Development and inequality: the case of South Asia —Hasso na Gadha eh zee
http://www.dailytimes.com.pk/default.as ... 2010_pg3_2
( This Poakna admit caste is stronger that revealed ideology. Tainu Prof kinne banaya Poakni diya )
While the factors singled out in such explanations have no doubt contributed to the dismal record of economic and social development in South Asia, I would suggest that there is yet another and more fundamental impediment to material progress in the region. This impediment consists of the uniquely South Asian phenomenon of structural inequality built into the fabric of the entire subcontinental society. Although the mainstream social science literature on development bypasses this deep-rooted structural feature of the subcontinental South Asian society, it is well recognised in the writings of politically active intellectuals and socially conscious academics, particularly those who have lived and worked in any of the south Asian countries.
It is significant to note that Jawaharlal Nehru was strongly convinced that India will never be genuinely free unless its leaders addressed the country’s age-old problem of inequality going back to Vedic times. In his 1929 presidential address to the Lahore session of the Indian National Congress he observed, “Great as was the success of India in evolving a stable society, she failed in a vital particular, and because she failed in this, she fell and remains fallen. No solution was found for the problem of inequality. India deliberately ignored this and built up its social structure on inequality.”
That structural inequality observed by Nehru was obviously a reference to the unique caste system of the subcontinent, which, combined with the evolving class system of the urbanising industrial cities, remains pervasive and heavily in place even today. After independence Indian legislators placed certain clauses in the preamble of the constitution prohibiting discrimination on the basis of caste, but this remains no more than a paper declaration. In Pakistan the existence of the caste system is altogether denied on the ground that in its philosophical rationale and ritual practices it is a distinctly Hindu institution. However, it is impossible to visualise Muslims of the subcontinent in isolation from their Hindu ancestral and cultural heritage, the people with whom they have lived in close contact for centuries.
The building blocks of the caste system of inequality — the hereditary division of labour, the zaat endogamy, restrictions on intermixing, and status hierarchies — are as well established and strong in Muslim Pakistan as in Hindu India. There is also the matter of retribution for crossing the caste boundaries illustrated so poignantly in the now world-famous case of Mukhtaran Mai. A young woman of Pakistan’s southern Punjab village belonging to the lower kami zaat, Mukhtaran was gang-raped by upper zaat Mastoi men because they suspected her brother to be consorting with a girl of their lineage. I have no systematic data but it will be no surprise if beliefs in caste superiority are also behind the increasing incidence of honour killings in Pakistan as the traditional patterns of gender segregation becomