for standardization of Brahui script are also mentioned in the article. The article has mainly used secondary sources for the conduct of research.

Keywords: Brahui Script, Language development, Standardization

Language and Writing of Language The genesis of social life had been the ‘language’ for understanding and exchange of ideas. In the same manner the language too made demand for a written form which culminated in the creation of letters/alphabets. After a long and tedious journey of hundreds of years, the constructed and disfigured shapes took the form A-Ba and were moulded to the symbols of sounds of speaking language. The expression of feelings gave the ‘Pen’ in human hands and with the strength of pen, the darkness of ignorance receded and light of knowledge spread. According to Jamil Jalibi, language is an institution which was created by man’s social friendly nature. Language is basically a source of fulfilling social needs of men. In case of no language, the entire society will be deaf and dumb. Neither anyone will talk nor will listen to someone. Society and culture will not evolve and all the work in the world will be at a stand still and leading a life will be utterly difficult. Language is a medium which helps to share experiences, ideas, feelings and emotions with other

1 Lecturer, Department of Brahui, University of Balochistan Quetta, Pakistan.

- 106 - people and in this process compatibility is created in their way of thinking and actions. Such a similarity in thinking and action could create civilizational and social unanimity and a common culture is born (Jalibi, 1981) In fact, the written form of language is associated with the above mentioned lines and has been created by socially ingrained nature of men. That is why ‘script’ or characters can be said to be the creation of social life. Different views are given about letters or script. Many experts and researchers call it the language of gods or legends of ancient people. Some people think that when man learnt a language then he felt to write and tried to give different forms to his words. This was called writing in pictures which afterwards gradually changed into symbols and today we find it in the form of letters/alphabets. Regarding scripts or myths of languages, the prominent researcher- Dr. Saleem Akhter writes, “like many ancient civilizations, the origins of scripts is also mythological. In this connection, there is no differentiation between East and West. In the myths of many countries, we find gods and goddesses which taught men writing and learning. There are two reasons for this point of view: firstly, every good, bad and incomprehensible thing is associated with gods. Secondly, the reason can be that in ancient times education was not wide-spread and writing and learning was specific to Hindu priests, wizards, astrologers, poets along with rulers. This phenomenon was very mysterious to common people and in some cases bewildering. Their command of language was paramount which as expressed in their writing and speech. Therefore, the apprehension of the common people to the writings as mysterious, mesmerizing, sacred was understandable and associating it with gods was conceivable (Akhter, 1987, P-32). According to famous researcher Ali Abbas Jalalpuri, with the advent of writing men took steps towards civilization and urbanization because he became capable of preserving ideas and achievements. Writing started with pictures which were discovered from caves. The oldest writing of Summeries which is called ‘Paikani’ script. The Egyptian Hieroglyphy was a form of writing in pictures. Kinyanians or Phonecians for the sake of understanding took some symbols from the method of writings of Summeries, Pakani and Egyptian Hieroglyphy and compiled it in the shape of ‘Alfaba’. Alfaba also spread in Asian, Hebrew, Greek, Latin, Sanskirit and languages of other countries (Jalapuri, 1993, p-85).

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Historical Status of Brahui Script Although Brahui is considered to be the oldest language of this region but we cannot say anything with authenticity about its having an ancient script. However, in different epochs, different claims have been made about the Brahui script. Dr. Abdul Rehman says, “Due to scarcity of historical evidence, we cannot say at once that when the Brahui language adopted a written form. Brahui since the ancient times was written in Hieroglyphic form. There is also an opinion that Mohen-Jo Daro script was the ancient script of Brahui. However, two thousand years ago, this language was written in ‘Kharoshthi’ script. (Brahui, 1982, p-55). This matter is still worth research as to what was the Brahui script. Regarding ‘Kharoshti’ script, the famous Baloch –Gul Khan Naseer in his book ‘Koch and Baloch’ narrates in detail that Kajula Khadphises which in history is known as the ‘kadnisas’ was the first King of Kush orKushanti tribe. Many inscriptions and coins of this King have been traced by archaeologists. The Karoshti letters engraved on these coins with slight changes could be considered to be the specimen of Brahui language. For example, on a coin at one side, the king has been shown to be sitting on a throne and on the other side Maheshwara’s (big master of mountains) figure is engraved. Around the figure of the King Kharoshti letters are also written. The experts have taken the following meaning from these words: great Prince, Prince of Princes son of the sky Ka jo Kad Nisas’s.

Maharaj sai ra jata sai, dwa putra say, ka jo kad nisas’s Like-wise on this coin another word ‘Maheshwara’ is also engraved which emans master of mountains and this is a Brahui word. ‘mahesh’ or ‘mush’ is till used for mountain in Brahui Language. Wara is twisted form of Wala which is common in Balochi and Brahui. Therefore, its meaning will be resident of mountain and idiomatically its meaning could be ‘Master of mountain’ (Naseer, 1988. p-58-59) Gul Khan Naseer further writes that on a coin of that era, the half faction of King is engraved. The direction of the King’s face is on the right and these words are inscribed in Greek languages. Bas balous aur mokad fizas It means ‘King and Mokad Fizas’. On the back of the coin Maheshwara has been shown to be standing and these words are written in ‘kharoshthi’ language.

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Maharaja sa…………………… Here too by changing the letters we get the following sentence:- Maharaj sai…………………………. This sentence is without doubt, the oldest version of Brahui language and the word ‘Sha’ too is a Brahui word. (Naseer, 1988, p- 59-60). Archaeological sites of Kushani era were discovered in Afghanistan by Moseau Donia under the supervision of Mosears Bakin in 1937 and 1939. This site of ruins is in the north-east of Bagram. Here a Buddist temple with the name of ‘Shalokia’ was discovered. In this reference Gul Khan Naseer says that in Persian ‘Mohbid Shalokia’ is ‘Mohbid Shutrak’ i.e ‘Temple of Camel’. It is clarified that ‘Lok’ in Brahui means big camel and ‘Sha’ in this language is meant as King or elder. Similarly there is a mention of another temple with the name of ‘Pehlawa Sirah’ which was built by ‘maharaja Ashok’. This word too is compound of two names i.e ‘Peel’ and ‘Sirah’. In Brahui language ‘Peel’ means elephant and ‘Sirah’ means head. Therefore in Brahui language ‘peelo Sirah’ means head of the elephant. In French and Persian languages too, it has been translated as ‘feel sar’. (Naseer, 1988, p-60-61). The above mentioned arguments substantiate into reality ancient script or character of Brahui language. Hoever, further research is still needed. Mir Gul Khan Naseer’s research is itself a real attempt but other historians, researchers and linguists have not paid any special attention to it, which is much needed. No doubt that the compatibility with modern times is required but knowing about the historical status and stature of a language is also necessary.

Known Script of Brahui The historical script of Brahui language could be ‘Kharoshti’ or Mohenjo-Darian, Egyptian Hieroglysphy – all this needs further research. However, the known written history of this language started in thirteenth century. According to Dr. Abdul Rehman Brahui, the first known book of Brahui is ‘service to Religion’ which consists of hundred of pages and contains advice and counselling. (Brahui, 1982, p-89). Certainly, this book is a benchmark for the known and written history of Brahui. About he script of the books, Dr. Abdul Rehman Brahui says that till now, we have received 18th century books which have both Arabic and

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Persian scripts. Durkhani school preferred Arabic script but in the modern times, Persian script is getting popular. (Brahui, 1982, p 59). We can say about the Arabic and Persian Languages that they had deep impact on the languages of this region. Persian had been the official language of this region and with the spread of Islam, Aarabic language also influenced the languages of this region. Majority of local languages adopted Arabic and Persian scripts and one of them is Brahui. The English researcher Liutenant R-Leech and famous tourist –Charles Masson also wrote the Brahui language script in Arabic and Persian. The first known poet of Brhaui language – ‘Mullah Malik Dad Qalathi’ who was linked to the court of ‘Noori Nasir Khan’ in his book ‘Thofath-ul-Hajaib’ (which was printed in 1760) had adopted the Arabic script and at many places Pashto letter shave been used. Durkhani school which was established in reaction to English occupation; printed and published many books from its platform. The script of this institution was Arabic. The writings in ‘Khat-e-Naskh’ gradually change dinto Nastaliq until the English missionary printed the third edition of ‘yuhana’ in Nastaliq so that the people of this area could read it easily. Before this, the English orientalists worked in Roman script regarding Brahui language when Pakistan came into being, the usage of Roman script was encouraged and recently this was practice once again. But no success was seen as the surrounding languages were related to Nastaliq script. Therefore, to adopt Roman script is a difficult task. However, it can be argued that as compared to ‘Nastaliq’ , the Roman solves all the sound problems of Brahui Language. Roman makes it easier not only in writing but also in reading. Similarly, Sindhi script has also been used for Brahui language. Especially Brahui speakers living in Sindh wrote in Sindhi script. But as a whole, in the present time, Brahui language has adopted ‘Nastaliq’ script and new newspapers, magazines and books in Brahui are published in this script.

Conclusion As the language is a great creation of men, similarly moulding the language into a written form is a brilliant feat. We know well that development and popularization of a language has its own tradition and history which encompassed centuries. On this path, a language has passed through different stages and ups and downs. Like the spoken language, the letters (symbols) or writings too have its own story and history. There is no

- 110 - denying the fact that after attaining the written form, the languages have developed manifold because it is not confined to speaking but writing and reading are also its important parts. The language and its speakers are of paramount importance while the writing and reading keep a record of a language and make it more embellished. According to experts, there are six thousand languages in the world, today but for such a large number of languages, the number of scripts/characters are not many. However, the basic script is only one which is called by Ali Abbas Jalalpuri as the Paikani script of Summeries or it can been Egyptian Hieroglyphy which was written in pictures. It would have been pertinent that every language should have its own specific script but it is not so. That is why we are obliged to choose one script from the limited number of scripts. The experts select a script at random by keeping in view the sound and grammar and make additions and modifications accordingly. Brahui language too faces the problem of script from the very beginning and like Brahui literature its script has been influenced by Arabic, Persian and Urdu. The Persian language had a specific impact on Brahui language because the Persian had been the official language of this region as well as the language of Kalat State. The rulers of Kalat state (who were called Khans) despite being Baloch did not patronize or give any importance to Balochi and Brahui languages. However, according to Inayatullah Baloch, in 1947 the Khan declared Brahui as official language and this policy continued till March, 1948. It is obvious that for the development and dissemination of any language, the few months of state patronage is a short-period which the Brahui language received. When Pakistan came into being, the formal works on Brahui language started. The Urdu script/character was given the final shape which is still prevalent. But the main problem being faced by Brahui language is the absence of uniformity in script. The consonants are more in Brahui than in Urdu which cannot be brought fully into writing and sometimes make it misleading. Other letters especially Arabic have also entered into Brahui which do not represent the sounds in Brahui fully without ambiguity. Therefore the niceties of Brahui language cannot be maintained nor it can be written in a beautiful and simple language. Keeping in view, the large number of problems, the Brahui literary society in 1988 formed a committee for evolving a script and standardization of its written language. Formal sessions of this committee were held and Brahui writers and poets tried to solve the problems of uniformity/standardization. Although, it was a good attempt but it could not

- 111 - achieve the desired objectives with concrete solutions. The decisions of the committee were not applied in letter and spirit, however, the minutes of the session were complied in a book form. This indicates that such a huge task cannot be carried out by one person only but by the institutions. As the Brahui language is not free of the malady of script and absence of a standard form, therefore there is a great impediment in the progress of the language. Along with literature the other branches of knowledge also face the problem of conceptualization in Brahui language. In this connection, proper action is required to make the work and decisions effective. The role of electronic and print media in Brahui language is minimal in terms of quality and quantity. It is especially incumbent upon writers to address the problems of Brahui language seriously. In addition to an excellent script, the research and knowledge based work could keep a language and sophistication alive. For carrying out this work serious thinking and practical steps have to be taken.

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References

Jalibi, D. J. (1981) The culture of Pakistan. National Book Foundation, Islamabad.

Akhter, D.S. (1987) Urdu Zuban Ki Mukhtashar Tareen Tariq. Muqtadara Quami Zuban, Islamabad. P- 32

Jalalpuri, A. A. (1993). Khurdnama –e-Jalalpuri. Khurd Afroz. Lahore. P-85

Brahui, D. A. (1982). Brahui Zuban –o- Adab Ki muqtasar Tareekh. Marqazi Urdu Board, Lahore. P-55

Naseer, M. G. K. (1988). Koch-o- Baloch. Sales and Services, Quetta. P- 58- 59

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Haiku in Brahui Language

Language and Literature

Dr. Abdul Haleem Sadiq1 Abstract Haiku is a Traditional Japanese Poem and is being translated and published in Brahui language. Many writers/ poets have used haiku style of poetry in Brahui. Haiku mainly consists of three lines and last line is of 5 syllables while middle line is of seven syllables. Haiku themes include mainly about nature and love. The article narrates few haiku poems by important Brahui poets. The research has mainly used secondary sources.

Key Words: Brahui, Haiku, poetry

Introduction Haiku is basically a Japanese form of poetry, but now it is being written, along with other languages, in Brahui language too. Haiku complete poetical works are also published in Brahui and other languages. However, many Brahui poets consider this genre as useless pastime and are not paying an attention to ir. Had the famous and well known Brahui poets paid paid any attention to it, many books could have been printed in this genre. Neglect of ‘Haiku’ in Brahui language is because of difference of opinion amongst the writers. But the fact of the matter is that the writing of some ‘haiku’ in Brahui language is ample proof we have accepted it as a genre and it is present in many languages pf Pakistan on one way or other. Therefore, this type of poetry is not alien to us. Most of the books on ‘Haiku’ in Brahui language were written by Professor Aziz Mengal. In addition to this ‘Badam na Pull’ by Afzal Murad, ‘Toosh’ and ‘Zind na Nidara’ by Inayat Sagir, ‘himnam na Khushboo’ – Shams Nadeem, ‘Shimshak’, Barfeech’, ‘Jalishka’ by Aziz Mengal are worth mentioning Haikus. In fact, three hundred years ago – a famous Japanese poet Matsuo Basho (1644-1694) created a highly discerned

1 Assistant Professor, Brahui Department, University of Balochistan Quetta, Pakistan. Email: [email protected]

- 114 - genre of verse called Haiku – where the nature is its imagery. Later on, all the Japanese poets continued writing on the scenery of nature and good Haiku implies strong feelings. In a few details and few words the entire scene is depicted. On sweet plum blossoms The Sun rises suddenly Look, mountain Path! Basho translated by Daniel Buchanan Once Matsuo Basho stated that Haiku should be written by keeping in view the natural spirit of children. The great historian Macaulay had also said that poets are fond of great poetry and they have to be child first. It means that ‘Haiku’ is created by curious true and humanity’s first strong passions found in children. Great poetry has now heightened the arena of ‘Haiku’ and ‘Sheky’ has further expanded it (Haider, p 196-197).

(HAIKKU) (HOKKU) Haiku is a popular poetic genre and many great Japanese poets have versified in it. Attempts have also been made in Chinese and English to adopt ‘Haiku’ and in the same vein write small poems. ‘Haiku’ is a three line poem. The first and third lines are small, consisting of five syllables while the second line is large, having seven syllables (Siddiqui, p-213). The origin of Haiku is not based on any specific theory. Some say that its sources is ‘Thalinka’ while others say that ‘Khoi-ringa’ or ‘Khoi Rabaikai’. In this reference Mohamamd Amin says : “What is the origin of ‘Haiku’ – in this connection different ideas have been mentioned. In ancient Japanese poetry, there was a genre of poetry called ‘Katha-otha’ which consisted of three lines whose parts were arranged as 5-7- 5 and Haiku is a kind of it. Some people say that the first stanza of long Japanese poems is called ‘Hokku’ which consists of three lines and there too the parts are 5-7-5. Later on, it was separated and give the name of Haiku. According to some other people, another poetic genre ‘thanka’ consisted of five lines and its aprts were arranged as 5-7-5-7-7. Its first line was separated and given the name of ‘haiku’ (Amin, p-5).

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افضل مراد خلک غریباتا اینو ہم زند ٓان ْپر ئ ھیت نصیب ٓاتا تقدیرے پاپہ تینا تدبیرا سوچہ تعبیر ئ پاپہ (Murad p 37) Afzal Murad very beautifully and in an expert way translated ‘Haiku’ poetry from Urdu into Brahui literature and thus enriched the Brahui literature with ‘haiku’. Afzal Murad also translated Japense ‘Haiku’ into Brahui which is presented as follows for the readers”

جاپانی ہائیکو اوساگا اونی ت سو دوبے توالڑے تے مورا ای می زی براہوئی بدل ای دیر ْکننگ کن تینا دون ٓا ہناٹ چرخ نا چٹ ٓانا زرکو ول ئس اڑینگاسس کشکنگ تہ کنے ْاست متو ای مالس ہڑسینگاٹ

Afzal Murad very beautifully and in an expert way translated ‘Haiku ‘ poetry from Urdu into Brahui literature and thus enriched the Brahui literature with ‘Haiku’. Afzal Murad also translated Japanese ‘Haiku’ into Brahui which is presented in the article. Therefore, Afzal Murad is a famous Haiku writer of Brahui and Urdu and Iqbal Haider says about him that he is a beautiful poet of cultured vision and is also a poet, writer of dramas and writer and compiler of Urdu-Brahui

- 116 - prose and poetry. He has proficiency in both poems (verse) and ode (Ghazal) and is pioneer of Haiku writing in Balochistan. “Haiku was not only introduced in Brahui poetry in this century but many poets delved into it and Haiku collections (anthologies) have been published. Aziz Mengal, Afzal Murad and Azam Mushtaq are included in the list” (Murad, P-69). Some of the Brahui Haikus are as under: )حنیف مزاج( نم کینہ انتئے خنتے تینا پین کن نم کینہ انتئے زیب اس ْارانا خف تیٹی اونا مزاج پاریٹ مدانا

(اعظم شاہ) َمش و دامان جوانے دا محل و ماڑی تے ٓان اے گدان جوانے ہچو اف کسر کاوہ مگر مزل نا اف کنے خب (Sani, p 90-91)

Everyone knows that poetry is the skill to say something in a minimum number of words. Raising the matter in an authentic way and saying it in an artful and elegant manner is the acme of poetry. By elegance we mean anything which is free of any impurity or where the impurity is very less. Other finer arts like architecture, painting, culture are more common as compared to poetry. While poetry is another name of the harmony of the sounds of letters and it can be felt, through-out but not seen. Therefore, it is something invisible in it and it is not a solid visible thing. Amongst the genres of poetry, Haiku has the peculiarity to be the shortest genre. (1) Regarding words (the least words).

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(2) Regarding Lines (three lines) (3) Regarding the harmony of sounds of verse, it is the shortest e.g Fahlan fahlan fa Fahlan fahlan fahlan fa Fahlan fahlan fa Can be said in this form (Haider, p-25) Haiku in its nature and mood is simple and soft. Simple in the sense that it has no condition of rhyme. Themse are generally about weather and effects of weather. The art of enjoying nature, the real system of nature and phenomena of nature is observed (Haider, p-26). Iqbal Haider’s Haiku has been translated by Afzal Murad as under:

اردو براہوئی میرا پیارا گھر ْارا گچین ٓا جیسے اک پیاری سی نظم دنکہ جوانو باگل اس جلتے کاغذ پر اشوک کاغذ ٓا

اردو براہوئی پھولوں کا موسم پھل ٓاتا موسم سانسوں میں اس کی خوشبو ساہ اٹ اونا زباد ئ پَلکوں پر شبنم بروانک ٓا شونم اردو براہوئی ْگم سم ہیں کہسار ْچپ ئ َمش و ماس پیس رہے ہیں انسان کو نسخل کروک انسان ئ صدیوں کے ٓازار دون صدی تا ناس

اردو براہوئی نفرت کو چھوڑو نفرت کپہ بو دل مندر ہے دل مسجد ْاست مندر ْاست مسیت ئ دل کو مت توڑو اودے پرغپہ بو

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اردو براہوئی جھوٹ ہیں سارے ڈر دروغ ئ خسار سب سے بڑا سچ دنیا میں بَھال راست ئ دنیانا ہللا و اکبر ہللا و اکبر (Haider, p-100)

Humaira Sadaf Hasani is the first Brahui poetess whose poetry has come forward. She has the expertise in ‘Haiku’ potery and with her Haiku poetry Brahui culture is enriching. اواری جوانے بے سنت مفہ نی بن کچاری جوانے

زند نا سفر بھاز ویل و ڈکھان پھرے اف نے دا خبر

ٓالم ہنانے تولوکٹ یکہ داڑے مونا گدانے (Hasni, p-47) Azam Mushtaq Lehri wrote ‘Hamd’ and ‘Nath’ in Brahui Haiku. In addition to this, in her poetry book, she delved into other topics. For example

اے کنا خدا بن نی کنا فریادے کیوہ التجا

ہللا رازی ئ کنتو مہرو خوشی نا ہر وخت بھازی ئ رحیم نی رحمان رزق ایتسہ نی کھل ئ دا خلتا نیامان

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صدخہ جہان ئ محمد نا پن َئ کن زمین ٓاسمان ئ (Lehri, p-11)

Aziz Mengal wrote more books on Haiku Brahui poetry than anyone else. Leeko which is a form of Brahui folk poetry is like Haiku which is hundreds of years old and has passed in unwritten form from generations, has prevailed. In Aziz Mengal;s poetry book ‘Jalishka’ also contains Haiku poetry.

خنکو نا خمار چیبک کیسہ زلفاتے کپہ تا سیاہ مار

خلک ورنائی گوڈ خمبروک افس ْمست نا مسون داسہ ڈوڈ (Mengal, p-46)

زندہ ہس ہنینا میرو ْمالنا دو ٓان مسک خرینا

دا ننک سیل نا روہو برف و چرکاک ڈنگو تیل نا

غیب نا پچار قتل و ْلٹ وسیاست دادے نا اخبار

ْپھل کرے انار رنگ اس کشار اناری خنک مسور خمار (Mengal, p 17-18)

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As mentioned before, Aziz Mengal wrote much in Brahui poetry and ‘Barfeech’ too is also written in Brahui poetry book. بش مہ کپہ غم شال ئ شاغان ئ بادام ْاستا بسک ہتم کڑا ختکک کاغ کرائی بس َمست ا نگا ُجل ئ خنا الغ

برف و روہو او پر کچڑ ربڑ ہستین ئ بیوس تینے گر

ْاست ہرفین ئ بال ْمدو موسم ہتم نا کس کپک تے حال (Mengal, p 6-7)

The book ‘Ashkail’ which consists of Haiku poetry, is also the anthology of Aziz Mengal’s poetry where he has written on different topics. “Toos” which is a anthology of Brahui poetry, Afzal Murad has written poems on different topics.

کانہ ریکا تیٹ پھل و زباد ئ تینا خوانہ ریکاتیٹ

پین ئ تینا پان ہر اسٹ تینے خواہک دیرے تینا پان

بیرہ ای اونا پابو کل ٓاشارے نم اودے ہر مونا

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پھلے او دیرے رنگ برنگ ٓا دنیاٹی تغ تا ذنجیرے (Murad, p 190-191)

The young Brahui ‘ode’ poet Shams Nadeem’s five poetical collections have been printed where ‘Hinam na Khushbo’ is a book of Haiku poetry. In this book Brahui culture, relationships, different climates, modern technology, bravery of men, courage, downfall and other matters have been discussed through the medium of Haiku poetry.

تیرہ دا راز ئ انتئے داڑے اسہ ایلوڑان ہرکس ناراض ئ

ْپھل اس با پٹا زیبائی تے ودھیفنگ کن خوشبوتے چھٹا مہرے دے چاہک غرض ٓاتیٹیآختہ ْان نن وخت ہم دن کائک (Nadeem, p -17) The growing young Brahui poet ‘Inayat Saghir’ has also versified in ‘Haiku’ and has shown his worth fully in Haiku poetry. بشخ گناہ تے کنا زند اٹ معاف کرنی ْجرم او خطاتے

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نیک ٓاک کیرہ بدی خدانا شان ئ ہرک پتان پھل ودی

محمد ٓا نا شان ئ جہان پیدا اوڑکن ئ ننا ایمان ئ

برکت نا رمضان روچہ ننے ٓا فرض ئ چار دے نا مہمان (Saghir, p 17-19) Arif Zia – the famous urdu and Brahui poet in his book ‘Sheeshal’ has included ‘Haiku’. He has used the same Japanese style metre 5-7-5. فعلن فعلن فعلن فع فعلن فعلن فع

پٹاٹ ای کل ئ دا دنیاٹی مہرو محبت انجیر نا پھل ئ

ْاست ٓاکیک جادو اونا بدن نا کنڈ اٹ شامل پھل ٓاتا خوشبو

دا ظالم سردار

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تینٹ قوم نا ورنا تیکن اینو مس سیاہ مار (Zia, p 138-139) Dr. Abdul Razaq Sabir in his book ‘She-Pole’ has written some Haiku like اسپر بلسم رنگ ٓاتا جورکین بو اسپرتے نن مونٹ جنگ ٓاتا طوبے ہخس دکی ئ پتر کی ٓا مون ٓا تیان طوبے شکی ئ (Sabir, p -197)

Conclusion Haiku is a modern genre in Brahui literature which has been introduced recently. But despite this, Brahui poets have written much in this genre and many books of ‘Haiku’ have come forward. However, this is not enough and much further work is desired in this form. What is needed is that the young poets should use their talents to use Haiku so that it could reach to a high pedestal in Brahui literature.

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References

Haider, H. (2001). Haiku international book series p 196-197

Siddiqui et, al (1985). Critical Concepts. National Language Authority. Islamabad. P- 213

Amin, M. (1997). Urdu Haiku writing. National Language Authroity, Islamabad. P-5

Murad, A. (1994). Badam na Pull. Barhui Adabi Society, Quetta. P-37

Murad, A. (2000). Brahui literature in the Twentieth century. Kalam Kabila Adabi Trust. P-69

Sani, L. (2005). Brahui modern poetry. Shoun Adabi Dewan, MASTUNG. P- 90-91

Hasni, H. ( ). Chakul. Brahui Adabi society, Quetta. P-47

Lehri, A, M. ( ). Saibu. Brahui Academy, Quetta. P-11

Mengal, A. (1997). Jalishka. Rustam Printers, Quetta. P-46

Mengal, A. (1995). Barfeech. Rustam Printers. P 17-18

Mengal, A. (2013). Ashkail. Brahui Academy, Quetta. P 6-7

Murad, A. (2008). Toush. Brahui Adabi Society, Quetta. P 190-191

Nadeem, S. ( ). Hinam na Khushbo. Brahui Adabi Society, Quetta. P-17

Saghir, I. (2012). Zind na Nadara. Gidan Adabi Diwan, Surab. P-17-19

Zia, A. ( ) Sheeshal. Brahui Adabi society, Quetta. P 138-139

Sabir, D,A,R. (2002). Shee-pole. Brahui Adabi Society, Quetta. P-197

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

The Importance of Folk Songs in Brahui Literature

Language & Literature Faiza Ali Shah1 & Yousaf Mengal2 Abstract The article mainly analyses the importance of folk songs in Brahui literature. Folk songs are an important aspect of literature and in Brahui literature they explain the cultural and traditional feelings of the people. They bring joy and happiness to people and give them respite from sorrows and hardships. Different kinds of famous Brahui folk songs are also explained. The article is an attempt to preserve the rich cultural heritage of folk songs in Brahui language. The article has mainly used secondary sources for the research.

Keywords: Brahui Language, Culture, Folk Songs, Poetry

Introduction To know about the features and characteristics of a nation it is pre requisite to study its folk literature. Not only have we become cognizant of social values, traditions and customs of the people through the study of folk literature but also the earning and living ways and other circumstances. In that way folk songs are the mirror of the taste of a nation. They are the true picture of the nation’s civilization, Customs, tradition, religion, and social, communal and ethical values. Folk songs are the common shared heritage of a nation, in the same way the folk literature like folk songs, poetry, folk-lore, stories, proverb, myths, ballads and riddles which can be found in literature of any nation are basically the common heritage of the whole human civilization. It represents the history of human civilization. It is a surprising fact that the folk literature of one nation living at one corner of the world is similar to folk literature of other nation living far behind at the other corner of the world.

1 M.Phil Scholar, Balochistan Study Centre, University of Balochistan, Quetta. 2 Supervisor & Lecturer, Department of Brahui, University of Balochistan, Quetta.

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We may enhance the importance of folk literature by quoting Albert Einstein. He says that “If you want your children to be intelligent, read them fairy tales. If you want them to be more intelligent, read them more fairy tales”. This is how we can judge the importance of folk-lore and these are the remarks of one of the extraordinary ingenious and renowned scientists of the world. This great scientist is one of the experts of mathematics. It can be assessed that how science, philosophy and literature relate to each other. It is literature which gave birth to science. Today we have distinguished and divided the science, philosophy and literature into different areas and fields of study but it is not so, as the concept or idea of being a human being literature is the basic foundation of all human knowledge. Literature, especially folk literature plays an essential role to make the imagination beautiful, prettier and powerful. Moreover, folksongs spring from the facts of real life portraying the nation’s sorrows, events, joys, and desires and transfer the ways of socialization of traditional life and values to the next generation. Folksongs show the collective perceptiveness of a nation and present innate trends of national temperament/disposition, fondness, and eagerness unaffectedly and make the cultural and traditional etherealized effective while interpreting the dainty emotions. Folk songs are those transparent mirrors which can show the clear and more visible images of real life. “There is no language in the world which has no literary Stocks. The language though spoken in limited and confined area has its stock of literature, folk literature is the basic literature of the world languages” (Baidar. 1986, p.79). The true and real soul of a nation or a society can be fully understood by the reading and studying of its literature especially by folk literature, because nation’s habits, manners, beliefs and ideologies are spontaneously expressed in folksongs in an effortless manner. Spontaneity and simplicity is the most salient feature of folk literature. Folksongs are the good and effective means of expression of joys and sorrows on congregational events of life. People belonging to different cultures represent the traditional and customary values. In Brahui folksongs, the Brahui wisdom consists of positive, forceful and sound trends and inclinations. They provided words to the culture, tradition, values and belief, desire and motives, ideologies, social and communal trends of the people of the area. The folksongs which were created for celebration of different occasions like marriage and other events of joys and sorrows emphasize the grand human

- 127 - characteristics and promote virtue and criticize the negative values in the human society. In these folksongs there is world of peace, love, virtue, charity, truth, cooperation, brotherhood, simplicity rather than hypocrisy, artificiality, hatred, prejudice, malevolence, selfishness and ethnicity. These folk songs reflect taste and hobbies of people throughout year. It is universally accepted fact that in literature, the folk literature has its unique place and importance as it paved the ways for the modern literature. The Brahui folksongs not only portray the picture of inhabitants of the area but also make us abreast of the modern literature more easily. The folk literature influences the modern literature because of its specific artistic concern, literary reforms and cultural and traditional background. Brahui folk literature not only helps the Brahui people to discern and comprehend the culture and linguistics influences but also makes them to be united as a nation which results in a civilized folk. The origin of Brahui literature has its root in folk literature like all kind of literature of the world originated from folk literature which mostly consists of poetry and prose. Though these two genres of Brahui literature are the worthy assets of Brahui literature but poetry has its supreme significance as compared to prose because there is limited scope of imitation and interpretation in poetry while prose could be affected by literature of other languages. It will not be worthless to say that the Brahui poetry is the preliminary history of Brahuis. It is like a reflector which displays the perceptible picture of Brahui culture and traditions. There could be no fixed and particular date of the genesis of the folk literature but it is estimated that it began with the emergence of language and every individual in the society like shepherd, chef, peasant, mothers, man and woman has played his/her role in formation of folk songs. Loli, Liako, Nazenk, Tapa, Dahi, Lailri, Saozo, Barnazna and Halo Halo are some famous genres of Brahui folk poetry besides that it also incorporate songs for youngsters, eventful poems, comedy, tragedy, poetry related to natural calamity, and songs for those who left their country which encompass the experiences of their whole life. Following are some of the illustrious example of Brahui literary genres which are inevitable to be highlighted.

Barnazana Barnazna is one of the famous folksongs of Brahui literature; the form of the song is refined. It is also called as love poetry. It comprised of short meter, it

- 128 - is sung by peasant, shepherd, chef, old and young with interest and lamentable heart. It is one of the famed and popular forms of poetry. Its prime position can be evaluated by the facts that this song is liked by people even in the modern era also. Dr Abdul Rehman Brahui writes “this famous and popular song of short meter is the most attractive and amicable song in Brahui folk literature. It has a principle position and importance. There is repetition of the alluring words Barnazana. (Brahui, 1995, p.13) آجا اے نازنین آجا سیلے کرین نا سازنا ہیتس کرک نی راز ئنا برنازنا ہیتس کرک زیبا گچینے نازنا گٹ نا مثیلٹ سازنا اُستے درینس بازنا (Mengal, 1994, p.15) Translation: Come O Nazna (beloved women) come We have seen your colorful company Tell any secret My beloved tell anything Your man behaviour is very graceful Wow your sweet eloquence You made many people crazy for you

LOLI (LULLABY) The first song which is heard by child from his mother is Loli (lullaby) primarily is a song that belongs to women. It is sang when a mother wants to make sleep or soothe her child. It is also the first informal social education of a child which proves to be helpful in making and growing up of the child personality. It is not just loli but the lovely language of a mother which a man loves more than anything in the world. Man is emotionally attached to his language and he always preferred his own native language to speak. It is well said by a wise man “my language is the most glamorous language of the

- 129 - world as it is the language of my mother” Mother is the most precious asset for a person in the world. Following are the couplet of Loli.

لولی لولڑی بچے بچے ہللا نے جوان کے بچہ ننا بلن مس تونا باوہ کے مالس مس تینا لمہ کن خیسن مس لولی لولڑی بچے کنا (Brahui, 1995, p.64) Translation: Loli loli O child may Allah makes you grown Our child be grown up Be supporter of his father And refined gold for mother Loli loli Lori for my child.

Following is another loli with cultural theme. ہمیپنہ داسا بوالن آئے کانہ داسا بٹنہ ارغ ایتوانے اُلی ء سوار کیوہ نے خراس آئے سوار کیوہ نے شکر ایتوہ نے شکر (Mayor ,1906 p.12)

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Translation: After packing luggage we will leave for Bolan Now take rest I will give food I will make you to ride on a horse You ride on an ox O my dear I will make you to eat sugar

LAIKO: This genre has also its significance in Brahui folk poetry; it is about ardency and subtlety of passion and sang as a painful/aching tone. Laiko is sang by the daughters, sisters, mothers and wives of those who left their country. In that way they lessen their aching feelings of separation.

کسر ء زہری نا او ایلم جان دنر ء ماری نا او ایلم جان (Brahui, 1995, p.66) Translation: A path of Zehri O my brother Dust is rising by your camel O my brother Here are the words of another Laiko کنور نے ککاک ہلور نے لکاک چار سیر نت نا خواری نا بت نا بسُ ون رسینگان توسُن تُسینگان (Mengal, 2004, p.128-129)

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Translation: Bedbugs will bite you Millions of them will grasp you And yours this assiduity We came In that tiredness

LAILI MOOR. This folk song of indistinguishable importance in Brahui and Baluchi also manifests the sentiments of love. The word more occurs here as in Barnazna which is used for beloved. In Barnazna the rhyme meter is short while in Lailimor the rhyme meter is long, it also contain both the tragic and comic expression. Lailimore is the most popular folk song in Brahui folk poetry, it shows the complete picture of Brahui’s life. (Brahui, 1995, p.71) Further Lailimore display the sentiments of love, sometimes it praise the beauty of beloved, while at another moment it tells us about the separation and reunion of the lovers. بر کنا لیلی مور لیلی مور کیوہ نے بر کنا لیلی مور لیلی مور کیوہ نے بر کنا لیلی مور نوکر نا جند ئنا جتائی تمانے موسم ء سندھ ئنا نظر کنا تمانے ٹکی ء طوق ء تا مال ء تینا لیالم کیوہ بریوہ شوق نا (Brahui, 1995, p.72) Translation: Come Laili (beloved) I will make you Laila Come Laili (beloved) I will make you Laila Come Laili I am your servant This is a time to express, and I will leave for Sindh I saw your peculiar necklace I will sell property at auction to come to see you.

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MAH LUNJ. It is also one of the folk songs of Brahui literature, in it the beloved as called by the name of Mahlunj which means moon-like, beautiful and radiant, the one who beats moon in terms of brightness. The beloved beauty is eulogized in this song. کانہ برینہ کنا ماہ لنج نوکر نا مرینہ کنا ماہ لنج چرینگو گلی تے کنا ماہ لنج یات کیو ولی تے کنا ماہ لنج گودی اُس گدان نا کنا ماہ لنج پھل اُس اُرانا کنا ماہ لنج (Brahui, 1995, p.87)

Translation: Haunt is for you my Mahlunj Servants are for you my Mahlunj I am wandering from lane to lane My Mahlunj Plea to saints/mystics You are the queen of my heart Mahlunj You are the flower of my hear Mahlunj

Conclusion Poetry is an art and has its importance in artistic work; it is the best means to express our feelings and emotions. The earlier writers also use the tool of poetry to express their emotions and commonly write poetry of two stanzas. They were successful in doing so as through Lori, Barnazna and loli we come to know about their social life. The creation of folk literature is continued even in the modern era of globalization and information technology despite of the fact that the world’s more dominant languages damaged the chances of survival of those languages which are spoken by the minority group. In those circumstances only the folk literature is the best weapon and medium which can provide us the words for expression of our experiences and emotions. It is in dire need to

- 133 - protect our great assets toward which we show negligence till yet. Love of folks songs produce soothing effects while living in today’s disorganized and disintegrated world. We should play a significant role in spreading the fragrance of folk songs across the world .Variety is the soul of art. The manifoldness of art reacts against the ethnicity and promotes leniency forbearance and patience. Until we make a strong bond with folk songs, the world remains as the disintegrated world and will face the threat of wars. There is difference between friend of a language and narcissism. Language friendship means that for a man the languages of the world are beautiful as it is the language of a mother. If a man discover or attain this secret he will be come out from the ugly chains of narcissism, egoism and prejudice. One will realize the beauty of the universe same as the moon, the sun, the fountains, mountains, flowers, trees, breeze, birds and the whole beauty of the universe is for all and not belongs to one. The shining of the sun and the brightness of moon gives a sight of beauty to all human beings without discrimination. In the same way the secret of beauty lies in our folk songs .It is the key to solve problems, it is imperative to comprehend folk literature to understand the world because nothing is important besides that.

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REFERENCES.

Brahui, Abdul Rehman Doctor”Brahui Lok Geet” Zamrad Publication Quetta, 1995.

Baidar Qayyum.“Brahui Zaban o Adab Ka Aik Jaiza”Brahui adabi society (Reg.) Quetta May, 1995.

Mengal,Afzal”Chamkali”Brahui academy Quetta,2004.

Mengal, Afzal”Shoshing”Brahui academy Quetta, 1994.

Mayor ,TJL” A Brahui Reading Book”Part 2.Ludhyana, 1906.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

The Reconstruction of Islamic Philosophy of Iqbal: An Appraisal by Dr. Fazlur Rahman Social Sciences

Prof. Dr. Malik Mohammad Tariq1 , Dr. Shagufta Begum2 Ms. Mahreen Siddique 3

Abstract In 1928, Iqbal has expressed his thought and delivered six lectures to the Muslim audience which was published titled as, “The Reconstruction of Religious Thought in Islam”. The lectures delivered by Iqbal were quiet comprehensive for advocating reforms in Islamic theology under the guidance of reason and scientific knowledge but not in the manner that ethical and spiritual sphere should accept separate task from theology. Like other Islamic modernist, Iqbal found the ideal polity in the early history of Islam. It was in the “Mohammedan’ community that Muslims had reached the pinnacle of their spiritual and worldly power -the full realization of human destiny. It was that vision of the past that guided his prescription for the future. He became convinced that man was able to realize the full potential of his destiny only in the context of the revival of Islam, in an order wherein the perfection of the soul would be reflected in the excellence of social relations. Idealization of Islam went hand-in-hand with advocating religious reforms. Iqbal argued that Islam can serve man only if it is reformed and reinterpreted in the image of Muhammad. Iqbal did not view this exercise as innovation or reformation, but rediscovery and reconstruction of Islam. Iqbal advocated that Islam should work boldly and courageously for the reconstruction through fresh experience. Fazlur Rahman says that the Reconstruction of Religious Thought in Islam contained extensive reforms in English which is not understood by majority of peoples and his poetry meant for public is free from reforms. He further says that Iqbal who determinedly called the Muslims to rediscover his place in the world and not to follow Western culture slavishly

1 Dean Research, Faculty of Arts University of Balochistan, Quetta, Pakistan. 2 Chairperson/Associate Professor Department of Philosophy University of the Punjab, Lahore, Pakistan. 3 Lecturer Department of PsychologyUniversity of Balochistan, Quetta, Pakistan.

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Key Words: Reconstruction, Modernism, Theology, Religious Thought.

The lectures delivered by Iqbal were quiet comprehensive for advocating reform in Islamic theology under the guidance of reason and scientific knowledge but not in the manner that ethical and spiritual sphere should accept separate task from theology. He makes an effort to establish a critical philosophical and empirical scientific inquiry. It is not the sufficient condition but necessary for gaining knowledge regarding the ultimate truth which can grab just intuitively through mystic experience and faith, which is being spiritual. Iqbal pivotal thesis cannot be expected to be found in Iqbal himself, although it’s adequately strong yet partial formulations and indications are spread everywhere in his writings. The primary reason is that Iqbal is a thinker and not an interpreter. In order to interpret someone the interpreter has to give what he regards as the kernel of the interpretee’s message. (Rahman, 1963, 440) Fazlur Rahman says:

It appears that when during his studies in the West, Iqbal began developing a positive philosophy of life under which he evolved definite attitude to this world, this involved if it did not even presuppose, an acute perception and awareness of Reality; that is to say Iqbal had become conscious of a Reality that was essentially demanded both of itself and of others. (Rahman, 1963, 440) No doubt that Iqbal’s Reconstruction of Religious Thought in Islam and Payam-i-Mashriq were written under the Western influence. He has very skillfully used the Eastern and Western thoughts for the exposure of man especially for Muslims of Sub-Continent. His poetry and prose reflects Islamic traditions and Western Modernity. He pleaded for a critical interpretation of Islamic and Western thought. He is against blind imitation and conservatism. He rejects blind following of Western culture. Fazlur Rahman says: The foregoing analysis of Iqbal’s thought and motivations also helps to explain his contradictory stand on the West. Actually, he did not always address the West as such as alone but Westernism as well. Thus when he says in his first Lecture that the Muslim world is intellectually moving Westward with rapidity and encourages this movement, he is primarily addressing Westernism. He is therefore, so far, intellectually a Modernist, although ethically a revivalist, as we

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have seen. But when addressing the West, he condemned its intellectualism in such strong terms, that he positively discouraged intellectual Westernism and so Modernism—an ironical lesson indeed. And it is also related irony, of no less import, that the book which set out to reconstruct religious thought for the world would-be Modernist, should, by what it actually says, leave little room for thought at all. (Rahman, 1958, 95) While discussing Iqbal’s multivalence, Fazlur Rahman noted that while he rejected Western ethics and society generally, he was, at intellectual level, still a Modernist Westernist, although we noted too that by declaring Western thought to be basically void of spiritual direction, he has necessarily discouraged intellectual and philosophical Westernism as well. The most salient feature of the subsequent outlook has a total rejection of Western intellectualism in favour of a new future of Islam. (Rahman, 1958, 95) Fazlur Rahman says, nevertheless, the young educated Muslim progressively felt the vacuum and soon looking for quarters whence guidance for liberal Islamic thinking would emerge to fulfill his dream of running the modern State on the bases of Islam. This powerful desire had generated in him by the tremendous call of Muhammad Iqbal who untiringly called the Muslim to rediscover his place in the world, not to follow culture slavishly and to develop his spiritual and moral future from his own fountains. (Rahman, 1968, 2) Iqbal defended Muslims against rigid nationalism. He gives importance to Islam as a religion and as well as a civilization. He has firm faith in Prophet Muhammad and that the project of Islam, which was started in Arabia in seventh century. There is a deep influence of the Qur’an on Iqbal’s thought. In ‘The Reconstruction of Religious Thought in Islam’ Iqbal tried to reconcile the Islamic traditions with Western knowledge without uprooting the chronological and textual proportions and tradition. According to Fazlur Rahman, “Muhammad Iqbal, for instance, wrote his Reconstruction of Religious Thought in Islam, which contained sweeping reform proposals in English—a language not understood by the masses or the ‘Ulama’, and kept his powerful and moving poetry—meant for the common man—mainly free of such reforms. (Rahman, 1970, 324) The significance of Iqbal's Islamic modernism is, “a dynamic worldview and an activist reinterpretation of the religion of Islam in the twentieth century perspective. To him, man himself and his world both are by nature free for creative movement.” (Rahman, 1963, 161)

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Before discussing Iqbal’s view, we have to make distinction between Modernity, Modernization and Modernism. “Modernity belongs to the whole social fabric, modernism to only art and modernization to ways of adopting modern methods, techniques at some or all segments of society. Epistemologically modernity (and consequently its other forms) is based on rational, authoritative, self-sufficient human self, negating metaphysical and traditional grounds. Iqbal poetry shows some similarities with western concept of modernism. His philosophical thinking seeks to adopt modernity rationally, preserving metaphysics. Iqbal does not accept loneliness, absurdity and meaninglessness of existentialism but he glorifies man’s individuality. He argued that it is the realization of their destiny that the spiritual salvation and political emancipation of Muslims can be realized. Fazlur Rahman says: Nevertheless, the young educated Muslim progressively felt the vacuum and was soon looking for quarters whence guidance for liberal Islamic thinking would emerge to fulfill his dream of running the modern state on the basis of Islam. This powerful desire had been generated in him by the tremendous call of Muhammad Iqbal who untiringly called the Muslim to rediscover his place in the world, not to follow the Western culture slavishly and to develop his spiritual and moral future for his own fountains. (Rahman, 1968, 2) Islam holds the key to the realization of that destiny, for faith is central to a Muslim’s life. It is religion that defines human existence, and it is through religion that man may raise to greater heights. That height is predicated on rediscovery of the true faith and that rediscovery is in turn tied to the reconstruction of the Islamic community. (Nasr, 2002, 26) Like other Islamic modernism, Iqbal found the ideal polity in the early history of Islam. It was in the “Mohammedan’ community that Muslims had reached the pinnacle of their spiritual and worldly power -the full realization of human destiny. It was that vision of the past that guided his prescription for the future. He became convinced that man was able to realize the full potential of his destiny only in the context of the revival of Islam, in an order wherein the perfection of the soul would be reflected in the excellence of social relations. (Nasr, 2002, 26) Fazlur Rahman explains: Much more significant, however, was the thinking of Muhammad Iqbal whose message, delivered in moving poetry, summoned the Muslims to rise and shape their own destiny. Iqbal sought inspiration from his image of the pristine Islam of the Prophet Muhammad and the Qur'an—a spiritually creative and dynamic Islam which he saw buried under negative, non Arab forms of medieval Sufism and dead formulas of the Kalam on the one hand and, on the other, beguiled by

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the superficial creativity of the West, which had lost the purpose of life amid its tumultuous and riotous technology, and threatened to numb the moral faculties of man. Iqbal had, in a concrete sense, inherited the legacy of Sirhindi and Waliy Allah, his basic thought being but a restatement of Sirhindi’s philosophy in twentieth century terms. And his own thought, in the same concrete sense, begot Pakistan. The thrust that had started with Sirhindi reached its final goal in altering the world map in August 1947. (Rahman, 1973, 200) Islam is a religion which can be more practicing only if it is reformed and reinterpreted. While using the tools of philosophical analysis and mystical wisdom, Iqbal did not view this exercise as innovation or reformation, but rediscovery and reconstruction of Islam. (Iqbal, 1960, 27) Iqbal advocated that Islam should work boldly and courageously for the reconstruction through fresh experience. He was well aware that reconstruction has more severe features than simple alteration in modern state of affair in life. According to him, "humanity needs three things today - a spiritual interpretation of the universe, spiritual emancipation of the individual, and basic principles of a universal import directing the evolution of human society on a spiritual basis. Modern Europe, has no doubt, built idealistic systems on these lines, but experience shows that truth revealed through pure reason is incapable of bringing that fire of living conviction which personal revelation alone can bring. This is the reason why pure thought has so little influenced men while religion has always elevated individuals, and transformed whole societies." (Iqbal, 1960, 127) Iqbal stresses the call for enormous importance and requirement of developing a new ilm-ul-kalam, which should be based on modern knowledge and new scientific data, for the reconstruction of Islamic theology. Iqbal performed massive obligation by freeing Islamic theology from the sticky situation of Platonic thoughts and Aristotelian logic. He established the foundation of Islamic beliefs on modern experimental sciences which consist of physics, mathematics, biology and psychology. (Ahmed, 1996, 14) Iqbal’s distinctive role in modern Islamic thought is of making comparable ‘God consciousnesses’ with modern science, which according to him is more valuable than sheer belief in God. He equalizes the scientist’s observation and research of nature and environment is in quest of familiarity with God, like mystic seek out in the act of pray. (Iqbal, 1960, 45, 73) He asserts that "scientific observation of nature keeps us in close contact with the behavior of Reality (God), and thus sharpens our inner perception for a deeper vision of it. (Iqbal, 1960, 72) This alone will add to his power

- 140 - over nature and give him that vision of the total-infinite which philosophy seeks but cannot find.” (Iqbal, 1960, 73) Iqbal hails the empirical exploration of science and gives glowing appreciation to the rational assumptions. He is not restricted to speculative rationalism or scientific empiricism. Iqbal theory of knowledge comprises intuition as superior degree of perfection. Iqbal asserts that science generates genuine knowledge, he says, “we must not forget what we call science is not a single systematic view of Reality. It is a mass of sectional views of Reality – fragments of a total experience which do not seem to fit together.”(Iqbal, 1960, 33) Science state a little bit regarding life, matter and mind but it did not solve how to make a relationship among them. It is plainly changeable to provide sacred vision of Reality. (Iqbal, 1960, 33) In this way science makes an artificial effort as it is choosy in selecting components of human experience and Reality which it examines. Iqbal describes, “Natural Science is by nature sectional; it cannot, if it is true to its own nature and function, set up its theory as a complete view of Reality.” (Iqbal, 1960, 36) Science is selective in organization of knowledge. In this way Iqbal asserts that religion should not concern about science. Religion should take the essential place in the combination of all “data of human experience” and must receive the partly data from science because religion treat with the entire Reality. The main plan of Iqbal was restructuring, rationalization and reformation of the Islamic faith, that is, to rebuild perfect Muslim culture in which man has essential role and man would attain his highest ideals. He has central and key role in the perfect society. This was the task which began with the perfection of man best exemplified in example of Prophet Muhammad himself- and culminated in the creation of the ideal social order, hence for Iqbal revival of faith at individual level was ineluctably tied to the creation of perfect Islamic society, which mean that the political fortunes of Muslim would again rise in only pursuant to a revival of Islam. .”(Nasr, 2002, 162) Iqbal says: The truth is that among the Muslim nations of today, Turkey alone has shaken off its dogmatic slumber, and attained to self- consciousness. She alone has claimed her right of intellectual freedom; she alone has passed from ideal to the real—a transition which entails keen intellectual and moral struggle. To her the growing complexities of a mobile and broadening life are sure to bring new situations suggesting new points of view, and necessitating fresh interpretations of principles which are only of an academic interest to a people who have never experienced the joy of spiritual expansion. It is, I think, the English thinker Hobbes who makes this acute observation that to have a succession of identical thoughts and

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feelings is to have no thoughts and feelings at all. Such is the lot of most Muslim countries today. They are mechanically repeating old values, whereas the Turk is on the way to creating new values. He has passed through great experiences which have revealed his deeper self to him. In him life has begun to move, change, and amplify, giving birth to new desires, bringing new difficulties and suggesting new interpretations. The question which confronts him today, and which is likely to confront other Muslim countries is the near future, is whether the Law of Islam is capable of evolution—a question which will require great intellectual effort, and is sure to be answered in the affirmative; provided the world of Islam approaches it in the spirit of Omar—the first critical and independent mind in Islam who, at the last moments of the Prophet, had the moral courage to utter these remarkable words: ‘The Book of God is sufficient for us’.(Iqbal, 1960, 162) Iqbal developed an ideology of which the fundamental thought and effect was to cleanse and develop human life in every sphere. His ideology cannot be bracketed in any ‘ism’. He can be interpreted differently. Many interpreters have seen him primarily a social reformer, although he was certainly not a socialist in the technical sense of the word. He did not know analytically and logically what is wrong with capitalism. But he was emotionally a socialist because he loved mankind. (Smith, 1947, 128) As a staunch believer in a personal God, he was also theist. Believing that all existence is constituted of egos or selves are could claim him along with Rumi and Bergson as monodologist. (Sharif, 1983, 1620) To conclude, Iqbal dreamt of leading his people back to the original Islam, unstained by Hellenistic philosophy, and in this attempt he stands in the same line as the great theologian of eighteenth century. He is also close to them when he accuses the Sufis of indolence and considers their work dangerous for the community. He stresses for active participation in life. Without any doubt, modern Muslim world produced Iqbal, the most versatile genius. No other thinker of Indian Islam has become more widely known outside the sub-continent than Iqbal. But he is one of the reformers that emerged in the sub-continent during restless years between the two world wars. Iqbal expressed his ideas and feelings in Islamic framework and considerable part of his message has indirectly spoken to the Muslims for reawakening and revival. His ideas and writing was without any narrow minded and sectarian stuff. His ideology stresses for the dignity of life and its everlasting creativity and prosperity. He had recognized the creative need of life with love, which is a substance of intuition. Man can reach the high

- 142 - heaven with the force of Love. According to Fazulr Rahman the Reconstruction of Religious Thought in Islam, contained extensive reforms plans in English, a language not understood by majority of masses or the Ulama, and his powerful poetry meant for public which is free from reforms. He further says that Iqbal who determinedly called the Muslims to rediscover his place in the world and not to follow Western culture slavishly and to develop his spiritual and moral future for his own fountains. Iqbal is perhaps the only personality in the recent history of Islam who is equally at home in modern history of Islam as well as in modern Western thought and eternal teaching of Islam. This fact, indeed, made him the only person qualified to take up the gigantic task of reconstructing the religious thought of Islam. He related Islamic thought to Western philosophy, and linked spiritual salvation to intellectual change and social development. Briefly, it may confidently assert that Iqbal was vitalist who believed in a dynamic, forward-looking approach towards life and life-problems. His goal was the renaissance of Islam in all its pristine glory and simplicity, by facing the challenge of modern science and philosophy, and thereby to achieve the salvation of the whole of humanity not only in this world but also in the life to come as well. To the attainment of this ideal he passed into service both his philosophical insight and poetic acumen. The fact that the main goal Iqbal pursued throughout his life was renaissance of Islam can be substantiated both from his verse and philosophical prose works. His intense desire for the revival of moral social and political ideals of Islam finds passionate expression in his philosophical poems.

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References

Ahmed, Dr. Israr, (1996). Iqbal and the Reconstruction of Islamic Thought, tr: by Dr. Ahmed Afzal, The Qur’anic Horizons, Quarterly Journal of the Qur’an Academy, Markazi Anjuman Khuddam-ul-Quran, Vol. 1, No. 3, July-September, Lahore.

Dar, B. A., (1971). A Study of Iqbal’s Philosophy, Sh. Ghulam Ali and Sons, Lahore.

Iqbal, Muhammad, (1960). Reconstruction of Religious Thought in Islam, Iqbal, Sheikh Mohammad Ashraf, Lahore.

Nasr, S. Vali Raza, (2002). Allama Iqbal’s Role in Islamic Resurgence, Dawah Highlights, Vol. XIII, Issue 11, Nov. Dawah Academy, International Islamic University, Islamabad,

Rahman, Fazlur, (1963). Iqbal’s Idea of the Muslim, Islamic Studies, Journal of the Central Institute of Islamic Research, Vol. II, No. 4, Dec. Karachi.

Rahman, Fazlur, (1958). Muslim Modernism in the Indo-Pak Sub-Continent.

Rahman, Fazlur, (1968). Currents of Religious Thought in Pakistan, Islamic Studies, Journal of the Islamic Research Institute, Vol. VII, No. 1, March, Pakistan.

Rahman, Fazlur, (1970). Islamic Modernism, Rahman, Fazlur, Islamic Modernism: Its Scope, Method and Alternatives, Int. Journal Middle East. Stud. I, printed G. Britain.

Rahman, Fazlur, (1973). Islamic Thought in the Indo-Pak Subcontinent and the Middle East, Journal of Near Eastern Studies, Vol. 32, No. 1/ 2 , Jan-April, The University of Chicago Press.

Rahman, Fazlur, (1968). Currents of Religious Thought in Pakistan, Islamic Studies, Journal of the Islamic Research Institute, Vol. VII, No. 1, March, Pakistan.

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Smith, W. C., (1947). Modern Islam in India, Lahore, Chicago, 1947.

Sharif, M. M., (1983). A History of Muslim Philosophy, Vol. II, Royal Book Co., Karachi.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Role of NGOs in Educational Empowerment of Women (Case Study of Quetta District) Balochistan Province: Pakistan

Social Sciences Mohammad Zakir 1 Abstract Current case study was conducted in Quetta district due to the abundant educational activities particular for female education context. Sample sizes of eighty-five (85) female respondents were selected through the simple random sampling. Due to the comparatively small population size twenty-seven (27) respondents were selected from the various NGOs. Thus the total population size was 112 respondents. F-value was performed by using the Statistical Package for the Social Sciences (SPSS, 22). Study findings depicted that non- significant were detected (4) out of (6) categories about working pattern of the institutions. Further, null hypothesis was rejected in the favor of alternate hypothesis which was accepted in three out of seven categories. Based on aforesaid outcomes following recommendations were suggested. Sharing and shoulder to shoulder operational work of womenfolk in any developmental process are part and parcel ingenuities for the extended practices of empowerment and reinforce the optimistic factors, therefore it should be recommended that joint-venture programs such as holistic and participatory approaches should be promoted in UC level in order to strengthen the womenfolk at all levesl. NGOs should be provided additional educational amenities for females particularly in rural areas so as to make rural women more self-sufficient. Government should provide the social, economic, workable and educational facilities for women so that it may wipe out the hindrances and boost the role of women in society.

Key Words: Educational, Empowerment, NGOs, Quetta, Women.

Introduction Empowerment is not an innovative acuity. Womenfolk faced worldwide gender biases and indiscrimination since the inception of era. However, maximum global summits and international conferences based on gender

1 Lecturer Department of Sociology, University of Balochistan Quetta, Pakistan. [email protected]

- 146 - improvement and equality held in the decades of nineteen ninety’s (1990s) the main objectives of summits and conferences were empowerment and gender related issues. Empowerment is a multi-disciplinary social exercise that has a contributions for individuals to switch over and promote authority (Page & Czuba, 1999). Women constitute almost half the human race. Education has been recognized as an essential agent of social change and development in any society of any country education is considered as a potent instrument through which process of modernization and social change come to existence. Education exposes people to new thoughts and ideas and provides necessary skills. Hence to think about harmonious development without educating women is an impossibility since education is the key factor for women empowerment, prosperity, development and welfare. Moreover it has been rightly said that to educate a woman is to educate the whole family. Therefore, the emphasis with regard to women education should be to equip her with multiple roles as citizens, housewives, mother, and contributor to the family income, builders of new society and builder of the nation. Such strength comes from the process of empowerment and empowerment will spring from education. The idea and notion of women empowerment was familiarized at the worldwide international, women conference at Nairobi, Keynia during the years of 1985. In order to support and promote the women empowerment and women political right worldwide through the formal and informal cognitive operations, Education was regarded as the prime contributor to entire socio- economic development or set-up of the country. Education and empowerment of women in the education sector was the maximum authoritative and encouragement tools of revolution of status within male dominent society. Education not only brings about desirable changes in human behavior but also diminishes the inequalities and discrepancies (Suguna, 2011). Women contribute virtually more than half of the population in the world. Due to their hegemonic masculine characteristics and ideology which made them suffer and were lavished with equal opportunities in dissimilar fragments of the world (Suguna, 2011). Globally, gender empowerment and equal opportunity is the essential social and human right and acute to realize advance purposes, including health and education. No doubt the women’s enlarged political contribution, regulator of means including land, access to employment of job and educational direction are vital for endorsing justifiable enlargement. There are abundant conduits by which better gender fairness can lead to developments in education, health

- 147 - and quality of life. Therefore combined achievement between gender and education can aid to exploit the impact of femininity policies. Anti-women practices such as honor killing, sexual abuses or violation, age- based disaggregation, social limitation and tribal hindrance activities have promoted the vulnerability and marginality. These sorts of disparities and infringements have contributed to worldwide placement of Pakistan in the Low Human Development (LHD) class. While conferring to the Human Development Report (HDR), 2011, the Human Development Index (HDI) of Pakistan position was one hundred forty five (145) out of one hundred eighty seven (187) countries, however, in this regard its Gender Inequality Index (GII) position was one hundred fifteen (115) out of one hundred forty six (146) countries (Aziz et al., 2012). The journey towards inception of emancipation of Balochistan women and route for empowerment and execution of rights has tackled voluminous ups and downs. Optimistic and tangible evidence reveals that the immense gender disparities have been completed with the term of socio-cultural, socio- economic and socio-political as provided by the national data system that the female scoring lower than that of men about the gender empowerment. Rationale of the Study Balochistan province has faced diverse sort of issues and challenges in its social, natural, political and educational set-up such as unproductive uses of natural resources, lack of operational funds, feeble human resource indexes, fragmentation of managerial authority, dominant tribal system and so on. Regrettably, Balochistan fabric society has of disastrous educational consequences particularly for women at rural level such as lower literacy rates of female’s, lowest enrollments in institutions of women, mobility restriction of womenfolk, street violence permeate and so forth generate grave problems in achieving the women’s empowerment. Societal and communal divisions among rural and urban women also have a parallel influence on empowerment indicators. However, one of the prime motives for the current females low literacy rate in province was a inheritance of abandonment in the tribal set-up and weak education arrangement for women. Furthermore, social stigma and the anxiety of desertion by the conservative society of the province and family composition play a big role in women restriction in educational sphere. One significant limiting factor for the gap in application about women empowerment was inactive and passive mobility, in order to addresses the discrimination and disparities about women in educational privileges the present case study was conducted so that

- 148 - evaluate the role of NGOs in educational empowerment of women in Quetta district, Balochistan province. Objectives Following specific objectives as are under: 1. To assess the empowerment initiatives for women in the study area. 2. To determine limiting factors which are hampering the empowerment of women. 3. To suggest the ways and means and future strategies regarding women empowerment for planners and policy-makers.

Null Hypotheses Present study operationalized following null hypotheses:

HO1. There is no momentous variance in the perception of respondents regarding empowerment initiatives for women by NGOs.

HO2. There is no vital variance in the insight of respondents about limiting factors which hamper the empowerment of women.

Review of Related Literature The present theory of empowerment about diverse perspectives was first used in the decades of 60s (Nina, 2002). Literature interconnected regarding empowerment was set up in numerous areas and fields such as education, social work, psychology, politics and so forth in the community development organizations (Oxaal & Baden, 1997). The World Bank (2003) recognized 4 major features of empowerment reforms: insertion and contribution; culpability; native organizational measurements and entrance to evidence or information. Bennett (2002) reported empowerment as encouragement tools with the term of enhancement of competences and assets. As Kabeer (2005) described empowerment as a process whereby ability had boast-up in particular way. However, empowerment as the developmental process that increases the ability and competency of individuals as reported by Krishna (2003). Rowlands (1997) supporters of 4 four classes of power for instances “‘power over’, power to’, ‘power with’ and ‘power within’” with the context of empowerment. Rowlands (1995) assess the empowerment dimension and their several diverse and unified aspects. He also mentioned the strength that influences the decision-making authority. Women empowerment is a

- 149 - vigorous, creative and multidimensional practice through which women can empower themselves in order to capture their factual uniqueness in the society (NAAS, 2001). Samanta (2005) perceived and paid the considerable stress over on essential need for the involvement of women in development process in various developing countries. Hashemi et al. (1996) discovered the alteration about empowerment of women on the subsequent 8 proportions like financial safety, purchasing power, outsized procurements, flexibility, contribution in decision-making, freedom from authority, awareness either legal or political, participate in public complaints and political operations. Kandpal et al. (2012) studied the participation in community level female empowerment program in India increases participants physical motility, political participation and access to employment. Murtaza (2012) examined the current status of women in higher education in Gilgit Baltistan. He examined the challenges faced by the women such as harassment at work places and work load. Taxak (2013) studied the disparity in education across the socio economic spectrum in India.

Materials and Methods

Current research was conducted in Quetta district as a case study due to the contiguity of principal of educational activities. Sample sizes of eighty five (85) female respondents of the different schools were selected through the simple random sampling. Due to the comparative small population size twenty seven (27) respondents was selected from the various NGOs such as BRSP (autonomous non-for-profit organization working in the rural areas of province), MAHEC trust (Helping Council) for Community Development Balochistan, Society of community Action process (SCAP) and Society for Community Development (SCD). Thus the total population size was 112 respondents. The sampling frame was obtained from Directorate of Education Quetta (Director’s Schools and Colleges). Structured questionnaire for the female respondents was settled. Educational empowerment of women encompassing of twenty (20) constructs on a 5-point Likert scale ranging from 1 to 5 was used in the study (Likert, 1932). Cronbach’s Alpha program regarding reliability coefficient was 0.78, this predisposition specify that questionnaire was on the inside consistent and reliable (Nunnally, 1967). Sample size for the populations was guesstimating by utilizing the table of Krejcie and Morgan (1970) “selecting sample size from a presumed population” at the 0.05% error degree. Mean score, standard deviation (SD) and F-value was performed by using the Statistical Package for the Social Sciences (SPSS, 22). Discrepancies and variations between the items the One-Way ANOVA was executed at 0.05 probability level.

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Results and discussion Empowerment has the key variables which influences and enhance the decision-making power and increase the adoptability rate a considerable extent. Empowerment one of basic and fundamental encouragement tools which increase the ability of people with the context of their learning motives as perfect directions and trends. Moreover, in this connection, acuities of the respondents signify on five-point Likert scale.

Table:1- Comparison between the perceptions regarding organizational domain with the term of women empowerment (N=112). Public staff NGOs Categories F value Sig* M SD M SD Homogeneousness 2.84 1.056 3.74 .859 16.371 .000** Community participation 3.38 .963 3.52 1.087 .418 .519NA Impartiality 2.79 1.070 3.48 1.014 8.812 .004* Communication 3.38 1.012 3.93 .829 6.555 .012* arrangements Self-motivation 2.73 1.117 3.19 1.111 3.421 .067 NA Group consistency 2.45 .924 3.74 .859 41.077 .000** Self-governing approach 3.07 1.173 3.59 .888 4.513 .036* Self-containment 3.54 1.053 3.89 .641 2.626 .108 NA Action-oriented activities 3.29 1.143 3.41 1.047 .209 .648 NA Accomplishment of 3.20 1.089 3.96 .854 11.067 .001** goals Scale: 1= Poor, 2=Fair, 3= Satisfactory, 4= Good, 5= Excellent, **Significant at 0.05 alpha degree The respondents were enquired about the different features of organizational working pattern as shown in table-1. In this regard the perceptions of respondents were captured on five point Likert (1= poor, 2=fair, 3= satisfactory, 4= good, 5= excellent). Significant variation between the perceptions were recorded and observed at 0.05 alpha level by using analysis of variances. Highly statistically significant were found two items such as homogeneousness (M = 2.84, TS, M = 3.74, NGOs) and accomplishment of goals (M = 3.20, TS, M = 3.96, NGOs). However, statistically significant were found three categories such as impartiality (M = 2.79, TS, M = 3.48,

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NGOs) communication arrangements (M = 3.38, TS, M = 3.93, NGOs) and self-governing approach (M = 3.07, TS, M = 3.59, NGOs). While non- significant were detected or perceived four (4) out of six (6) categories about working pattern. Therefore, the null hypothesis was rejected and alternate hypothesis was accepted in four out of six categories. Hence, it was concluded that as compared to government institutions the NGOs has more efficient working pattern regarding delivering the services for the women empowerment. Table:2- Comparison between the perceptions regarding obstacles to women empowerment (N=112). Public staff NGOs Categories F value Sig* M SD M SD Nonexistence of income generating 3.29 1.067 4.04 .808 11.047 .001** actions Fewer employment chances 3.25 1.204 2.15 1.199 17.096 .000** .184 Poor access to 3.74 .928 4.00 .679 1.791 economic resources NA .674 Squat contribution in 2.35 .948 2.44 1.086 .178 small enterprise NA Fewer wages as .174 compare to male 3.19 1.129 2.85 1.064 1.870 NA counter partner .069 Control of males over 4.11 .859 3.74 1.023 3.368 assets NA .118 No authority to 3.44 1.085 3.04 1.315 2.485 utilize earned money NA Lack of decision- making power 3.76 .996 2.81 1.210 16.757 .000** .146 No arbitrary action 3.36 1.111 3.00 1.177 2.146 NA .476 Ignorable entity of 3.47 .995 3.63 1.043 .511 society NA Scale: 1=S. disagree 2=Disagree 3=Somewhat agree 4=Agree 5=S. agree **Significant at 0.05 alpha degree

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The respondents were thus questioned to contribute their opinions and observations about the obstacles to women empowerment as shown in table- 2. Respondents were of the view as compared to NGOs the government institutions have faced more difficulties about the women empowerment. Significant differences were found about the obstacles of women empowerment by using One-Way-ANOVA. Significant differences came into being at 0.05 probability level. Categories that observed as highly significant were: nonexistence of income generating actions (M = 3.29, TS, M = 4.04, NGOs) fewer employment chances (M = 3.25, TS, M = 2.15, NGOs) and lack of decision-making power (M = 3.76, TS, M = 2.81, NGOs). However, non-significant were found at the 0.05 level in the following statements: poor access to economic resources; squat contribution in small enterprise; fewer wages as compare to male counter partner; control of males over assets; no authority to utilize earned money; no arbitrary action and ignorable entity of society. Therefore, the null hypothesis was rejected in the favor of alternate hypothesis which was accepted in three out of seven categories. Hence, it was concluded that as compared to NGOs the government institutions have faced more difficulties regarding women empowerment prospects.

Conclusion Recommendations Women empowerment was the key successor required in any developmental process either qualitative mode or quantitative quantum. Women empowerment was in horizontal dimension as a facilitator and vertical angle as an enhancer of sustainable livelihood. Finding of the present study were depicted that the non-significant were detected or perceived (4) out of (6) categories about working pattern of the institutions. Therefore, null hypothesis was rejected and alternate hypothesis was accepted in four out of six categories. Hence, it was concluded that as compared to government institutions the NGOs havd more efficient working pattern regarding delivering the services for the women empowerment. Further, null hypothesis “there is no vital variance in the insight of respondents about limiting factors which hampering the empowerment of women” was rejected in the favor of alternate hypothesis which was accepted in three out of seven categories. Hence, it was concluded that as compared to NGOs the government institutions has faced more difficulties regarding women empowerment prospects. Based on aforesaid outcomes following recommendation were suggested. Sharing and shoulder to shoulder operational work of womenfolk in any developmental process are part and parcel initiatives for the

- 153 - enlargement practices of empowerment and reinforce the optimistic factors, therefore it should be recommended that joint-venture programs such as holistic and participatory approaches were promoted or encouraged at UC level in order to strengthen the womenfolk empowerment at all level. Active social mobility is the rural masses as the major element that enhanced socio- economic conditions of rural communities and diminished extreme poverty. NGOs should be provided additional educational amenities for females particularly in rural areas so as to make rural women more self-sufficient. Government should be provided the social, economic, workable and educational facilities for women so that wipe out the hindrances and role of women enhanced in society.

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References

Aziz, N, and Abdullah, T. (2012). Suggestions on Women’s Empowerment for Election Manifestos of Political Parties: Aurat Publication and Information Service Foundation: Crystal Printers. Pp 13-85.

Bennett, L. (2002). Using Empowerment and Social Inclusion for Pro-poor Growth: A Theory of Social Change. Working Draft of Background Paper for the Social Development. Strategy Paper. Washington, DC: World Bank.

Hashemi, S.M, S.R. Schuler and A.P. Riley. (1996). ‘Rural Credit Programs and Women’s Empowerment in Bangladesh’, World Development. 24( 4): 635-653.

Kabeer, N. (1999). Resources, Agency, Achievements: Reflections on the Measurement of Women’s Empowerment. In Development and Change: Blackwell Publishers.

Kandpal, E., Baylis, K., & Arends-Kuennining, M. (2012). Empowering Women through Education and Influence: An Evaluation of the Indian Mahila Samakhya Program. IZA Discussion Paper No. 6347.

Krejcie, R. V. & Morgan, D. W. (1970). Determining sample size for research activities: Educational and Psychological Measurement. Sage Publication, Inc. Vol. 30, p. 608.

Krishna, A. (2003). Social Capital, Community Driven Development, and Empowerment: A short note on concepts and operations. World Bank working paper 33077, WB, Washington, DC.

Likert, R. (1932). A technique for the measurement of attitudes. Archives of Psychology, 140Nelson, R. R., David C. M. & Fagerberg, J. 2006. The Oxford Handbook of Innovation. Oxford: Oxford Handbooks Online, Oxford University Press.

Murtaza, K. F. (2012). Women Empowerment through Higher Education in Gilgit-Baltistan. International Journal of Academic Research in Business and Social Sciences, 2(9).

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NAAS, (2001). Empowerment of women and diversification in Agriculture. National Academy of Agriculture Sciences, India. www.nasindia.org/Policey%2520 Papers/ pp11.pdf NAAS+ 2001.Women + empowerment & hl=en& ct=clnk & cd=!& gh1=pk.

Nina, S. (2002). Empowerment of Women throughout the Life Cycle as a Transformative Strategy for Poverty Eradication. Available at:

http://www.un.org/womenwatch/daw/csw/empower/documents/Stran dberg EP6.pdf.

Nunnally, J. C. (1967). Psychometric theory. New York: McGraw-Hill.

Oxaal, Z. and S. Baden. (1997). Gender and Empowerment: definitions, approaches and implications for policy. Briefing prepared for the Swedish International Development Cooperation Agency (SIDA).

Available at: http://www.bridge.ids.ac.uk/reports/re40c.pdf.

Page, N and C. E. Czuba. 1999. Empowerment: What is it. J. of Ext. 37(5). Available at: www.joe.org/joe/1999october/index.html.

Rowlands, J. (1995). Empowerment Examined. Development in Practice Oxfam, Oxford., 5(2): 101-107.

Rowlands, J. (1997). Questing Empowerment, working with Women in Honduras. UK. Oxfam.

Samanta. (2005). Empowering Rural Women: Issues, Opportunities and Approaches Edited by R.K. Samanta, The Women Press, India. Available at:

www.vedamsbooks.com/no38424.htm.

Suguna, M. (2011). Education and women empowerment in India. Inter., J. of. Multidis., Rese. 1(8): 198-204.

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World Bank. (2003). Social Capital, Empowerment, and Community Driven Development. An 80-minute video presented by Ruth Alsop, Rob Chase and Dan Owen, located in the following web- site.http://info.worldbank.org/etools/bspan/PresentationView.

Taxak, D. P. (2013). Women Empowerment through Higher Education. International Indexed & refereed Research Journal, 4(4).

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Assessing the Role of Information and Communication Technologies (ICTs) in Disaster Management of Balochistan

Social Sciences

Sumra Sajida Tufail 1 & Syed Ainuddin2

Abstract Balochistan is comparatively less developed province of Pakistan confronting natural hazards and disasters. Disaster occurrence cannot be eliminated but that can be better managed. In this context, information and communications technologies (ICTs) can potentially play a pivotal role in all phases of disaster management. The objective of this paper is to assess the role of ICTs in disaster management of Balochistan. This paper discusses the extent of disaster preparedness and knowledge of people about ICTs use for disaster management. For this purpose, 200 household questioners were administrated on the basis of stratified random sampling in Balochistan specifically in provisional head Quetta according to 1998 population census. The research key findings revealed that respondents have the high level of education and properly good access to technology set-up and enjoy an information distribution culture but they are not aware of ICTs use in pre and post disaster situation, additionally having poor preparedness level. The Paper recommends to make ICTs accessibility for every far flung areas of Balochistan and raise the awareness level of the community about ICTs use in the disaster situation.

Keywords: ICTs, Disaster, Balochistan, Disaster Management

1 Introduction Disaster are actions that cause dramatic losses of property and life and disrupt the normal activities of the economy and society on a large scale. It’s a common fact that country development status does not effect on disaster

1 M. Phil Scholar, Department of Geography, University of Balochistan Quetta, Pakistan. 2 Associate Professor/ Chairperson, Department of Disaster Management, University of Balochistan, Quetta, Pakistan.

- 158 - occurrence but least developed and developing countries are more vulnerable with high scale natural disasters (Sujit, M. 2005). Balochistan is comparatively less developed province of Pakistan and Pakistan is a country which is part of most hazard-prone continent Asia (ESCAP 2010). It is a developing country so confronting a number of problems like natural and manmade disasters. Several hydro-metrological and geophysical disasters are occurring in Pakistan. Its unique geo-climatic conditions and geographical situation disclosures to different types of natural disaster because a big proportion of Pakistani people live in disaster risk areas (S. Farhan 2014). Pakistan is vulnerable to disaster risks from a range of hazards including landslides, hurricanes, storms, droughts, earthquakes, epidemics floods, glacial lake outbursts, avalanches, erosion work of river and tsunami. Man- made hazards that threaten the country include transport, industrial, oil spills, civil conflicts, urban and forest fires and internal displacements of communities due to multiple factors (PDMA 2008). Balochistan is mainly vulnerable to four natural disasters that are Earthquake, drought, flood and cyclone in southern areas. Disaster existence cannot be removed but they can be well managed. The effective management of crisis conditions need to be handled with well guided and coordination mechanism. The major vital role of ICTs is to concede wide geographic space through people and organization. The major potential of ICTs lies in their capacity to rapidly connect vast networks of people and organizations across great geographic remoteness and to enable fast flows of information, resources, thoughts, individuals and goods. ICTs have become essential tools for cooperation and collaboration. with ICTs – in individual computers, mobile phones and the internet (Robert Crane Williams 2014). ICTs (information and communications technologies) is the collective term for the variety of tools, systems, applications used to input, edit, store, recover, examine, produce and process information and distribute data in all its forms. ICTs includes, television, radio, broadband, cellular mobile phones and satellite, computer and software hardware, and network, portals, websites, satellite systems, remote sensing and so on, additionally the different applications and services linked with them, for example, data storage incorporation and analysis, distance knowledge and video conferencing (Heeks 2011). 2 Importance of ICTs in Disaster Management The aim of disaster management is decreasing the extreme disasters impacts cause to humanity, the lives of people and societies and the economy. That challenge needs disaster supervisors to decrease risk, to analyze and compare costs and benefits, and to handle means, frequently on a great scale and at a

- 159 - much quicker speed than are maintained by approaches and resources for the solution of ordinary problems with the help of information technologies abilities people can understand the active certainties of a disaster more obviously and help them frame well decisions more rapidly and information technology can support to improved methods of the many details involved in all disaster management stages (Ramesh 2007). There is no reason to take ICTs as inferior when we discuss about disaster management. People affected by disaster required information equally as they need other necessities of life such as food, shelter and medicine. Appropriate use of information can protect community lives, resources, and livelihood. The miscommunications among Community warning system and disaster response result in serious problems in times of disaster. Such as delay in Information processing, duplication, and dual management; replication and uneven data storage and recording; and excessive expenses, resource depletion, and useless response are caused by system errors. There is a need to arrange more connected and highly cooperative information management and measures around the societies, people, systems and ICTs setup that increase development in disaster response and Community Warning system (Deborah 2009). Effective information systems are the needs of Disaster Risk Management that arrange access to complete, significant, and accurate information which is critical to humanitarian processes within time. The rapidly the community is capable of gathering, examining, broadcast, and take action on important information, the better needs will be met, the more effective will be the response, and the extremely advantage to affected populations. There is no technology that has more importance than that which saves lives (Currion 2007). Everyone must be aware of it so that complete removal of a risk is not always possible, general experience and preparation in the last some years have confirmed that the loss produced by any disaster can be diminished mainly by proper preparation, mitigation, and rapid action. In this situation, information and communications technology (ICTs) can possibly play an essential part in disaster prevention, management, and mitigation. Early warning by remote sensing becomes possible through many accessible technologies, such as radar, telecommunication satellites, meteorology, and telemetry. ICTs includes both new media (Internet, cell broadcasting, satellite radio) as well as traditional media (radio, television), this all technologies are important and have a great role for giving the awareness to the community on the possible risks or coming disaster. Before danger occurrence, ICTs are used for distributing information on coming disasters, which is beneficial to take the essential precautions to minimize the impact of these disasters (Wattegama 2007). ICT's can support to create preparedness systems that

- 160 - connect crisis operation centers, disaster broadcasting networks, and vulnerable communities or responders. This setup can be applied to inform communities about emergency preparedness to make them resilient, track potential threats, aware authorities and notify communities who are possible to be damaged (Yodmani 2001). The highly adverse and challenging duration of a disaster is the instant disruption. This duration needs fast and effective action, within a very short time period. In the result of any disaster, a great number of persons will be displaced or injured. Effected community might also face the shortage of basic life needs such as food, water and medicines etc. ICTs can be used in a valuable way in such conditions for management of accessible resources (Sata 2008).

3 Methodology The study area is Balochistan specifically provincial headquarter i.e Quetta. Balochistan region of Pakistan is by area the largest in size having lowest population it is sparsely populated region. The location of the province is South-Western (220N to 320N, 660E to 700E) Pakistan. The study is exploratory in nature and the data is collected through both primary and secondary methods. Secondary data collected through Scientific journals, research articles, magazines, case studies, online databases, government/ conference reports, policy documents and other statically records like Webpages of firms, governments, semi-government organizations, databases NDMA, PDMA and many others website. Primary data is collected through household questioners to check the public perception about ICTs use during disaster situation and there level of disaster preparedness. Disproportionate stratified random sampling is used for primary data collection. Population based on 1998 census and according to the population census of 1998, Quetta district was divided into two zones Zarghoon town and Chiltan town and 67 wards/union councils, Chiltan town has 30 wards/union councils and Zarghoon town has 37 wards/union councils. The sample size obtained on the basis of the population size for the calculation of sample size following Slovin's formula used with 95 % level of confidence: n= N/ 1+Ne2 200 questioners administrated covering almost all union councils of both zones. 110 respondents selected from Zarghoon town and 90 from Chiltan town. Questioner composed of six sections Section 1: Respondent Profile, Section 2: Expectations and Experience on Disasters, Section 3: Perceived Disaster Preparedness. Section 4: Disaster Mitigation, section 5: Disaster Response 6: Disaster Recovery and Rehabilitation. The data from the field was analyzed using SPSS software for the findings of thus such study.

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3.1 Respondents’ Profile Throughout the survey majority of respondents were males (109) and females (90). In terms of age group, respondents were 18 to 29 age brackets which accounted 78% of total. 75% of respondents were single where educational level was concerned. Only 47% of individuals were having higher education (University level). Occupation level indicated that most of respondents were unemployed and still studying which accounted 58%. 40% of respondents were inhabitant of Quetta since 20 years. The data revealed that the average family size in both zones was 10 persons which accounted for 16%. Finally, the Internet accessibility showed 80% of the respondents had internet access. 4 Result and Discussion 4.1 Expectations and Experience on Natural Disasters Based on the observations in the field, a number of questions were asked from the respondents about their expectations and experience on disasters in Quetta. Quetta is more prone to earthquakes. Studies revealed that 93% people experienced earthquake in last five years and rest of 7 % are those who recently started living in Quetta. Household respondents were questioned to rank the hazard which threatened them the most in the study area. The finding reviled that most of household respondents were serious about specific disaster like earthquake, where the respondents were extremely concerned. The results showed that many were not sure about the risk of other hazards. It reflected that they were unsure about risks posed by geo- hazard phenomena.

Table 1 Respondents’ concern of the occurrence of natural disaster Natural Extremely Very Concerned Somewhat Not Disasters % Concerned Concerned Concerned Concerned % % % % A) Drought 1.5 14.5 12 19 52.5 B) Dust Storm 2.5 11.5 33.5 27 23 C) Earthquake 91.5 7 0 0.5 0 D) Flood 1.5 1.5 4 9 83.5 E) Landslide 11 2.5 1.5 19.5 63.5 F) Wildfire 1 2 1.5 93

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G) Household 15 16.5 25 21.5 20 Fire H) Wind 0 4.5 26.5 31.5 35.5 Storm I) Winter 13 8 20 21.5 35.5 Storm

According to survey local TV channels remained main source of information. 46 % respondents came to know about disaster occurrence. 100% respondents have accesses to mean of communication in which mobile is highly accessed mode of communication. 47% respondents own cell phones. Use of communication during disaster made easier information sharing as 88% respondents used it during disaster.

4.2 Perceived Disaster Preparedness Reliable information is essential to take decision on time. This can only ensure the comfort and safety of people concerned. Respondents were questioned whether they get information at right time during disasters. 75% of the respondents answered that they do receive information during emergencies. But received information was not up to date. The result showed that about 20.5% of them receive such information or warning within last 6 months, 9 % Between 6 And 12 Months,10.5% Between 1 And 2 Years, 13.5% Between 2 And 5 Years and 22% respondents received information 5 years ago which directed majority of respondents had no up-to-date information. Households were also asked the powerful source of media to be used during disaster for information retrieval. The research indicate that 67% of the respondents agreed that electronic media has provided the information of large emergencies in Pakistan. It was analyzed that ICTs is the preferred tool for disaster risk analysis and forecasting. Knowledge of respondents about ICTs tools and their use during disaster exposed that 49% respondents didn’t have knowledge of any ICTs tool. 5% respondents were in favor of Digital cameras, 19% in Geographic Information Systems (GIS), 6% for Global Positioning System (GPS), 5% for Information & knowledge databases, 21% for Mobile applications, 1.5% for Remote sensors, 12% for Social media tools, 1.5 % for Satellite imaging, 10% for Websites and 0% response for Commercial off-the-shelf software, Free or open source software and Mass text-messaging-services (MMS).

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When the respondents were asked that were they prepared for future disaster. Only 11% replied positive where 54% response in no and 35% said that they didn’t know. Respondents were asked about their community ICT capability in disaster preparation activities. This changed into a try to determine the degree to which citizens are disposed to using ICTs for receiving communications on disaster related issues, and whether citizen populations may be engaged, via ICTs, to assist in the basic country wide DRM effort. According to 31% respondent’s community capability was average, 23% believed that extra education is required to boost functionality, 19 % said that community was not capable and 26% said community was capable. When they were asked about understanding level of how ICTs fit in to disaster preparation activities 17% respondents were aware of it, 41% were not aware while 42% were not sure about it which indicated that community have very low level of awareness about ICTs use in disaster context.

4.3 Disaster Mitigation In perspective of mitigation ICTs are strongest tool for non-structural mitigation through which can raise awareness level from the survey responses, it is able to be seen that 81 % respondents preferred local TV channels as communication mode for creating public awareness about the negative consequences of natural disasters and how to reduce them 48% respondents choose this communication mood because it is fast according to 11% its reliable 40% said it has national coverage 26% said its affordable and 17% said its accessible. when Respondents were asked about if they feel any problem in updating people in other parts of Balochistan and the world about the conditions of their loved ones in the disaster area with the specific mode of communication 62% response receive as yes and 38% as no and main problem indicated by respondents was poor network conditions in province. 4.4 Response On the community degree, 15 per cent of respondents had been stated that there was definitely a clear set of rules and metrics that ruled events, together with whilst early warning alerts are induced 22.5% Some existent 38.5% said there is no predesigned rules despite it 24% were not sure. The statistics generated by using the survey shows that respondents recognize at a cognitive level that ICTs can and must have a more powerful response and instant post disaster co-ordination. The vast majority of respondents confirmed that they sees ICTs as a key enabler they proportion 58% of general respondents who in favor of no are 4 %, 21 % are not sure and 17% have mixed view. The communication mode which mostly use for sending

- 164 - and receiving information during any disaster condition is mobile phone which is selected by 77% of respondents. There are 58% respondents who are comfortable with using ICT tools but 71% who are not aware that how to cope with inundation of information for disaster management.

4.5 Disaster Recovery and Rehabilitation As a standard statement, the majority of respondents indicated that they have been now not relaxed with their existing practices and methodologies for disaster control. Only 37% people are satisfied while 63% were not comfortable due to low awareness level even they don’t know what disaster risk management is. Community needs long time to recover from a disaster and some time it not completely recovers to it previous conditions according to 23% respondents it take 10 to 15 years to recover, 13 % replied it take more than 15 years, 26 replied 6 to 10 years, 25% said 1 to 5 years and 12% for less than one year. Major proportion of respondents recommend ICTs practice and use during disaster recovery 96% respondents said that ICTs use during disaster recovery phase make it fast, 86% respondents said ICTs use made information seeking and gathering process easier that is the main reason that 66% respondents strongly agree that Pakistan should have a national information system for disaster management.

5 Conclusion The paper has mainyl concentrated to understand the public perception about the role of ICTs in disaster management of Balochistan and also focus on the respondent’s level of disaster preparedness and awareness level of people about ICTs use in disaster management. People living in Quetta do agree that ICT devices play a very important role in disaster management and relief operations but they are not aware how constructively ICTs use in disaster situation. Our field survey results indicate that respondents are not well prepared for any high magnitude disaster but we cannot deny that Quetta is extremely concerned about earthquake disaster. The poor understanding and loss of access to smart and up to date ICTs infrastructure can critically hamper the effectiveness, timeliness and functionality of a community to correctly respond to and cope with the incidence of a catastrophe. The article recommends that increase the public awareness level through different awareness programs centered on ICTs appropriate use in context disaster management. The article also suggests that introduce new technologies to mitigate disaster instead of traditional methods and make ICTs accessibility

- 165 - for every far flange areas of Baluchistan. In crisis management, information is an important factor when making the right decisions and consequently for the success of the whole operation. It could be the vital strategy for effective awareness and preparedness which are main ways to mitigating the impact of future disasters in the province.

References

APCICT_ESCAP, U. N. 2010. ICTs for Disaster Risk Reduction, ICTSD case 2. ed. UN-APCICT/ESCAP, 1-151. Republic of Korea.

Deborah Bunker, S. S. (2009) Disaster Management And Community Warning Systems: Interorganisational. PACIS 2009 1-12.

Dr. Suvit Yodmani, D. H. (2001) Disasters and Communication Technology: Perspectives from Asia. Presented at the Second Tampere Conference on Disaster Communications, 28, 1-9.

Paul Currion, C. D. S., Bartel Van De Walle (2007) Open Source Software For Disaster Management. Communications Of The Acm, 50(3), 61- 65.

PDMA, B. (2006) Draft; Provincial Disaster Risk Management Plan. Disaster Risk Management Plan District Quetta, Balochistan. 1-59.

Ramesh R. Rao, J. E., Ted Schmitt (2007) Improving Disaster Management, The Role Of I T In Mitigation, Preparedness, Response, And Recovery. The National Academies Press, 1-177.

Richard Heeks , A. O. (2011) Disaster Management, Developing Country Communities & Climate Change: The Role of ICTs. 1-41.

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Robert Crane Williams, A. P. (2014) Information and communication technologies for disaster risk management in the Caribbean. United Nations publication, 32, 1-67.

S. Farhan, A. K. (2014) An ICTS based Early Warning System for Flood Disasters in Pakistan. Research Journal of Recent Sciences, 3(9), 108- 118. SATA (2008) Role of Telecommunications and ICTSs in Disaster Management TU Southern and East Africa Workshop on the use of Telecommunications/ICTS for Disaster Management: Savings Lives Lusaka, Zambia 1-26.

SujitMohanty, H. K., Rajeev (2005) ICTS for Disaster Risk Reduction The Indian Experience Government of. Government of India Ministry of Home Affairs National Disaster Management Division, 1-9.

Wattegama, C. (2007) ICTS for Disaster Management. 1-48.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

The need and Importance of Natural Resources Management education in the schools, colleges and Universities curriculum in Balochistan Social Sciences Said Qasim 1, Muhammad Alam Tareen2 & Husain Shah3

Abstract The natural resources in Balochistan are under severe threat of depletion. Balochistan is faced with many disasters like floods, droughts, cyclones, earthquakes and landslides etc. These disasters can be prevented if the natural resources are properly managed. Many of these disasters occur due to human mismanagement of the natural resources. Therefore, it is pertinent to introduce the subject of natural resources management in to the curriculum at schools, colleges and Universities. The students can be influential and effective communicators about natural resources conservation and management and the lessons learned at schools will also be transmitted to parents at home. This will also lead to trained people in natural resources management. The trained persons will be able to serve in watershed management, forest management, wild life management, fisheries management, rangeland management, land use planning, biodiversity conservation and river basin management etc. The integration of disaster risk reduction education at school and university level has been emphasized in this paper and no doubt, is the need of the time. If the natural resources are properly managed, it would lead to decrease incidents of disasters. Therefore, this paper urges the need for integrating natural resources management in the curricula in Balochistan.

Key words: NRM education; DRR education; Balochistan

1 Assistant Professor, Geography Department, University of Balochistan Quetta, Pakistan. 2 Assistant Professor, Sociology Department, University of Balochistan Quetta, Pakistan. 3 Assistant Professor, Commerce College Quetta, Pakistan.

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1. Introduction Balochistan has been blessed by Allah with a variety of natural resources. The province although with dwindling water resources has variety of natural resources and covers almost 43% land extent of the country. Besides the mineral resources, the province is bestowed with juniper forests (The second world’s largest juniper forests of the world); Chiltan Markhor (the endemic species of Markhors in Balochistan) and variety of herbs that are widely used for indigenous treatment of different diseases. Natural Resources Management (NRM) is the management of natural resources that include land, water, soil, plants and animals with emphasis on how management affects the present and future generation’s life quality. NRM is actually related with managing the ways in which people and landscape interact. NRM started with the resource conservation movement in the early 19th century. The Brundtland commission also known as the world commission on environment and development (WCED) in 1987 on sustainable development led to its global concern for conservation of natural resources. The sustainable development concept was further strengthened through agenda 21 that resulted from the UN conference on environment and development in Rio de Janeiro, Brazil in 1992. To address the problems of food security, poverty, and natural resource degradation, a new management and research approach called integrated natural resource management (INRM) has recently emerged (Gottret & white, 2002). Several scholars have emphasized the need of NRM. Manning (1998) stresses the need for Educating natural resource professionals for ecosystem management. There is also a strong argument that NRM education will minimize disaster incidents. Disaster managers develop and implement tools for reducing vulnerability to natural hazards. Bonifacio et al. (2010) and Sharpe & Kelman (2011) reported that disaster risks reduction (DRR) education is very important because it will reduce the impacts of disasters. NRM education will provide humans with the knowledge to cope with the natural hazards and these measures will also provide a tool for vulnerability reduction (Abramovitz et al., 2002). There are also studies that actually combine the DRR, NRM and climate change adaptation to improve livelihoods of the people (IUCN, I.S.S.D, & Livelihoods, S. E. I., 2003). This paper therefore, emphasizes the need for integration of NRM education in the schools, colleges and universities in Balochistan. This is because if the natural resources are properly managed, there would be fewer chances of disasters. For example, if the watersheds and forests are properly managed, there would be fewer chances of floods and soil erosion. Similarly, the proper

- 169 - management of land resources would halt the chances of drought and desertification of lands (Figure 1).

2. Methodology The study is based on extensive literature review. Secondary data were collected from reports, research articles, conference papers and workshops. We used the search engines “google Scholar” and “Science direct” for searching articles on natural resources management and curriculum, sustainable land management and curriculum worldwide because of access to these search engines in university of Balochistan. The results did not show articles specifically related to NRM and SLM on Balochistan, but showed articles related to sustainable water and/or ground water management; rangeland management; resources conservation and management; land degradation and desertification.

3. Current status of disasters and need for NRM education in Balochistan Balochistan has been victim of large scale disasters (NDMA, 2007) and the incidents of disasters are on the rise recently as experienced by the droughts of 1999 to 2003, earthquake of Awaran in 2013 and frequent flash floods at different time scales. Experts suggest that in future there would be a substantial increase in the frequency and intensity of these disasters in Balochistan. Researchers and experts believe that a proactive approach is better than a reactive approach, because an investment of 1 US$ in prevention of a disaster, saves 7US$ in the cost of recovery from it. The subject of NRM should therefore be introduced; in order to bring awareness about the importance of natural resources and to train the people to use the resources in a proper sustainable way. This may decrease the chances of natural disasters. For integrated natural resources management, initiatives have been taken in Vietnam to incorporate multiple sectors such as agriculture, aquaculture, environment, disaster management, tourism and health into natural resource management (Tran & Shaw, 2007). The subject of NRM has recently been introduced in few Universities in the country such as the Swat, Hari Pur and Shaheed Benazir Bhutto (Shiringal) universities. In the colleges, Schools and Universities of Balochistan, the NRM discipline is non-existent at all. The inclusion of the NRM subjects in Colleges and Schools may create the sense of resource stewardship, sustainable use of the limited resources and conservation of biodiversity etc. The students can be influential leaders in disseminating the resource conservation methods and techniques at their homes and in the communities.

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Therefore, the NRM education will conserve resources and thus lead to reduced poverty and vulnerability to disasters.

Floods Earthquakes Drought Landslides Tsunami Disaster s

Mismanage Human- Human- Deforestati Oceanic ment of induced induced on & earthquake watersheds like like Constructio Causes + Lack of mining unsustainab n of embankme le use of settlements etc. nts, levees land and on steep water, slopes deforestati on Watersheds Following Adoption of Afforestati Mangrove manageme Building SLM on+ rehabilitat measures nt+ codes & reforestatio ion on Reforestati including n + improving water coastal on + Avoiding Managem house harvesting, Constructio constructio areas ent building micro- n of irrigation n on steep embankm materials technologi slopes ents, es etc levees & Dams

Decreased flood Decreased incidents, damages to Decreased Decreased Availabilit buildings incidents of Decreased damage of y of and drought + incidents of the electricity housing increased landslides buildings Desired and infrastructu crop and and people irrigation re + livestock living impacts water Decreased yields nearby through death toll coastal area constructio per incident n of huge reservoirs

Figure 1: Relationship of Natural Resources Management and Disaster Risk Reduction

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4. Natural Resources and Human mismanagement

If we continue wasting water and polluting the dwindling supply of ground water available today, we are going to deprive our future generation of ground water. There are also concerns of ground water depletion in province of Balochistan due to unsustainable use of underground water resources. Balochistan has less forested area, but the current rate of deforestation due to illegal logging may deplete these resources in the coming future. The forests besides providing timber may also be beneficial in several other ways. These include regulating; provisioning and aesthetic services. Cultivation of new land for increased production due to increasing population has also led to the deforestation, agriculture intensification and marginal land cultivation. Deforestation has not only disturbed the natural cycles but it has also brought destruction in the form of decreased biodiversity of plant and animal life. Instead of bringing new lands under production, the present cultivable lands are under severe threat of land degradation and desertification. Decreasing productivity from farmlands and rangelands because of unsustainable management has caused problems of land degradation and degradation of rangelands.

Due to increasing population, the demand for food and other daily necessities is increasing. Huge amount of natural resources are consumed in the industries, releasing lot of waste materials to the environment. Natural resources like land and water and other raw materials can be found as naturally occurring substances. The value of these deposits is usually dependent on the amount available for extraction and their extraction beyond the required amounts can be dangerous. Poverty often leads to mismanagement and degradation of natural resources (Scherr, 2000). Majority of the natural resources are exploited by the people due to their low standard of living. For example due to non-availability of natural gas in some parts of the Ziarat, has led to severe deforestation. Studies of Mainguet, 2012, showed that human activities are responsible for all stages of desertification. In Balochistan, the unsustainable use of land and water resources by the people has also led to severe desertification. Due to the addition of the toxic materials from industries, several problems like global warming, sea level rise, changes in weather pattern and acid rain, forest fires and ozone layer depletion and land degradation have come in to existence at macro and even at micro level. Two major consequences of these problems appears to me as, one in the form of increased landlessness of the farmers in terms of arable

- 172 - land, that may lead to food shortages in the near future and second, is the worst effects of environmental problems on human health.

5. NRM relationship with Resilience and disasters Resilience is a dominant theme in NRM (Thomalla et al., 2006). Sustainable and integrated management of natural resources, including reforestation schemes, proper land use and good management of rivers and coastal areas will increase the resilience of communities to disasters by reversing current trends of environmental degradation (Tran & Shaw, 2007). Repairing ecosystems and replacing natural resources is much more expensive but imperative than prevention, and in some cases, the damage is irreversible (Stemer, 2003). Adaptive and community-based NRM can enhance resilience into both human and ecological systems for coping with environmental changes and disasters (Tompkins, 2004). Sustainable and integrated management of natural resources, including reforestation schemes, proper land use and judicious settlements, should increase the resilience of communities to disasters by reversing current trends of environmental degradation and dealing with hazard management (Kelin et al., 3003). An example can be mangrove cultivation in the coastal areas that can cope with the Tsunami (Hoang et al, 1998; Barbier, 2006). The degradation of the natural environment, such as deforestation and the conversion of agricultural land to residential areas, has made the impact of floods more serious and longer lasting in the lowland areas and has created more flash floods in upland regions (Tran & Shaw, 2007). A number of sustainable land management (SLM) best practices should be identified in each of the study areas and their effects observed on natural resources (soil, water, vegetation and biodiversity) and impacts on livelihoods and ecosystem services. The sustainable hazard mitigation policy needs to be adopted that links wise management of natural resources with local economic and social resiliency (Mileti, 1999).

6. Integrating Children and youth in NRM and government responsibilities There is lack of knowledge about environmental education and lack of a natural science background in schools (Ham and Singh, 1998). Some scholars have suggested the suitability of NRM and sustainability education for university levels, like studies of Corcoran & Wals (2004). Others suggest that the cross-disciplinary nature of natural resource management, integrating fields of knowledge in natural resource curricula has become an important

- 173 - challenge for universities (Ginger et al., 1999). However, we believe that the children and youth can play a key role in natural resources management. A challenge to the field of natural resource education is, first, to make children aware of key resource management issues (Pomerantz, 1991). Once, the children and youth become aware, they will be able to share their concerns about environmental education (Tilbury, 1995). Youth have a deep relationship with nature and their attitudes toward the environment can be easily changed with educational intervention (Williams & Dollisso, 1998). The community resources can better be managed by the young generation of schools (Hart, 2013). The field of natural resources is in a strong position to build a more integrated and holistic component into its system of higher education (Manning, 1998). Now the justification for student’s involvement in NRM education is that students can serve as civil army for many environmental tasks. This paper is concerned with the important fields of NRM, such as awareness, education, training and research. The NRM education will create awareness among the people regarding the renewable and non-renewable resources, depletion of resources and conservation of resources. The students can play an important role in

 Resource stewardship

 Sensitization

 Awareness campaigns

 Planting Trees

 Celebrating environment day

 Cleaning of parks and nearby rivers from wastes The government of Balochistan should allocate funds for the development of NRM education in the country. This task can be achieved through

 Development and production of textbooks and databases on NRM at schools, colleges and universities in local as well as English language. The contents should cover the types of natural resources, their importance for humans and how they can be managed properly for sustainable use.

 Training of the school, college and university teachers for teaching the subject of NRM

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 Conducting workshops for farmers on conservation of land resources especially in mountainous areas

 Establishing links with donors like IUCN, WWF, GTZ and UNESCO

7. Conclusion and recommendations

Natural resources management is an important part of the curriculum in western countries, as the literature review has identified. We know that many natural resources are limited. To make sure that our future generations will not experience the worse effects, we need to be aware about the concept of sustainability. Therefore, in order to preserve the land and water resources for the future use, the concept of sustainable land management is very important. There is a dire need of integrating sustainable agriculture, sustainable agroforestry, sustainable ground water management, sustainable land management and sustainable natural resources management in the curricula of schools, colleges and universities in Balochistan. This is because our future as well as future generations will depend on these resources. When the students will understand the importance of the resources for their lives, they will take actions to save these resources from degradation. Besides this, the proper management of natural resources will act to minimize the chances of both natural as well as man-made hazards.

References

Abramovitz, J., Banuri, T., Girot, P. O., Orlando, B., Schneider, N., Spanger- Siegfried, E. & Hammill, A. (2002). Adapting to climate change: Natural resource management and vulnerability reduction. World Conservation Union–IUCN, Worldwatch Institute, International Institute for Sustainable Development–IISD, Stockholm Environment Institute/Boston. Barbier, E. B. (2006). Natural barriers to natural disasters: replanting mangroves after the tsunami. Frontiers in Ecology and the Environment, 4(3), 124-131. Bonifacio, A. C., Takeuchi, Y., & Shaw, R. (2010). Mainstreaming climate change adaptation and disaster risk reduction through school

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education: perspectives and challenges (pp. 143-169). Emerald Group Publishing, Bingley, UK. Corcoran, P. B., & Wals, A. E. (2004). Higher education and the challenge of sustainability. Dordrecht: Kluwer Academic Publishers. Ginger, C., Wang, D., & Tritton, L. (1999). Integrating disciplines in an undergraduate curriculum. Journal of forestry, 97(1), 17-21. Gottret, M. V., & White, D. (2002). Assessing the impact of integrated natural resource management: challenges and experiences. Ham, S. H., & Sewing, D. R. (1988). Barriers to environmental education. The Journal of Environmental Education, 19(2), 17-24. Hart, R. A. (2013). Children's participation: The theory and practice of involving young citizens in community development and environmental care. Routledge. Hoang Tri, N., Adger, W. N., & Kelly, P. M. (1998). Natural resource management in mitigating climate impacts: the example of mangrove restoration in Vietnam. Global Environmental Change, 8(1), 49-61. IUCN, I., & Livelihoods, S. E. I. (2003). Combining disaster risk reduction, natural resource management and climate change adaptation in a new approach to the reduction of vulnerability and poverty. A conceptual framework paper prepared by the task force on climate change, vulnerable communities and adaptation. International Institute for Sustainable Development, Winnepeg, Canada. Klein, R. J., Nicholls, R. J., & Thomalla, F. (2003). Resilience to natural hazards: How useful is this concept?. Global Environmental Change Part B: Environmental Hazards, 5(1), 35-45.

Mainguet, M. (2012). Desertification: natural background and human mismanagement. Springer Science & Business Media. Manning, R. E. (1998). Integration in natural resources education: Designing a core curriculum. Mileti, D. (1999). Disasters by Design: A Reassessment of Natural Hazards in the United States. Joseph Henry Press.

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NDMA, National Disaster Risk Management Framework Balochistan, (National Disaster Management Authority, Government of Balochistan, Islamabad, 2007). Pomerantz, G. A. (1991). Evaluation of natural resource education materials: Implications for resource management. The Journal of Environmental Education, 22(2), 16-23. Scherr, S. J. (2000). A downward spiral? Research evidence on the relationship between poverty and natural resource degradation. Food policy, 25(4), 479-498. Sharpe, J., & Kelman, I. (2011). Improving the disaster-related component of secondary school geography education in England. International Research in Geographical and Environmental Education, 20(4), 327- 343.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Indigenous Cultures and Their representation in Textbooks

Social Sciences

Syed Amir Shah1 & Dr. Muhammad Hanif Khalil 2

Abstract In the process of nation building and promoting national integration, states use public education system as tool to construct national identity and collective self. This article deals with the means and processes of construction of Pakistani national identity through textbooks of Pakistan Studies and will focus on the depiction of regional identities and how they are accommodated in the larger National identity.

Key Words: National Identity, Nationalism, National Integration.

Introduction For the process of conjuring national collective self, emphasis on external differences is as important a factor as internal similarities and commonness. Thus, both elements commonly present in the culture and the absence of these very elements with respect to other cultural groups play a crucial role in formulating a common consciousness. In context of Pakistan, the common element between various cultures in the region that became Pakistan was the religion (however there was a significant non-Muslim minority as well) that served as a cohesive bond between the people and became foundational in making a Pakistani ‘self’. While formulating an identity on the basis of religion Islam, the element of external difference and logical negation became Hinduism. Since India is attributed as a country of extremist Hindus, it serves as a component signifying the external difference. Thus in the final

1 Lecturer, Department of Political Science, University of Balochistan Quetta, Pakistan. 2 Director National Institute of Pakistan studies, Quaid-I-Azam University Islamabad, Pakistan.

- 178 - analysis, Pakistan becomes what India is not and India becomes what Pakistan is not; both juxtaposed as the negation of each other. However, this paper will focus on the concept of ‘other’ which is not external to the ‘self’ but is a very part of it. This is a part of the self which pose a permanent threat to the self, hence must be kept in check, for once it is let lose, it will destroy the very self from within. Thus it is represented as enemy within. In her analysis, Rubina Saigol (Saigol, 2005) discusses this concept of ‘enemy within’ with reference to the Bengali nationalism which ultimately resulted in breakup of the ‘self’ which is Pakistan. However, here we will extend this domain from its narrow connotations to include the entire category of ‘cultural other’ that exists within. The goal is to deconstruct the text from the perspective of indigenous cultures in order to reveal how they are represented in the official books. Scope of Study The present study has selected the textbooks of Pakistan Studies, produced by the Balochistan Textbook Board, that are presently taught in schools and colleges of Balochistan. The Board prepares textbooks for Matric (class 9th, 10th) and Intermediate level (11th, 12th), both in English and Urdu medium of instruction. Thus, there are four books in total that constitute the subject matter of the research. These books are "Pakistan Studies for Class IX-X", "Mutalya-i-Pakistan Barai Jamat Daham", "Mutalya-i-Pakistan Barai Intermediate", "Pakistan Studies Intermediate". First three textbooks are produced by Balochistan Textbook Board, however, last mentioned textbook is produced by National Book foundation. As the provincial Board does not produce textbook for Intermediate level presently, the Balochistan Board recommends the textbook of National Book Foundation instead. The Indigenous Cultures The official discourse in the textbooks of Pakistan Studies about the local customs and ways of living is very much negative in its tone. The indigenous cultures are depicted as pre-modern, archaic and less than civilized. It has no match to the Pakistani identity that is based on eternal principles of Islam. The local cultures are carefully contrasted not against the practices of the Muslims but Islamic principles. Often times, these regional modes of life which were existing in the part that later became Pakistan are associated with the debate about the corruption in a public discourse. State and its functionaries are considered modern and serve as an agent of change, while on other hand the local mores are taken as primitive, thus handicap in way of development. Farzana Shaikh (Shaikh, 2009) writes:

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“Three main assumptions have flowed from this idea of corruption as a feature of the indigenous order in Pakistan – the first is that corruption is inherently a feature of the indigenization of the post-colonial state, which so long as it was under the control of so-called modern elites had successfully withstood its damaging effects by appealing to the ethic of public service sanctioned by the rule of law. The second is that the indigenization of the Pakistani state heralded the return of old feudal and tribal classes, whose customary modes of predatory authority had been legitimized by the electoral democratization. Third is the elected politicians, who have been the chief beneficiaries of this process.” All of these factors mentioned above are related in one way or another to the local cultures. This is primarily because of the nature of the state in postcolonial societies, which is completely different from states in Western European societies. In Europe, the national identities emerged through long historical processes, which in a course of time became entitled for statehood, thus giving rise to the modern idea of a nation-state. But his process was completely opposite in postcolonial societies, in which it was the state that was to create a common nation instead of nation getting a state. Thus, after formal decolonization it was the state that entered the process of building nation from the scratch and work for national integration. Thus in the process, state became a primary agent for change which it tried to bring from above rather than initiate from below. In this wake, the Pakistani state too entered the process of nation building through the help of public educational system. And during this process the local cultures which were divided along various regional, lingual, sect, class and other lines were seen as antithetical to national integration. Thus the government adopted the policy which either discouraged or did not talk about in our textbooks. In our textbooks, the concept of culture is detached from its traditional understanding and is defined in religious terms. Consequently, all other ingredients of culture are either faded or called unauthentic. The only ingredient that is worthwhile in defining a culture is the religion of the people. All other elements that are crucial for shaping the culture of any area like history, customs, traditions, language, geography etc. are not considered as central. In one textbook, culture is divided into two levels. One is composed of what writers call the external elements while the other is

- 180 - internal elements of the culture. It is the latter which is according to the writer plays a vital role not the former.

(TRANSLATION: Language, race and color, behavior, dress- code, architecture and eating habits represents the external and apparent facet of culture. The other side of culture, which is composed of ideology, religious doctrines, literature, history and traditions, is called the internal aspect of culture. It is this aspect which incorporates the real essence of culture. No doubt we wear western dress, erect buildings on European style, speak English language and eat English food, but despite these apparent things, our religious doctrines, national ideology, and principles remain the same.) This definition of culture based on religion can be highly problematic if applied to secular societies, where no differentiation is kept on the basis of faith. But nonetheless, this is the concept which defines our culture in the books. Furthermore, Pakistan is depicted as a country not with many regional variations of culture but hailing only one culture. That too is shown as a homogenous culture without any variations based on sectarian difference. Since culture is based on Islam, its origin is also traced back to the arrival of Muhammad bin Qasim in subcontinent.

(TRANSLATION: Muslims conquered this region for the first in 712 AD. This marked the beginning of new cultural era, which was at very high pedestal. This period also witnessed

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the advancement of architecture, painting, calligraphy and music. These all are part of Pakistani cultural heritage.) After founding the culture on religious definition, it automatically gets religious sanctity, thus asserting culture on any other basis makes that culture ‘unislamic’. This is tantamount of violating the religion itself. Therefore, the public sphere for discussing such ideas like ethnic nationalism becomes much skewed and highly discouraged on religious grounds. This is one of many reasons that the textbooks are also replete with religious injunctions. Thus, there are many instances in textbooks that are categorical in declaring the local cultures as unislamic and the remnants of uncivilized past. “Individual and collective lives of the people of Pakistan bear a deep imprint of Islam to whatever region, racial or linguistic group they may belong. Local customs and traditions, side by side, with racial, parochial and caste differences are also common. These are the remnants of the uncivilized local traditions.” (Pakistan Studies Intermediate. P 149) Describing the local customs, textbook writes: “In the rituals and customs regarding marriage and mourning, unislamic local tradition dominates.” (Ibid. P 120) Thus, the local traditions stand as uncivilized and un-Islamic. Furthermore, the national culture of Pakistan is not the aggregate of all cultures present in Pakistan but it’s a new culture that does not incorporate the regional cultures. It’s very much exclusive in its nature rather than inclusive. In fact both national culture and regional cultures becomes the opposite of each other in such a way that one becomes a negation of the other. Thus Pakistani culture evolves not as aggregate of all cultures present in the country but it is a new invention. Since the national culture is civilized, the local cultures must bear the imprints of uncivilized past. Therefore, the regional cultures present in Pakistan are shown as part of problem rather than something that citizens should proudly follow. Furthermore, it is interesting that textbooks mention nowhere the diversity in the population of Pakistan. It always depicts as if there are no cultural and ethnic variations in the population. Often times the existence of other nations is not acknowledged and is referred to as category of merely ‘regional languages’. Thus, in the realm of politics, the stage is set for religion to play a decisive role in promoting national integration. It is the sole ingredient that forms the core of nation building process in Pakistan. Any reference to cultural element other than religion is to be highly discouraged.

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(TRANSLATION: Islam is the basis of Pakistani culture, which is not only confined to few rituals but is a complete code of life. And Islam is the only basis for our Unity, cohesion and harmony) Further, it is unpatriotic to talk in terms of these local cultures. The credential and loyalty of the individual becomes dubious if he/she tries to talk with reference to his cultural identity. The discourse is set in a way that regional cultures becomes a nemesis of national integration, thus becomes associated with the plot of enemy that is ever looking for a moment to disintegrate the country. “There are many people inside the country and out who are at loss in realizing that Pakistan was a reality and that it were destined to live forever. These elements were ready to go to any extent to undo Pakistan. They believed that Pakistan could be disintegrated by giving rise to the sentiments of parochialism and regionalism among the people.” (Pakistan Studies Intermediate. P 38) Thus it becomes a threat to the very existence of the country and also the biggest challenge to forge national unity. Therefore, any political discourse about regions or identity based on regional cultures is equated with enemy’s plot. It does not end here, even the concepts of federalism and provincial autonomy is looked upon with suspicion. Politically, it is undemocratic to organize people on regional, ethnic or provincial lines.

(TRANSLATION: No discrimination is to be kept on the basis of color, race and caste. Citizens ought to exercise their democratic right wisely and avoid undemocratic attitude of

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political groupings, provincialism, sectarianism and tribal affiliations.) Moreover, what is interesting here is that when the problems of federation and regions are mentioned in textbooks, it is always categorized with other problems of heinous nature. For example, it is not only the conspiracy of a foreign hand, but is also grouped together with the crimes of terrorism and sectarianism. The above mentioned passage is exactly doing the same. It clubs together elements which are very different in their natures but books condemn them with broad stroke. Political parties are the basic ingredient for political process. Genuine democracy could not exist without free functioning of political parties. Similarly, provincialism is not an anti-democratic principle. Wherever the population is diversified, the principles of provincialism and federalism become very important tools for running the administrative machinery of the state while keeping the state united. In fact strong provinces guarantee the unity of the country. But it is discouraged and termed as undemocratic. But putting party loyalties and provincialism in the category of tribalism and sectarianism is highly problematic. Sectarianism and racism are condemned throughout the world. They are not tolerated anywhere. But unfortunately, no difference is kept between the political concepts and sectarian and racial discrimination. This is further intensified as in the following passage.

(TRANSLATION: Another problem which we are facing is that of sectarianism, provincialism, racial and linguistic bias, terrorism and sabotage.) Furthermore, the difference between the concepts of Race with that of identity based on common history, customs and language is blurred, which creates confusion in the minds of young generation. Both are separates concepts. The concept of Race is based on biological factors. With its associated connotations of racial superiority, inferior race and its history full of discrimination and violence is a highly controversial issue, which culminated in the rise of Nazi Germany. This concept of Race is extinct from social science vocabulary now and is condemned in all its forms. However, identity based on common culture and ethno-linguistic lines is a distinct phenomenon. Struggling for political rights on these very basis is a universally acknowledge political act. But unfortunately, the concept of

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Nation based on common culture is treated like the abominable concept of Race. It is this stereotypical narration of books that pollutes the young minds with an attitude which is not conducive for fostering democratic norms. With blatant disregard and contempt for local cultures, it is conveniently grouped with the sectarianism, terrorism, sabotage and subversion. Instead of promoting national unity and democratic principles, these are the very causes for our failure as a democratic state that is divided along various lines. “Our country comprises of four provinces. These have somewhat different cultural linguistic and ethnic characteristics. But unfortunately due to the conspiracies of the unpatriotic elements these differences have become a challenge for national integration. . . they take pride in calling them Punjabis, Sindhis, Pakhtoons or Balochis [sic] and not Pakistanis. If these disruptive tendencies are allowed to have a freehand, they may become a real challenge for our national integrity.” (Pakistan Studies Intermediate, P 150) It is also pertinent to note here that textbooks also draws similarities and equate the local cultures to that of pre-islamic Arabia, which is referred to as age of ignorance. “Balochs were divided into clans and tribes a few centuries back, and had all the characteristics of the pre-Islamic Arab society.” (Ibid, P 253) One of the key features of Arab’s age of ignorance was that various tribes had locked horns in a perpetual fight. Fighting would erupt out of petty issues, which will linger for decades. This is characteristic of barbarous nature of society, which is also ascribed to the local cultures of Pakistan. It is to note that these textbooks are produced by Balochistan Textbook Board, but nonetheless, highly contemptuous of the people living in Balochistan. Furthermore, the treatment of women folks during the Arab’s age of ignorance is another chief characteristic which is assigned to local cultures. “In a feudal setup, status of women is even worse; she is confined within the fortress like boundaries of the feudal houses like slaves women. Women are made to work as peasant and field labor in our rural areas. Honor killing of women is now a common practice. Our social system is generally inclined to favor men, woman is convicted notwithstanding the fallacy of the charge levied against her

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and woman is not even given a chance to plead innocent [sic] in the court of law.” (Ibid, P 123) On one more instance, there such a blatant disregard of all sensibilities regarding gender issues like: “Majority of the women is chaste and observes ‘Pardah’.” (Ibid, P 121) It does not require much intelligence to get to the logical corollary of the sentence, which is written to promote Islamic culture in Pakistan as opposed to regional cultures. If majority of women observes ‘pardah’ and are chaste, then what about those women of Pakistan who do not observe ‘pardah’ according to the standards provided by Zia-ul-Haq. Are they not chaste? Where will these women folk stand in the grand scheme of Islamization of Pakistani society? Obviously, the answer for the question is difficult to say yet clear to all. Unfortunately, this is what we teach our young generation.

Religious Minorities Despite the repeated assertions that the rights of minorities are well protected in Pakistan, the very notion of ‘minority’ and ‘majority’ is based on discrimination. It takes for granted that it is justified for state to discriminate her citizen body according to the religion. Thus no amount of rights can justify the discrimination of citizens by the state on the basis of their faith. No matter how much we claim rights for religious minorities in Pakistan, it systematically marginalizes a significant portion of our society. States across the globe adopt policies that constrain the governmental authority to intervene in the matter of faith. There is bifurcation of individual’s public and private life. The public life of an individual is subject to the laws and authority of the state, while his private life is completely immune to the writ of government. States cannot intervene in the matters pertaining to his private life. Religion belongs to individual’s private life, thus state has no legitimate claim over religious life. But this difference is blurred while giving state a complete access to person’s private life. Furthermore, rationality would demand to impart a sense of belonging and fair-handedness to all of its citizens irrespective of their faith, caste or creed. If state demands contributions from all of her citizens to its development and prosperity, it cannot afford to deny equal rights and status to some on the basis of their faith. Otherwise, those who are deprived are bound to develop a sense of alienation from the society. However in Pakistan, state not only

- 186 - differentiates her citizens on the basis of religion but actually contribute to the marginalization of those who do not ascribe to the official religion. The issue of representation of religious minorities while constructing national identity through textbooks has considerably changed particularly after 1970s. According to A. H. Nayyar, (A.H. Nayyar and A. Salim, eds, 2002, P 20) the textbooks produced before that period were substantially free of hate speech. “The early history books contained chapters on both the oldest civilizations Moen Jo Daro, Harappa, Gandhara, etc., but also the early Hindu mythologies of Ramayana and Mahabharata and extensively covered, often with admiration, the great Hindu and Buddhist kingdoms of the Mauryas and the Guptas. The books indeed showed biases when discussing the more recent history of the politics of independence, but still one found school textbooks with chapters on Mr. M. K. Gandhi, using words of respect for him and admiring him for his qualities. Even in the somewhat biased history of politics of independence, the creation of Pakistan was reasoned on the intransigence of the Congress and its leadership rather than on ‘Hindu machinations’. Some books also clearly mentioned that the most prominent Islamic religious leaders were all bitterly opposed to the creation of Pakistan.” However, after that period textbooks were re-written and not only did it expunge the Hindu past from textbooks but systematically duped it with hate content against Hindus and Hindu religion. Ulemas who had bitterly opposed the creating of Pakistan were turned into heroes and staunch supporters of it and Pakistan was called to have been created to establish an Islamic state in accordance to the teachings of Quran and Sunnah. Furthermore, while formulating national identity purely on Islamic basis left out a sizable portion of non-muslim population of Pakistan. This change in the character of national identity from muslim nationalist during Ayub period to Shariah based Islamic identity took place during the eleven years rule of Zia regime. Scholars mostly agree that it was during this time that the ‘ideology of Pakistan’ came into full vigor. The Pakistani identity came to be formulated on the basis of canonical Islam in such a way that only Muslims became entitled for becoming a Pakistani, leaving out all the significant minorities in Pakistan like Christians, Hindus, Sikhs, and later Ahmadis. On the basis of this puritanical Islamic identity, history was also seen as ‘Islamic history’ against ‘Hindu history’. Consequently, the origin of Pakistan is traced back to the arrival of Muhammad bin Qasim and all the

- 187 - prior history of subcontinent is systematically ignored along with Indus valley and Gandhara civilizations, which are part and parcel of Pakistan. Not only that, after the creation of Pakistan, textbooks of Pakistan Studies were also purged from the achievements all those non-Muslims who have greatly contributed and served Pakistan to its wellbeing. For example the achievements of A. R. Cornelius, Dorab Patel, Sobho Gianchandani, Cecil Choudhry, Bapsi Sidhwa and many others are a source of pride for Pakistanis, whose service to the nation cannot be ignored at any cost. But today, our young generation is completely oblivious to these great names. Thus, our national identity has relegated the non-muslim citizens of Pakistan to the degree that they become second-class citizens with lesser rights and privileges. Their patriotism and love for the country also becomes suspect, and their contribution to the society is ignored. The result is that they can easily cease to have any stake in the society, because our textbooks promote a view that Pakistan is for Muslims alone.

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References

A. H. Nayyar and A. Salim, eds (2002). The Subtle Subversion: A report on Curricula and Textbooks in Pakistan. Islamabad: Sustainable Development Policy Institute.

Mutalia-i-Pakistan Barai Jamat Daham, Balochistan Textbook Board Quetta.

Mutalya-i-Pakistan Barai Intermediate, Balochistan Textbook Board Quetta.

Pakistan Studies Intermediate, National Book Foundation, Islamabad.

Pakistan Studies for Class IX-X, Balochistan Textbook Board, Quetta.

Shaikh, Farzana (2009) Making Sense of Pakistan, New York, Columbia University Press

Saigol, Rubina. (2005) Enemies Within and Enemies Without: A besieged self in Pakistani Textbooks. In Futures, Vol 37, Issue 9

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Role of NGOs for Improving and Standardizing the Educational Arrangement in Quetta District, Balochistan

Social Sciences

Zahoor Ahmed Lehri1 Abstract Present study was conducted in Quetta district Balochistan province. The target population for this study was NGOs respondents who were involved in the educational practices. Sample size of one hundred (100) respondents of various NGOs were selected by using simple random sampling. Data analysis was accomplished by employing SPSS software. The results reveals that majority (63%) of the respondents belonged to age group of 31-40 years followed by the age group of 41-50 (25%). Most (44%) of the respondents had received education up to M.Sc. (Hons.): followed by (30%) who received B.Sc. (Hons.) level of education. Most (42%) of the respondents faced problems about low competency level of staff to a greater extent and was ranked as 1st. Standardizing the education dimension and their perceived mean scores were found significant differences five (5) out of eight (8) categories regarding education dimension. Base on achieved results subsequent suggestions were recommended. Absenteeism is the limiting factors which not only provide the hindrance in the development process of education outlook but also reflect the negative image in the entire educational process, therefore it was recommended that check and stability with the term of monitoring and evolution process may accelerate as an dynamic force in order to stopover absenteeism within department. Teachers are the last pecking order of development process, therefore it was suggested that in-services trainings for the teaching staff should be organized so that increases the capacity building of the teaching staff as effective or vivid manner.

Keywords: Balochistan, education, NGOs, Quetta, standardizing.

1 Lecturer Department of Sociology, University of Balochistan Quetta Email: [email protected]

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Introduction Education lies at the heart of the dynamic and complex relationship that profoundly influences the destiny of individuals and society as a whole. Both formal and non-formal education and particularly basic education and training especially for girls, are vehicles of empowerment as well as essential to addressing the root causes of poverty inequality and exclusion. A powerful correlation exists between education and attainment of goals aimed at building the resilience of communities. Education plays a very significant role in every one's life. It is a human right and an essential tool for achieving equality as specified to impart the learning realm such as knowledge, skills attributions and attitudes toward intended beneficiaries in order to achieve pre-determined goals of education. Comparatively, Balochistan regarded as the largest province of the country (approximately more than 43%) as a whole land masses. With the term of financial and social development the province has seems to intimidating issues and challenges. The province has the pathetic socio-economic indicators as compared to other provinces of Pakistan and has extremely levels of poverty existence, squat educational pattern and negligible industrialization. The challenge to economic, political, environmental, social and economic enlargement (including educational reform) efforts gets more complex by the broad-based and bilingual population (GoB, 2017). Due to unique geographic and demographic peculiarities of province having logistic and strategic prominences. The province in the edge of hazard a comparatively low level of social achievements such as worse communication pattern, little human indexes, poor health condition of commonalities, low education level among masses, low human indicator, squat economic development and miserable physical infrastructure (Hussain, 2003). Without a doubt, detachment, ecological brittleness and topographical diversity might be observed as crucial the term of development in the province (Gazdar, 2007). Diverse research studies reveals that seventy (70percent) of the masses either rural or urban cannot afford to send their offspring for quality education at province level. Gender-based indiscrimination was observed particularly at primary level of education at district level. Even thought, most were of the children’s did not achieved education at primary level particular females. In this connection, one of the prime judgment behind this logic was non-availability of schools. Non-governmental organization which are involved and working for sustainable education practices or development:

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There are following NGOs were observed vividly active regarding sustainable education practices throughout the reporting stage such as: 1. Aurat Publication and Information Service Foundation (APISF) 2. Balochistan Rural Support Program (BRSP) 3. Institute for Development Studies and Practice (IDSP) 4. Pak Public Development Society (PPDS) 5. Society for Community Primary Education in Balochistan (SCPEB) 6. Strengthen Participatory Organization (SPO) One of the objectives of the present study was to assess the goals set by the NGOs regarding educational practices as perceived by respondents. In this connection, to acquire these objectives, the respondents were interviewed, based on the information acquired by NGOs representative following were the aims of each NGOs. Various NGOs their thematic areas and focal points in district Quetta: 1. Balochistan Rural Support Program (BRSP) Poverty alleviation, rural development, income generation, forestry, micro credit, education, environment health, sanitation, human resource development, agriculture and institutional development at the grassroots. 2. Institute for Development Studies and Practice (IDSP) Training on participatory action research, power structure, education, organizational theory and sustainable agriculture practices. 3. Pak Public Development Society (PPDS) Education, child labor, health, drug abuse, human rights, poverty alleviation, sustainable agriculture development and women and development. 4. Society for Community Primary Education in Balochistan (SCPEB) Education, water and sanitation, women and development, community development, human resource development, up lift agriculture strand and primary environmental care. 5. Strengthen Participatory Organization (SPO)

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Agriculture development, forestry, education, water, capacity building, sanitation, health, humanitarian relief, human right, community development and rural development. 6. Society for Community Primary Education in Balochistan (SCPEB) Education, water and sanitation, women and development, community development, human resource development, up lift agriculture strand and primary environmental care. 7. Mahec Trust (Helping Council) for Community Development Balochistan Working in sectors of education and women health. 8. SCSPEB- Society for Community Support for Primary Education in Balochistan Working for females and girls education sector in Balochistan. 9. UNICEF Cross-cutting components of the UNICEF primary education promotion at province level. Due the safety and security most of the NGOs limited their activities.

Rationale of the Study Getting education has fundamental right of every human either male or female. Education has the vital weapon that modified the human behavior as substantial accurate trend. In the context of Balochistan province role of education or foci theme in the development process has diverse actualities and practicalities. Ground realities, facts and figures shows that the education setup of Balochistan province has gone at bottom of the ranking as compared to other provinces of Pakistan. The main challenges and issues in the province education set-up is absenteeism of teaching staff, worse physical infrastructure, far-flung areas, inactive geographical mobility of education department, lack of resources, weak governance, low competency level of teaching staff and so on. The entire picture exhibited glum role not only educational context but also in unproductive in social set up. Therefore it is dare need to stimulate and enhance the quality of education at province level. Political involvement not only adversely affected the education direction but also reveals substantial irregularities in recruitments of the teaching staff. Circumstantial evidence proposes that recruitment of teacher’s staff is often

- 193 - politically motivated. Beside that teachers did not received whichever in- services or induction trainings in order to increases their professional skill or capacity. By and large, there is no methodical specialized development of teachers, beyond the undeveloped trainings available or rendered at the Provincial Institute of Teacher Education PITE (GoB, 2008). Therefore, present research was designed in order to examine the NGOs involvement for improvement of education structure in Quetta district, Balochistan Pakistan. It was visualized that the results of this research would be supportive in confirming or negating. Following were specific objectives of present study.

Objectives of the Study 1. To measures the goal-line as set by the various NGOs about educational practices as perceived by respondents. 2. To study the constraints encountered by various NGOs working for technology transfer with the term of educational context. 3. To develop roadmap for suitable strategies and removing the constraints faced by various NGOs regarding educational practices.

Materials and Methods Research design is scientific procedure consists of seven principal stages: problem, hypothesis, research design, measurement, data collection data analysis and generalization. The systematic techniques are an arrangement of the specific methods and investigators administer a survey or questionnaire to a sample or to the entire population of people to describe the attitudes, opinions, behaviors, or characteristics of the population (Nachmaise & Nachmaise, 1992). Research procedure it is a parameter symbolizing those ideologies, plans and actions, which govern the scope of study, methods to gather data and its enquiry to found association between variables of the study (Matin, 1989). The planned in present study was exploited by using sample survey method. In sample survey method was appropriate to perceptive the individuals acuities on socio-realities and facts in current ailment (Trochim, 2000). Present study was conducted in Quetta district Balochistan province. The target population for this study was NGOs respondents who were involved the educational practices. Sample size of one hundred (100) respondents of various NGOs were drawn with the help of McCall (1980) table of “determining sample size from given population” at 0.05 error frequency. For the sampling purpose a complete list of NGOs working in educational practices were obtained in their regional offices, one hundred (100) respondents were chosen through simple random sampling. So

- 194 - as to verify the validity of the interview schedule it was pre-tested on 15 respondents of various NGOs in study area. The schedule was finalized after making necessary amendments in light of the objectives of the study. The data analysis was accomplished by employing SPSS software (12.0 version of Statistical Package for Social Sciences). Descriptive statistics were uses to calculate, interpret and discuss results and formulate the recommendation. One-Way ANOVA (DMRT test) used in order to determine the discrepancy and variance in the perceptions of the respondents at the 0.0 5 level.

Results and Discussion The fundamental purpose of present research was to find-out the perceptions of NGOs representatives. Raw data was analyzed through the (SPSS) in order to observe the NGOs (representative) perceptions regarding educational practices on sustainable basis in Quetta district, Balochistan province.

Demographic profile of respondents Demographic characteristics play pivotal role to adoption of attest technology. The demographic information of the respondent presented as under:

Table-1: Distribution of the respondents according to age Age composition F %age 18 to 30 7 7.0 31 to 40 63 63.0 41 to 50 25 25.0 51 and above 5 5.0

Age was considered as the important variable with the term of decision making process of the intended respondents and transfer the technology as an effective mechanism. The data obtainable in table-1 described that, majority (63%) of the respondents belonged to age group of 31-40 years followed by the age group of 41-50 (25%). Most (7%) of the respondents fall into and between (18-30) year of age.

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Table-2: Distribution of the respondents according to education level Educational Level F %age Matriculation 8 8.0 Intermediate 17 17.0 B. Sc. (Hons) 30 30.0 M. Sc. (Hons) 40 40.0 M.Phil 3 3.0 Ph.D 2 2.0

Education is the dynamic force in order to change the human behavior in diverse developed direction as shown in table-2. Most (44%) of the respondents had received education up to M.Sc. (Hons.): followed by (30%) who received B.Sc. (Hons.) level of education. While, 8% of the respondents who had received the education up to matriculation and only (2% to 3%) of respondents had Ph.D and M.Phil degree. Table-3 Perceive score about problems in education department

To some To a greater Not at all Problems extent extent Total Mean S.D. Rank F. %age F. %age F. %age

Low competency 32 32.0 26 26.0 42 42.0 100.0 2.10 0.85 1st level of staff

Lack of 35 35.0 26 26.0 39 39.0 100.0 2.04 0.86 2nd knowledge of staff

Political influence 44 44.0 17 17.0 39 39.0 100.0 1.95 0.91 3rd

Nepotism and 72 72.0 9 9.0 19 19.0 100.0 1.47 0.79 4th favoritism

Non-availability 84 84.0 5 5.0 11 11.0 100.0 1.27 0.64 5th of infrastructure

Lengthy 92 92.0 2 2.0 6 6.0 100.0 1.14 0.49 6th curriculum

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Table-3 shows that most (42%) of the respondents faced problems about low competency level of staff to a greater extent and was ranked as 1st. While (39%) of the respondents faced problems lack of knowledge of staff to a greater extent and was ranked order 2nd. Conversely (9%) of the respondents faced problems of nepotism and favoritism to some extent. However vast majority (92%) of the respondents not at all faced problems of lengthy curriculum at the bottom of the ranking. Balochistan province has exhibition austere and bleak scenario with the context of education terminology. Due to top- down and hierarchical style of decision-making the entire process of education sector goes behind on passive mode, which indicates there was gap between potential clench of education and actual position. It was worthwhile point out that these trends did not contest the philosophy of education growth.

Table-4: Comparison between respondent’s perceptions regarding standardizing the education dimension.

Scale: 1= Never 2= Rarely, 3= Some time, 4= Often, 5=Always SD = Standard: MS = Mean square: M = Mean S Significant HS Highly Significant nS Non-significant at 0.05 alpha level

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The respondents were enquired to provide their perceptions about who to standardizing the education dimension at province level. In this regard, perception of the respondents were checked on 5 point Likert-scale (i.e. 1= never 2= rarely, 3= some time, 4= often, 5=always) as shown in table 4. Standardizing the education dimension their perceived mean scores contained within: effective linkages (F= 3.13; P.05); skilled manpower (F= 3.99; P.05); coordination among staff (F= 2.23; P.05); and provides the better series about education dimension (F= 3.11; P.05) were observed statistically significance at 0.05 probability level. However, dynamic mechanism (F= 1.92; P.05) better R&D section (F= 2.39; P.05); and capacity building program (F= 2.32; P.05) were found non-significance at 0.0.5 alpha level. Proper curriculum aliment (F= 4.81; P.05) was observed as highly significant at 0.0.5 alpha level by using One-Way ANOVA. Standardizing the education dimension and their perceived mean scores were found significant differences five (5) out of eight (8) categories. Comparative, it was concluded that PRSP and UNICEF were standardizing the education dimension as compared to other organizations.

Conclusion and Recommendations Education not only changes the current behavior pattern of the respondents but also reflect the positive impact in overall attitude of the human behavior. The results reveals that majority (63%) of the respondents belonged to age group of 31-40 years followed by the age group of 41-50 (25%). Most (44%) of the respondents had received education up to M.Sc. (Hons.), followed by (30%) who had received B.Sc. (Hons.) level of education. Most (42%) of the respondents faced problems about low competency level of staff to a greater extent and was ranked 1st. While (39%) of the respondents faced problems lack of knowledge staff to a greater extent. However, (9%) of the respondents faced problems nepotism and favoritism to some extent. Standardizing the education dimension and their perceived mean scores were found significant differences five (5) out of eight (8) categories regarding standardizing the education dimension. Base on achieved results subsequent suggestions were recommend. Absenteeism is the limiting factor which not only provide the hindrance in the development process but also reflect the negative image in the entire educational process, therefore it was recommend check and stability with the term of monitoring and evolution process may accelerate as an dynamic force in order to stopover absenteeism within department. Teachers are the last pecking order of development process, therefore it was suggested that in-services trainings for the teaching staff should be organized so that increases the capacity building of the teaching staff as effective manner.

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References

Gazdar, H. (2007). Balochistan Economic Report: Background Paper on Social Structures and Migration. Collective for Social Science Research: First Draft - Do Not Cite. TA 4757-PAK.

GoB, (2008). Balochistan Economic Report: From Periphery to Core (In Two Volumes) Volume II: Report No. 40345-PK.

GoB, (2017). Balochistan Educational Sector Plan. Outline documents: PPIU, Education Department.

Hussain, A. (2003). Pakistan national human development report 2003: poverty, growth and governance. Karachi, Pakistan: Oxford University Press.

Matin, A . (1989). Methods of Research for Business and Social Sciences. University Grants Commission, Islamabad.

McCall, C. (1980). Sampling and Statistics Handbook for Research in Education: National Education Association: USA.

Nachmaise, C.F. and D. Nachmaise, (1992). “Research methods in social sciences” published Edwards Arnolds. A division of Hodder and Stoughton London.

Trochim, W. M. (2000). The Research Methods Knowledge Base, 2nd Edition. Atomic Dog Publishing, Cincinnati, OH.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Women’s Access to and Satisfaction with Benazir Income Support Program’s Unconditional Cash Transfer, In Quetta Balochistan

Social Sciences Dr. Mumtaz A. Baloch1, Zunaira Aziz 2

Abstract The study analyzed the information gathered from 200 women beneficiaries of Benazir Income Support Program in Quetta District of Balochistan in Pakistan in order to see the women’s accessibility and ‘satisfaction’ with Benazir Income Support Program (BISP). Data was collected through household survey questionnaire, group discussions and semi-structured personal interviews. Through the Statistical Package for Social Sciences (SPSS), we analyzed the data by using the descriptive statistics such as, frequency distribution and percentages. The findings of this study revealed that the most of beneficiaries were getting the amount from the Unconditional Cash Transfer (UCT) program. The findings showed that the highest majority of women beneficiaries were in the age group of 33-42 and 43-52. and the highest proportion of the respondents were satisfied through BISP’s UCT for at least getting some amount, BISP needs to continue its efforts through its programs for the needy people as it could ameliorate the worst effects of poverty to some extent. Some of the respondents said that what to say about this program as “something is better than nothing”

Key Words: Benazir Income Support Program (BISP), Balochistan Unconditional Cash Transfer, Access; Satisfaction, 1. Introduction At the stand of a new century still poverty remains a global problem of huge Proportions of the world's 6 billion people, 2.8 billion live on less than 2 dollars day and 1.2 billion on less than 1 dollar a day, 8 of every

1 Assistant Professor (MS and PhD.AIT, Thailand), Department of Social Work, University of Balochistan, Quetta, Pakistan. E-mail address: [email protected] 2 (MA Social Work), Department of Social Work, University of Balochistan, Quetta.

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100 infants do not live to see their 5th birth day. Nine of every 100 boys and 14 of every 100 girls who reach school age do not attend school. A huge population i.e., 26 percent subsists below the poverty line in developing world. It is misleading to achieve the development goals without taking into consideration the destitute, vulnerable, disadvantaged, and deserving and the poor and poorest people. Women and girls bear much of the brunt of the poverty, by putting in heavy labor in farming and in collecting fuel-wood and water. Children are ‘economic assets” on the farm, (market, and like) and many of them, especially girls, do not attend school because they are at home doing household work (Sachs, 2006). Poverty could be defined as the lack of basic human needs which implies that it is a result of the violation of human dignity and rights (Amnesty International 2011). According to Chambers (1995), poverty does not only mean deprivation of income but also connotes poor health, illiteracy, powerlessness, and the state of encountering many other social problems such as unemployment, human trafficking, migration, child labor, among others. Being in a state of deprivation and insecurity, the poor people in most instances do not equally gain benefits from the use of common resources and they do not have the confidence and opportunity to raise their voices in the society (Dorward, et, al, 2009). Therefore, in order to mitigate this concern, global developmental mandates such as the Millennium Development Goals (MDGs) and Human Development Index (HDI) which have been significantly recognized worldwide, are being promoted as means to ‘combat poverty’ (Gore, 2010). Nevertheless, Gore (2010) added that such ‘developmental labels’ change with the passage of time, resulting in a situation similar to that of the new development jargon: “an old wine in a new bottle”. In this regard, Little (2008) argued that it has become imperative to bring the strategies to real practice rather than just changing the ‘development labels’. Poverty does not really exist in the person but it is a state of disentitlement and a denial of choice and opportunity, the poor do not have access to the opportunities nor are given the chance to demonstrate their potentials and capabilities. The scheme used by the Grammen Bank of Bangladesh is a significant example in the world of how the poorest of the poor including beggars were given the chance to overcome poverty (Younis, 2009). There seems to be enormous challenges to achieve the Millennium Development Goals (Baloch, 15 and 2016), Human Development Index and ensure peace and sustainable development in Balochistan due to extreme poverty, hunger and poor opportunities. Poor people are burdened with numerous challenges to educate their children, bear household expenses, and escape from hazardous diseases and many other socio-economic problems.

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The human development and livelihood indicators seem wretched; poor are becoming poorer and poorest. Out of 30 districts in Balochistan 24 are the poorest districts of Pakistan (BRSP, 2007; Baloch, 2010 and 2016). The BISP was started for poverty alleviation and women’s empowerment by Government of Pakistan. It started BISP with distribution of Rs.34 billion (US $ 425 million) in 2008-09, the aim was to cover 3.5 million poor families. For the Financial Year (2011-12) distribution is Rs.50 billion to provide cash grant to 5 million families which composes nearly 15% of the whole population. BISP was started in all four provinces (Punjab, Sindh, Baluchistan and Khyber-Pakhtunkhwa), as well as Federally Administered Tribal Areas (FATA), Azad Jammu and Kashmir (AJK), Gilgit Baltistan and Islamabad Capital Territory (Shehzad 2011).“BISP is operational to improve different assistances through health insurance schemes comprising hospitalization, pregnancy, day-care treatment, tests and accident expenses for the beneficiary’s family to a maximum limit of Rs.25, 000/family/year”. The BISP is also devising a complete skill development/professional training plan for its receivers. Under the umbrella of this program, one member of each beneficiary family will be given opportunity to take free of cost professional/technical training. Besides, after receiving 48 monthly payments, the recipient will be reassessed to know whether she has come out of poverty and score or still suffering from the same situation. “As part of its graduation strategy, Waseela-e-Haq, another major program of BISP under which beneficiaries, selected through simple mechanize balloting, are given a long term interest free loan of Rs.300, 000. This one time loan is conditional and the beneficiary has to use this loan for the purpose of any business” (Shehzad 2011). This study was an attempt to find out the impacts of BISP which seemed to have contributed in eliminating poverty throughout Pakistan. This study can contribute and enhance the knowledge of policymakers, development planners, practitioners, academics, general readers and other stakeholders. 2. Study area Quetta District of Balochistan was selected for this study. Out of 12,000 beneficiaries in Quetta only 8,000 were verified (BISP head office Quetta, December, 2015). We took a list of beneficiaries and applied the simple random sampling. The sampled population of this research consisted of 200 beneficiaries of the Benazir Income Support Program (BISP), in Quetta, Balochistan.

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3. Methods of data collection and analysis This is a descriptive type of research. It aims to see the access to and satisfaction of women beneficiaries with BISP’s Unconditional Cash Transfer programme in Quetta District of Balochistan. The sampled population of this research consisted of 200 beneficiaries of Benazir Income Support Program (BISP) in Quetta. Data was analyzed through the Statistical Package for Social Sciences (SPSS), applying descriptive statistics such as, frequency distribution and percentages. Out of 12,000 beneficiaries in Quetta only 8,000 were verified (BISP head office Quetta, December, 2015). We took a list of beneficiaries and applied the simple random sampling. The field work was started in the month of December 2015 at Quetta office of BISP. It took a week for collecting data from the respondents of different places and for collecting data many of BISP’s offices and centers were visited. In start there were not any respondents for data collection but then at Quetta office it was found. While collecting data some of the women refused to give interview as they were afraid of losing their amount of UCT which they were currently receiving.

4. Women access to Unconditional Cash Transfer UCT The age levels, marital status, education, sources of collecting amount were different from each other. Majority of women from 200 sample size were satisfied with this Program. As it has brought changing in their living standard in shape of fulfillment of food and other basic needs. Like before if they were not able to buy daily expenses but now with the help of this amount they can purchase all those things (sugar, oil, and floor)

5. Results and discussions The results reflected that almost all (200) sample population had access to the UCT programme. Similarly, the highest majority of respondents/women beneficiaries seemed satisfied with Unconditional Cash Transfer. However, still there were some women whom were dissatisfied.

5.1 Profile of respondents Findings of the study indicated that 32.5% of respondents were in the age of 43-52, 30% of them were in age of 33-42, 16% of the respondents were in the age group of 23-32, 14% of them were in the age of 53-62 and remaining of 7% were in the age of 63-72. Majority from the sampled size respondents were in the age group of 43-52. It shows that in this program there is no age limit for women they can have access to Unconditional Cash Transfer in any age. Out of 200 sampled population 92.5% of women were illiterate and

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7.5% of them were literate (Table 1). Therefore Benazir Income Support Program’s every next beneficiary in Quetta is illiterate. The findings showed that Benazir Income Support Program’s 80% of the respondents were married and 19% of them were widow. Only the 1% of them was separated. The reason is that BISP’s Unconditional Cash Transfer Program is only for the married women i.e., for availing this opportunity the women should be married. Table 1: Respondents’ profile Description Frequency Percent Age 23-32 33 16.5 33-42 60 30.0 43-52 65 32.5 53-62 28 14.0 63-72 14 7 Total 200 100 Education Illiterate 185 92.5 Primary 11 5.5 Middle 4 2 Total 200 100 Marital status Married 160 80 Widow 38 19.0 Separated 2 1.0 Total 200 100 Field Survey, 2015 5.2 Access to BISP’s Unconditional Cash Transfer (UCT) The findings indicated that almost all sampled population (200 women) had access to the Unconditional Cash Transfer (UCT).The highest proportion of respondents came to know about Unconditional Cash Transfer (UCT)

- 204 - through neighbors (48%) and BIPS’s survey and advertisements (42%). Some respondents came to know about it through their friends (Table 2). Findings reflected that 99% of respondents were getting their amount of Unconditional Cash Transfer quarterly. This is the set time period by Benazir Income Support Program (BISP). And if any respondent did not get the amount on time then their amount will be merged with their coming amount. Table 2: Sources through which women accessed to BISP’s and UCT Description Frequency Percent Neighbor 97 48.5 BISP Survey 71 35.5 Friend 19 9.5 Advertisement 13 6.5 Total 200 100 Field Survey, 2015 5.3 Amount of Unconditional Cash Transfer The results show that 76% of the beneficiaries were getting 4500 (Pakistani rupees) through Unconditional Cash Transfer; while 20% of them were getting Pakistani Rupees. If a beneficiary does not get her fixed amount (4500) the payment will be merged with the next amount. Result from key informant interviews are also same that exit amount by BIPS is PKR 4500; and most of the respondents were getting fixed amount which Benazir Income Support Program extended through UCT. Table 3: Amount of UCT disbursed among women

Description (Amount in Pakistani Rupees) Frequency Percent 3,000 41 20.5 4,000 6 3 4,500 153 76.5 Total 200 100 Field Survey, 2015 5.4 Sources and difficulties of Unconditional Cash Transfer The results showed that 81% of respondents were getting their Unconditional Cash Transfer’s amount through Benazir Debit Card (BDC). Whereas, 14% of the respondents received the amount through Government Post Office

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(GPO). Amount of UCT was coming through GPO only when BDC was not introduced and 4% of the respondents were getting their amount through other source (Post Man). However, by then all of the respondents were getting their amount only through BDC, without it they are not able to receive it. The results reflected that 97% of the respondents did not know the use of Benazir Debit Card (BDC). On the other hand, only 3% of them knew how to use it. Majority of the respondents were illiterate therefore they were not able to use the BDC and were dependent on others because Benazir Income Support Program does not have any training for the respondents of using the BDC. Table 4: Sources through which beneficiaries availed Unconditional Cash Transfer

Description Frequency Percent Benazir Debit Card 163 81.5 Government Post Office (GPO) 28 14.0 Any other 9 4.5 Total 200 100 Field Survey, 2015 5.5 Difficulty in receiving the UCT amount The findings of the study showed that 52% of the respondents did not face any sort of difficulty while receiving cash. On the other hand, 48% of them faced some problems regarding Unconditional Cash Transfer, because majority of the respondents did not know how to use the Benazir Debit Card (BDC) therefore, they faced difficulty while receiving it. The results illustrated that 51% of the beneficiaries did not face any sort of difficulty and some of them faced problems regarding Unconditional Cash Transfer that it stopped or did not arrive on time (quarterly). The 19% of respondents said that their UCT was stopped, 7% of the respondents explained that they had the difficulty of card blocking their and the 6% of them had problems regarding card losing. The reason behind all these difficulties was that, they did not know the use of operating Benazir Debit Card. Therefore they asked the people to use it for them and many times their amount or card was stolen.

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Table 5: Types of problem faced in getting the UCT Description Frequency Percent UCT stopped 39 19.5 BDC blocked 15 7.5 Card lost 13 6.5 Not faced any problem 102 51.0 Any other 31 15.5 Total 200 100 Field Survey, 2015

5.6 Beneficiaries’ satisfaction level with the UCT The results indicated that 80% of beneficiaries were satisfied with the Unconditional Cash Transfer. The highest majority of the respondents were of the opinion that “some this is better than nothing”. The 13% did not find it good because of late payment received. Respondents (7%)who seemed neutral were not satisfied but showed them as neutral. They were kind of afraid that their amount might not be stopped if they say “not satisfied”. A expressed “what to say about it?” Table 6: Beneficiaries’’ satisfaction with Unconditional Cash Transfer Programme Description Frequency Percent Satisfied 160 80.0 Dissatisfied 26 13.0 Neutral 14 7.0 Total 200 100.0 Source, 2015 Benazir Income Support Program is working for the women who are the most vulnerable and living under the poverty line (BISP Survey 2008).BISP’s perception was that it is the program for widow women only but results showed that majority of the respondents were married and were living with their husbands. Talking about the age limit, there is not any age limit for beneficiaries. Highest majority of the beneficiaries were illiterate and this

- 207 - was the reason that almost 97% of them did not know how to use the Benazir Debit Card. This was the reason behind difficulties (card losing, money stolen). For instance, few respondents’ BDC were stolen while asking people for taking out the amount from ATM. The majority of respondents informed that they were satisfied with the UCT program. However, it was also observed and during the Focus Group Discussion women explained that satisfaction actually means “something is better than nothing”. The findings of this study revealed that almost all respondents had access to the UCT but not regularly. The majority of the respondents were having access to UCT by source of their neighbors where as the Benazir Income Support Program is very large but still people are not aware about it through its own administration system like advertisements or other sources through which people get access to it.

6. Conclusion and recommendations The Benazir Income Support Program (BISP) has a positive impact on reducing poverty and empowering women beneficiaries in every aspect of life; and has improved their food expenditure level. A huge number of women have benefited through this program by decreasing their poverty and nutritional level in Quetta. This has an Unconditional Cash Transfer (UCT) program. The respondents who had access to this program from Many of them used amount received for daily life expenditure which included food items mostly. Many of the respondents were satisfied with this program but some of them were not so happy because their amount did not come with the time frame (Quarterly) which is set by Benazir Income Support Program. Some of them were having issue regarding the quantity of amount that this amount is not enough for them. Moreover, giving the Unconditional Cash Transfer (UCT) require to contain vocational and technical trainings; there is a need of increasing further chances for venerable women by site up more vocational organization in Quetta. This will result in developing the lives of needy women. The Benazir Income Support needs to contain a fair and transparent system while making the distribution of UCT among the needy families. BISP have need of conducting a survey based on finding and providing those facilities. BISP necessitate increasing the Unconditional Cash Transfer’s amount as it is not so much for the people in this inflation. Every next beneficiary of Benazir Income Support Program is illiterate so there is need of some educational opportunities from government or BISP for giving them at least basic education by which they should not depend on others. For respondents satisfaction BISP requires increase in the amount and give the

- 208 - amounts on time. Ultimately, what is required is the rules of Business of BISP should be applied in ‘letter and spirit’ in a transparent manner to the satisfaction of recipients.

References

Chambers, R. (1995). Rural Development Putting the Last First, Alfred Place, London.

"Human Development Report 2009 - Population living below $1.25 a day (%)". Hdrstats.undp.org. Retrieved 2011-07-26.

Khan, S. N and Qutub, S. (2010). The Benazir Income Support Programme and the Zakat Programme, A Political Economy Analysis of Gender, Overseas Development Institute

Khuwaja, A, A. (2012). Increasing Level of Poverty in Pakistan. Right to health, Rule of law, Child rights, Corruption, Impunity, Right to fair trial, Right to food.

Kurien, 1995.Rural Development: Putting the Last First 1983.

Peter Tatchell, (2010). UN speech, March 16, 2010, United Nations in Geneva

Shehzad, I. (2011). Benazir Income Support Program (BISP) and itsImpact on Women’s Empowerment. SAARC Journal of Human Resource Development

"UNDP Reports Pakistan Poverty Declined to 17%, Under Musharraf". Pakistan Daily. 7 September 2009. Retrieved 2012-03-12

Website http://www.bisp.gov.pk

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Frantz Fanon and the Post-Colonial World Social Sciences

Abdul Qadir1, Zahir Mengal 2 & Mumtaz Ali 3 Abstract Frantz Fanon was one of the most intense and profound intellectuals of the twentieth century. His works on colonialism are the most keen assessments of the subject. The research article analyses the key concepts of Racism and Violence that occupied Fanon’s writings. The article also inquires about the plight of third world countries and application of Fanon’s ideas in the contemporary world. The article has mainly used secondary sources for the conduct of the study.

Keywords: Colonialism, Racism, Third World, Violence, Wretched.

Introduction Today we hardly remember Frantz Fanon. His name is confined to the age of decolonization. The apostle of decolonization who predicted the doom of colonization. The psychiatrist from Martinique (a French Colony) who advocated the cause of Algerian (another French Colony) liberation. His books, Black Skin, White Masks and The Wretched of the Earth conjure images of a colonized world. The oppressor and oppressed are dissected on an operating table. The man who introduced us to the inhumanity of colonization. A psychiatrist who came to work for the French in Algeria. The oppression and torture shook his convictions. It has been many years since the third world became independent of European colonialism. The third world, underdeveloped world or developing world, whatever the name maybe. The world of confusion and turmoil, Poverty, corruption, instability are its characteristics. Frantz Fanon died in 1961 before the Algerian liberation. He didn’t witness the post-colonial world in Algeria.

1 Lecturer, International Relations, University of Balochistan Quetta, Pakistan. 2 Lecturer, Political Science, University of Balochistan, Quetta. 3 Assistant professor Political Science Department, University of Balochistan Quetta.

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The developing world is free and not so free. Countries in Asia, Africa, and Latin America are beset with problems. The Arab spring has turned into an Arab nightmare. Hundreds and thousands have been killed and millions have become refugees. The Palestinians are still dispossessed. The neo-liberal agenda and globalization are wreaking havoc. In times of deep disillusionment how best we can remember Fanon? What he teaches us? Does his ideas matter anymore? Algeria The French occupied Algeria for over 100 years. One million French settlers lived in Algeria. Decolonization increased after the Second World War. Britain was bankrupt and gave up her colonies. France was humiliated by Nazi Germany during world war two. She was determined to hold on to Algeria and Vietnam. Algeria became independent in 1962 but one million Algerians lost their lives. The French were routed at the battle of Dien Bien Phu in Vietnam in 1954. When the Algerian war of independence began Fanon witnessed the violence and torture and its effects on both the colonizer and the colonized. He resigned from his post as a psychiatrist and became the most outspoken opponent of French rule in Algeria. As a psychiatrist it enabled him to develop a detailed analysis of the relationship between oppressive social and political forces and the mental health of individuals (Hopton, p-723).

Racism Fanon faced severe racism during his stay in France and it had a deep impact on him psychologically. He wrote Black Skin, White Masks to find the answers to questions that troubled him. The inferiority complex that is felt by blacks with regard to whites. The dependency and inadequacy that a black man feels and wants to take the place of white man. It is the anger of all whose cultures, knowledge systems and ways of being that are ridiculed, demonized, declared inferior and irrational, and in some cases eliminated (Sardar). It was the era of 1960’s, civil rights movements led by Martin Luther King Jr. who favoured passive resistance against racism and oppression. Malcolm X favored armed resistance. Fanon died in 1961, but racism has not ceased to exist. The shootings of black teens by the police in U.S, the racism against refugees in Europe are a disturbing part of our world. Our biases and prejudices against anything that is black or coloured have not gone away.

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Concerning Violence One of Fanon’s most controversial ideas has been the justification of violence to attain liberation from colonialism. In the preface to the Wretched of the Earth, eminent French philosopher Jean Paul Sartre writes, “Violence in the colonies does not only have its aim the keeping of the enslaved men at arm’s length, it seeks to dehumanize them “(Fanon, p-15). According to Fanon the native by use of violence becomes free and regains his humanity. He becomes free of myths, prejudices and the inferiority with regard to the colonizer. “Violence”, Fanon argued most famously, “is a cleansing force. It frees the native from his inferiority complex and from his despair and inaction: it makes him fearless and restores his self-respect.” (Shatz). The native realizes that the oppressor is a man like himself and no different. It is only a matter of time when the master is replaced by the slave. Fanon like Malcolm X believed that decolonization can only be achieved by violence. De-colonization which sets out to change the order of the world is, obviously a program of complete disorder. But it cannot come as a result of magical practices, nor of natural shock, nor of friendly understanding (Fanon, p-36). Fanon like any other man belongs to his time. A time of World War Two and then the decolonization. It is one of the enduring debates that passive resistance or counter violence is the answer to imperialism and colonialism. Fanon raises a most troubling and powerful question; is violence necessary at times, and if so, does it, or can it, put an end to further violence (Lawrence, Karim).

Dependency Theory After Second World War most of the third world countries achieved self rule. Frantz Fanon didn’t witness the independence of Algeria but many countries like India and Pakistan had become independent. Although many third world countries have become independent for almost over fifty years yet are faced with deep lingering problems. The instability of regimes, tyrannical governments, corruption and poverty are comm0on themes in third world countries. It would have been interesting how Fanon would have viewed the current problems in the third world. However, by delving deep into the Fanon’s ideas, we can judge with confidence that he would have looked at the world from the point of colonized and oppressed. His views could be associated with that of Edward Said, Wallerstein, Gunder Frank and Samir Amin against neo-colonialism.

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Like Fanon, Edward Said is regarded as one of the eminent post- colonial thinkers. Said depicts the negative perceptions of the West with regard to the East. For centuries the myths and misinterpretations of the Orient (east) by the Occident (West) have played out and these prejudices continue to our present day. The World System Theory was put forward by Immanuel Wallerstein in the 1970’s. There is very little difference between dependency theory and World system theory. According to the dependency theory the Capitalist world can be divided into a core, periphery and semi-periphery. The core comprises of the developed countries, the periphery of the third world countries while the semi-periphery is associated with the core as well as periphery. The periphery countries are dependent on the core and are exploited by them. According to the WST, the present world system is highly unequal because in this system the core dominates over the periphery by means of its economic growth. (Chatterjee, p-28). Fanon lived in the age of decolonization. The Korean war, Suez war and later the Vietnam war had enthused a euphoric feeling of liberation in the third world countries. Finally the third world was free after centuries of humiliation and exploitation. There were visions of a just world and the newly liberated countries looked towards the future with hope. However, the future has not been kind to the third world. The noted intellectual Eqbal Ahmad writes about Fanon, “He saw with clarity the pitfalls of nationalism, the kind of structure that it will produce, the dependencies that it will develop, the post-colonial state that will be nothing more than a new instrument of imperial domination” (Ahmad, p-24). The colonial elite have been replaced elites of the third world countries. The elites play the role of the agent or intermediary between the nation and capitalist forces. We find in the developing world the elites living lives which are reminiscent of the colonial days. The huge line of servants, the palaces, the bank accounts would have made the Colonialists proud.

Validity of Fanon’s Ideas Fanon believed that de-colonization is a violent phenomenon (Fanon, p-27). He lived in an era when Algeria and many other African countries were undergoing radical de-colonization. He said, “The violence of the colonial regime and the counter-violence of native balance each other and respond to each other in an extraordinary reciprocal homogeneity (Fanon, p- 69). Fanon was influenced by the ideology and revolutionary fervor of his time. However, many changes have taken place in the world since the time of

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Fanon such as end of cold-war, collapse of Soviet-Union and China’s path to Market economy but some of his ideas are worth consideration. For example, the following paragraph from ‘The Wretched of the Earth’ still seems to be valid in the perspective of most of the third world countries: “A bourgeoise similar to that which developed in Europe is able to elaborate an ideology and at the same time strengthen its own power. Such a bourgeoise, dynamic, educated and secular, has fully succeeded in its undertaking of the accumulation of capital nad has given to the nation a minimum of prosperity. In under-developed countries, we have seen that no true bourgeoisie exists; there is only a sort of little greedy caste, avid and voracious, with the mind of huckster, only too glad to accept the dividends that the former colonial power hands out to it. This get-rich-quick middle class shows itself incapable of great ideas or of inventiveness”. Fanon’s analysis of relations between the great powers and the developing countries is also helpful in understanding the today’s world.

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References

Ahmad, E. (2000). Confronting Empire. Pluto Press. London.

Chatterjee, A. (2010). International Relations Today: Concepts and Applications. Dorling Kindersley.

Fanon, F. (1963). The Wretched of the Earth. Penguin Books. London.

Hopton, J. (1995). The Application of the ideas of Frantz Fanon to the practice of mental Health nursing. Journal ofAdvanced Nursing. 21. P 723-728

Lawrence, B.B. Karim. A. (2007). Violence A Reader. Duke Univeristy press. United States.

Sardar, Z. (2011). Forward to Black Skin, White Masks. http://ziauddinsardar.com/2011/02/black-skin-white-masks/

Shatz, A. (2001). Frantz Fanon: The Doctor Prescribed Violence. http://www.nytimes.com/2001/09/02/books/review/02SHATZTW.html?page wanted=all

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

An analysis of Bureaucratic and Cognitive Political Models in Foreign Policy Analysis via Alison’s and Waltz Structure Models Social Sciences Ghulam Dastagir1

Abstract The main objective of presenting this paper is to have an understanding about difference and similarities of different analytical models or approaches of Foreign Policy Analysis (FPA) which provide the basic analytical and decision making foundations regarding foreign policy. As we know foreign policy is broadly conceived as behavior of states to one another in international arena via there authorized agents in order to promote there national interest and these approaches work as the basic decision making models to analyses and address the challenges faced by the nation. So in this regard there are two main approaches which are The System approaches and the Agent approaches and both of these have further categories in length. But the basic idea and analysis of my research paper will be focused on the comparison of bureaucratic and cognitive political models with the neorealist approach of Waltz which is considered as a system based approach which demonstrates that power and Anarchy are the main phenomenon in international structure which determine the decisions of decision makers whereas in my paper I will try to prove that same phenomenon of power and anarchy can be seen in bureaucratic realms as well regarding decision making in Foreign Policy which not only diminishes the agency of an individual decision maker but blurs its categorization in agents structure.

Key words: approach, decision makers, bureaucratic models, cognitive models, structure, foreign policy, agency, power, anarchy.

Introduction: There are different theories for analyzing foreign policy dynamics but Realism and Liberalism are more frequently applied approaches regarding Foreign Policy Analysis but there are other modern and competing approaches as well like social constructivism, Psychological and

1 Lecturer, Department of International Relations, University of Balochistan, Quetta.

- 216 - cognitive approaches, new liberalism and bureaucratic model approach, Interpretive Actor Perspective. But all the above mentioned approaches can be categorized in to two main approaches called the Structured based approaches and Agent based approaches. The system based approach includes “Neoliberal Institutionalism, Realism, and Social Constructivism” whereas the agent based approaches include “cognitive and psychological models, new liberalism, bureaucratic approach and interpretive actor perspective”. The following approaches are additionally classified with distinction when we apply Kenneth waltz analysis at three different levels the (individual, system and, the unit). The structure based systems approaches analysis the policies of states on the basis of regional or international system where as in the agent based approaches one analyses the policies via responses of individuals in the shape of decision making that how individuals address or give response to international developments. But using analysis rubric the categorization regarding bureaucratic model really gets confusing. The bureaucratic model usually considered as agent based approach lacks the agency when one compares it with other agent based models and has many similarities with the system based approaches. Here in this paper I will try to prove bureaucratic approach is more close to the systematic approach by using the 1979 waltz neorealism approach. Analysis of Bureaucratic model According to the bureaucratic approach the decisions regarding foreign policy are not made by an individual but by a comprehensive process of different institutions inside the unit (state) by a group of the heads of the concerned institutions and at the same time there is not only struggle of power and position among individuals but also among institutions which is contrary to the basic assumption that states are unitary and rational actors. James Keagle and David kozak define the approach with several outlines which are as follows. First, after World War 2 non-elected officials role has increased in decision making process and has become quiet prominent. Second, the external factors also affect the internal decision making dynamics and its process. Thirdly, the key office bearers are always convinced to the organizational required sustaining, keeping and increasing power. Fourthly, the policies concerning states assured future safety are the outcomes of competition among these institutions based on bureaucracy. Fifthly, individual key heads have goal to serve the interest of their organization in the first place. Sixth, elected officials and representatives are always dependent on the expertise knowledge and tenure on certain issues which are concerned regarding decision making. Seventh, the unnecessary competition and compromise and lust of power among decision making state bodies

- 217 - usually damage the basic essence of national goal and rationality of that state. Eighth, the elected officials are bound and compelled to coordinated and consider the bureaucratic information in decision making for state policies. Finally, the main goal of any organization in bureaucratic model is self- preservation for which it seeks different actions to maximize its influence and dominance. (Keagle and Kozak 1988). Graham Allison concludes on one hand that states are not rational actors and on the other hand he claims that that different organizations heads sit on the same table in order to pull more and more power for their organizations which ultimately will lead to their own power increase. This assumption he tries to prove with the with waltzian paradigm of self-help to the states executive branches as waltz suggests that the states are the main actors in system whose main goal is to preserve and promote their interests. (Waltz 1979). So too Morton Halperin and Graham alisson come with the claim that the main branches are the key actors in the decision making (alisson and halperin 1972) which makes it quiet visible that there are two parallels in the interests of the actors so concerning these two frames the main objective of any states is preserving its interests via all possible means and accumulation of power (waltz 1979) and on the other hand institutions inside the state and their heads try to maximize their individual or institutional power which depends upon the full filling its mission, securing the needed capabilities and maintaining the power and influence (Harpin and Allison) and other elements which in the long run ensure the “influence, reputation and resources “ are finite and transformative in nature (abid) and the chances of success verily depend upon the acquisition of power. The waltzian paradigm consists of two main aspects. One, a power struggle among states at international level in all walks of life which is usually called the “zero sum game to acquire power by one state another has to loose”. Two, another feature is the anarchic nature of international system (waltz 1979) whereas Jerald Rosati claims that same sort of situation one can see in bureaucracy as there is no complete preponderant and dominant individual or organization is seen in it and the president works as a coordinator among all different organizations so his decisions and orders can be reversed or ignored as he is considered as one of several chiefs (Rosati 1981). The main purpose for highlighting these parallels is to clarify and demonstrate that Waltz self- help system operates in bureaucratic realms as well that those who cannot protect their interests are prone to fail so one has to act or react according to the strains of the structure (waltz 1979). As Waltz claims that international structural constraints compel states to response to it accordingly same structural constraints operate in same way

- 218 - and leave very less space to operate independently so a competition of power acquiring evokes an overcoming situation which depicts anarchy inside the unit(state) and this leads to little agency to the bureaucrats who head different organization and try level best to serve their organizations with the best possible interest. But that doesn’t mean that they are ignorant to the interest of the nation infect to their mind there organization serves best so health of their organization comes first which they claim crucial to the interest of the entire nation (Halperin 1973, Alisson 1973). Thus the senior bureaucrats are the rational decision makers in decision making. They may think that they are serving with the best interest of the nation but in reality they are serve the interest of their organizations which is crucial to their personal power and privileges. If they do not act rationally and efficiently there power, influence, resources, prestige and capability will diminish ( abid). Thus decision generates out of the concerned model are the consequences of the constraints as well as fabric of the system. It’s necessary to understand and admit that most of the decision in decision making process are affected by the interest of the organizations (halperin 1972) but his personal conception interest in the matter, self-image, interpersonal relations personality, position and role also determines that where he stands (Carlsnaes, 2012, kozak and keagle 1988).

The Cognitive model On the other hand the cognitive model deals with the individuals perceptions, experiences, understanding, believes, ideology and family up bringing which plays very vital role in decision making process as all their decisions and external experiences filtered through the lenses of their subjective believes and concepts (heart 1977) these concepts and believes provide foundations, guidelines, norms and standards while analyzing certain situations and their outcomes (George 1969). Rosati states that these filters can affect the decision makers’ perception in six principle ways: selective memory, cognitive structure of believes, casual inference, selective attention and perception and finally and cognitive stability (Rosati 2000). Though there are different school of theories within cognitive school of thought as well including-historical analogy, mirror imaging, schemas and operational code- but focus will remain on schemas theory. Schemas, as Rosati outlines “Mental constructs that represent different clumps of knowledge (or comprehension) about various facets of the environment. They necessarily

- 219 - simplify and structure the external environment, enabling individuals to absorb new information and intelligibly make sense of the world around them” (Rosati 2000). Moreover, schemas theory postulates that different schema models are used which depends on the space available to the decision makers in the concern conditions evoking them to make decisions. Secondly, the operational code, Self-perception, believes, experiences and political philosophies greatly inspire the decisions of people says Alexander George. They analyze the political system and its philosophy via some certain questions which are prescribed by ones certain believes, thoughts, and experiences. (George 1969). It is necessary to assume that these operational codes and schemas are not willingly or consciously created. Rather for an individual on the decision making board it is not possible to manage all the data and information available to the decision makers in a big number so they have to depend upon certain paradigms such as comprehensive operational codes and schemas in order to untangle the detail and be able to come out with a rational decisions (Rosati 2000). Like bureaucratic model the cognitive model also suspects the idea about the rationality of individuals in decision making. Though, cognitive model may sometime successfully explain and identify the dynamics of foreign policy decision making, it is limited to individuals. Every person’s operational codes or schemas are his believes standards, logics, perspectives and philosophical ideas based on perception and experience. So every decision maker’s plan or chart is peculiar which depicts that one cannot claim about the specific standards in cognitive models. So all peculiarities emerge from the individual during the decision making process are final and convincing to them but while analyzing this there also emerges another point which talks about the connectivity of the agency of an individual and their accountability regarding their decisions.

The Agency factor and the accountability dilemma The system approach claim that the universe of international structure and its environment determines the individuals to act in a particular ways excluding there agency. But here the point brings confusion or dilemma that if an individual is constraint and determined by the external forces leaving no space for independent decision than how one can hold them responsible and accountable for the decisions they make. Valarie Hudson claim that structure based approach dominates the FPA but the essence of agent based theories is this that it makes the individual accountable for their decisions.

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“it is very difficult to grapple with the issue of accountability in international affairs if the theoretical language cannot, in a realistic fashion, link acts of human agency in that realm to the consequences thereof ” (Hudson, 2005). Moreover, Stephen karsner comes up with the same critique regarding bureaucratic political model claiming that “the model or frame obscures the power of the presidency and excuses the key actors and decision makers from the responsibility of the decisions they make”. Including an extended connection between the system which controls and determines ones decisions and his release from the accountability. He states that. “My argument here is that this vision [Bureaucratic Politics approach] is misleading, dangerous, and compelling: misleading because it obscures the power of the President; dangerous because it undermines the assumptions of democratic politics by relieving high officials of responsibility; and compelling because it offers leaders an excuse for their failures and scholars an opportunity for innumerable reinterpretations and publications” (karsner 1972). If the actors in decision making are enforced to make decisions under the self-help paradigms than it’s not possible to allege them responsible for the deeds they commit.

Conclusion

This contrary position of the explained approaches demonstrates that the distinguished paradigms of the system and actions inside every approach. The bureaucratic model is kept in the category of agent based models when we analyze and compare it with the system based approaches like Realism, Social constructivism and Neoliberal Institutionalism. When we compare it with the cognitive approach while viewing it with the via Waltzing lense we see structure with in system frame of sub units. The existence of structure in system suggests small levels of action. This would clear that the agency- structure divide is not as stark as we think of it.

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References Allison, Graham T, and Morton H Halperin. (1972). “Bureaucratic Politics: A Paradigm and Some Policy Implications.” World Politics 24: 40-79.

Allison, Graham T, and Philip Zelikow. (1999). Essence of Decision: Explaining The Cuban Missile Crisis. 2nd Edition. New York: Longman,

Carlsnaes, Walter. (2012). “Actors, Structures, and Foreign Policy Analysis.” In Foreign Policy: Theories, Actors, Cases, by Steve Smith, Amelia Hadfield and Tim Dunne, 113-129. Oxford: Oxford University Press,.

George, Alexander L. (1969). “The “Operational Code”: A Neglacted Approach to the Study of Political Leaders and Decision- Making.” International Studies Quarterly 13, no. 2: 190-222.

Halperin, H Morton. (Spring 1971). “Why Bureaucrats Play Games.” Foreign Policy 2: 70-90.

Hart, Jeffery A. (1977). “Cognitive Maps of Three Latin American Policy Makers.” World Politics 30, no. 1 (1977): 115-140.

Hudson, Valerie M. “Foreign Policy Analysis: Actor-Specific Theory and the Ground of International Relations.” Foreign Policy Analysis 1 (2005): 1-30.

Kozak, David C, and James M Keagle. Bureaucratic politics and national security : theory and practice.Boulder: Lynne Rienner, 1988.

Krasner, Stephen D. “Are Bureaucracies Important? (Or Allison Wonderland).” Foreign Policy 7 (Summer 1972): 159-179.

Rosati, Jerel A. “Developing a Systematic Decision-Making Framework: Bureaucratic Politics in Perspectives.” World Politics 33, no. 2 (1981): 234-252.

Rosati, Jerel A. “The Power of Human Cognition on the Study of World Politics.” International Studies Review 2, no. 3 (2000): 45-75.

Vertzberger, Yaacov. Misperceptions in Foreign Policymaking: the Sino- Indian Conflict 1959-1962.Boulder: Westview Press, 1984.

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Waltz, Kenneth N. Theory of International Politics. Long Grove, Illinois: Waveland Press, 1979.

Endnotes

[1] Rosati points out that this preeminence of the executive can be contested (1981, 237).

[2] ANARCHY, IN THIS SENSE, IS DEFINED AS A LACK OF HIERARCHY OR HOBBESIAN LEVIATHAN. IT DOES NOT INDICATE THAT IT IS CHAOTIC. BEHAVIORS ARE STILL GOVERNED BY NORMS AND CONVENTIONS.

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Bi-Annual Research Journal “BALOCHISTAN REVIEW” ISSN 1810-2174 Balochistan Study Centre, University of Balochistan, Quetta (Pakistan) VOL. XXXV NO. 2, 2016

Pak–Afghan Relations After 9/11 Incident (An Analytical Study) Social Sciences Abdul Manan Kakar1 & Dr. Adil Zaman2 Abstract

In this research an attempt has been made to analyses Pak-Afghan relations especially after the incident of 9/11 which brought global change and bound many countries to counter it. This date changed the global history and put the world under a new trial. The US turned towards Pakistan because Afghanistan is its door step neighbor and had much influence on Taliban regime. Pakistan stood with the United States in opposing terrorism, and a new phase of relations between Pakistan and Afghanistan stated. Afghanistan and Pakistan have long historical ties that go back beyond the partition of the sub continent. Historical legacies magnified by inner divisions and external influence after independence, Pakistan found itself confronted with a neighbor. Afghanistan was the only country that voted against Pakistan’s admission to the United Nation because of its claim over the Durand line and the Pashtunistan issue. The Pashtunistan issue is always supported by Afghanistan to claims more territory stretching as far as the Arabian Sea. Main issues between Pakistan and Afghanistan are the issue of Durand line and Pashtunistan issue. The study hypothesis the Pashtunistan issue the main cause of strained Pak- Afghan relation determinants and foreign policies of Pakistan and Afghanistan.

Key Words: Pashtunistan, Durand line, Interference, Foreign Policy, 9/11 Incident, Diplomatic Relations

Legacy of Colonial Rule Legacy of the colonial rule in Asia provides a basis for understanding the strained relation between these two Muslim countries. In fact tensions and hostilities among many countries of the third world are legacy of an imperialism and colonialism. The Durand land line demarcated in 1893

1 Assistant Professors, Department of Political Science, University of Balochistan, Quetta. 2 Assistant Professors, Department of Political Science, University of Balochistan, Quetta.

- 224 - between the British India and Afghanistan was subsequently inherited by Pakistan as a successor state of British India which proved to be a bone of contention between the two countries.

Pak-Afghan Relation Have Not Been Cordial In spite of the geographical contiguity and identity of religion, culture and economic interest of the two countries, the study of Pak-Afghan relations presents an interesting subject in as far as it demonstrates. A legacy of the colonial rule in Asia provides a basis for understanding the strained relations between these two Muslim countries. Durand Line is a bone of contention between the two countries and the rulers of Afghanistan attach great importance to that issue and wanted to solve the problem before improving their relation with Pakistan. In this study I have discussed the response of the neighboring countries to the Pak-Afghan relation particularly India. Efforts have also been made to explore the nature of Super Powers involvement in the Afghan crisis and its impact on the bilateral relations between Pakistan and Afghanistan. Any given regional dispute or international confrontation must be considered in terms of its history and future. The complexity of the present Pak-Afghan relations too can be comprehended better with some historical background that led to the Pakhtoonistan issues. (Garare, 2006) The British adopted the frontier policy in the north-western borders of India which resulted in the vague and ill-defined Indo-Afghan border and latter in the hostile Pak- Afghan relations. The Pashtun are ancient tribes, it seems fairly certain that they inhabited the eastern highlands and mountains of Afghanistan. Alexander’s armies also passed through that area to invade India in the 14th century B.C. The strategic position of the Pashtun assumed special importance in the 19th and the beginning of the 20th century in the context of the geo-political expansion of the Russian and British empires in Asia. Historically, Pakistan and Afghanistan ease with each other dispute. The fact that both are Muslim neighboring countries and share a common border called Durand line which is about 2500 kilometers and was demarcated in 1893. The British did not solve the problem of the frontier when they had transferred it to Pakistan in August 1947. British handed over to Pakistan “a fluid, difficult situation fraught with much danger to the future. (Sison and Rose, 1990: 35)

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The British failure to solve the issue had not allowed the Pashtun to push forward and incorporate the entire Pashtun nation up to Hindukush. (DAWN, 2002) British never succeeded in completely pacifying the Pashtun tribes or winning over their loyalty and incorporate their territory in the British Empire. The proud Pashtun safely ensconced in their mountains, met the forward policy with ferocious guerilla warfare and simply smiled with contempt at the periodic withdrawal. (DAWN, 2002) It is clear that for all intents and purposes, the tribal territory was regarded as autonomous and as a “sphere of influence” by the British. (Baber, 2003) Their rule did not run to the Durand Line, it stopped at the administrative military cantonments. (Baber, 2003) It was the Pashtun customary law, the Pathan code or Pashtunwali which was in practice in the undisputed way in the region and which also held them together. This situation existed until 1947 when the British gave this region to Pakistan. Ethnically, Pashtun constitute the majority of Afghan population living mostly in the southeastern part of Afghanistan. Besides, Pakistan also constitutes large population of Pashtun who are mostly living in the north western part of Pakistan i.e. FATA (Federally Administrative Tribal Areas). FATA consists of seven tribal areas which has over three million Pashtun population. These tribes (both in Afghanistan and Pakistan) live side by side for centuries and until today Pakistan Afghan border has only a symbolic importance to them and tens of thousands travel everyday to each other side. The history of Pakistan-Afghanistan relationship is filled with mistrust in which both the sides accused each other of supporting dissidents and others for the purpose of interfering in each other internal affairs. Pakistan blames Afghanistan for providing safe refuge and shelter to the Baloch nationalists since the decade of 1970 in order to escalate the insurgency in Balochistan. Afghanistan was the only country who opposed the membership of Pakistan in the United Nations after its independence in 1947. The communist regime in Afghanistan under PDPA (Peoples Democratic Party of Afghanistan) brought Afghanistan close to India. Thus the growing Influence of India in Afghanistan became the great concern for Pakistan. On the other hand, Afghanistan blames Pakistan for supporting the regime of Taliban during 1990s. Afghanistan also criticized Pakistan for not only supported Taliban in Afghanistan but also provided shelter and refuge to them in the tribal areas of Pakistan such as FATA and also in the other parts of Pakistan e.g. Quetta, from where they integrated with the Pakistani Taliban started attacks on Afghans, the US forces and also on NATO forces. (4) Some Afghan also criticized Pakistan’s role during the USSR invasion of Afghanistan and blames General Zia-ul-Haq of Pakistan for promoting Jihad, funded

- 226 - thousands of madrassas and also armed the domestic religious organization and thus militarized and radicalized the border region. (Rubbin and Siddique, 2006) But here it is very important to mention that for the safety and security of its western borders, Pakistan always attached great importance for the establishment of friendly government in Afghanistan. But unfortunately, Afghanistan also categorized this as Pakistan’s interference in its internal affairs. With the same aim in its policy, Pakistan also helped and supported the Afghan resistance forces (Mujahidin) during the Soviet invasion of Afghanistan and later Taliban government. For the last 30 years Pakistan has been supporting the Afghans in the hours of need. In order to escape from the atrocities and decade long war, at least 5.5 million refugees were living in Pakistan and currently 3 million Afghan refugees have taken refuge in Pakistan where large number of refugees are allowed to work and study. For the last three decades, some twenty nine thousand Afghans had completed their studies form different universities and colleges of Pakistan. (Sadiq. 2010) Most of the successful professionals in Afghanistan had studied in Pakistan. Both Pakistan and Afghanistan are of the view and believed that the insecurity and terrorism in both the countries originated from the cross- border movement of the militants. Both the countries thus balme each other of supporting those militants and thus serve the domestic internal politics of both the countries. But on the other hand, public opinion on both the sides are changing are of the view that by externalizing the issues terrorism and violence, the governments of both the countries are trying to hide their own shortcomings. Both the countries are partially responsible for the ongoing insurgencies in each other states. The political analysts are of the view that both Afghanistan and Pakistan are exploiting the already troubled situations in each other countries rather than designing them. The two countries, after a very long time of blaming each other of supporting terrorism, are now of the view that they have a common enemy both in terrorists and militants. (Khan, 2011) The war on terror has brought much instability in both Pakistan and Afghanistan. After 9/11 incident, the US main concern was Al-Qaeda and its sanctuaries in Afghanistan. The US perceived Al-Qaeda as a threat to the interests of the US in South Asia which might destabilize the region. The US was also worried that Al-Qaeda’s and other terrorist’s safe havens in South Asia would consolidate their position and thus it would propagate the true Islamic State which would overthrow the western puppet ruling from the

- 227 - countries in region of South Asia. Pakistan joined the war on terror against terrorism and Al-Qaeda along with the other main powers of the world. Pakistan was now the part of the alliance and was providing the infrastructure and intelligence facilities to the US. During that span of time, the Arabs, Afghan militants and other terrorist groups which were very active in Afghanistan crossed the Afghan border and took shelter in tribal areas of Pakistan (mainly FATA). In this way a new brand Taliban emerged which consisted of Afghan Taliban and Pakistani or local Taliban. They started their battle against the US and the NATO forces in Afghanistan. But despite of all those services, the US, Afghanistan and other allies stressed Pakistan to do more action against local and foreign militants in the tribal areas of Pakistan. The militants, on the other hand, took Pakistan as the friends and supporter of the US and its allies and therefore, started attacking both the civilians and the military forces of Pakistan. Main Irritants in Pak-Afghan Relations The main irritant in Pak-Afghan relation is Pakistan’s concern of India’s influence in Afghanistan. Pakistan considered Afghanistan as its strategic depth in case India’s attack of western border of Pakistan. (Mezzera and Aftab, 2009) Pakistan always believed that India’s presence in Afghanistan is not confined to the development and reconstruction of Afghanistan rather its presence in Afghanistan would bring instability in Pakistan particularly in Balochistan and Khyber Pakhtunkhawa. The Taliban insurgency and the border security are also the main irritants/issues which have deeply affected the regional security as well as Pak-Afghan relations. Traditionally, thousands of uncontrolled flow of people and other legal and illegal goods are taking place across the Pakistan-Afghanistan border mainly along the FATA and Balochistan. (Mezzera and Aftab, 2009) Both Afghanistan and Pakistan are aware of the fact that the border cannot be sealed and the issue of cross-border movements of the militants can only be checked with the support of the local tribesmen. (Khan, 2011) Afghanistan blamed Pakistan for its Pashtun-specific foreign policy towards Pakistan which is yet another irritant in Pakistan-Afghanistan relationship. But recent development shows that Pakistan has started several Pakistan-funded projects in the northern Afghanistan which shows that Pakistan’s foreign policy towards Afghanistan is not entirely Pashtun specific.

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Conclusion Pakistan’s foreign policy towards Afghanistan seems to have changed with a basic objective of ensuring peace and stability in Afghanistan and thus in the region. The shared threat of terrorism is one of the basic factors which both the countries are facing till now. Pakistan’s main concern in Afghanistan is India’s presence and influence over Afghanistan’s foreign policy and made India responsible for supporting and backing the insurgents in Balochistan. On the other hand, Afghanistan’s main concerns are firstly, the presence of Afghan Taliban in Pakistan mainly in the Northern and Southern part of Pakistan and secondly, Pakistan’s provision of shelter to Afghan Taliban and cross-border movement of militants and terrorists to assist and support Afghan Taliban inside Afghanistan. Afghanistan, by taking into consideration the regional and domestic realities, should think on regional terms by stressing on establishing good and friendly relationship with the regional countries. Pakistan is also facing huge threat from its own domestic militants and terrorists and thus cannot afford to let terrorism and militancy flourished in its own land and the region at large. Both, Pakistan and Afghanistan, must understand that militancy and terrorism are neither in the interest of Afghanistan nor Pakistan. Instability in Afghanistan and Pakistan would cause a threat to both the region and the world peace at large. In order to determine the future relationship between Pakistan and Afghanistan and also the future course of war on terror, it is necessary that there must be a visible alignment of interest among Pakistan, Afghanistan and the United States.

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References

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Dr. Akbar Khan (Editor Frontline), February 2011

Marco Mezzera, Safiya Aftab, (2009). “Pakistan State-Society Analysis,” Initiative for peace-building funded by European Union, January 2009, available at http://www.clingendael.nl/publications/2009/20090300_cru_pakistan_mezzer a.pdf.

Baber, Mariana. (2003). Musharraf’s Moscow visit to define new paths, The News Islamabad, 1 February 2003

Garare,Frederic. South Asia project, November 92, October 2006

Sisson, Richard and Rose, Leo. War and succession: Pakistan, India and the creation of Bangladesh, Oxford university press, Karachi.

DAWN, 13 January 2002.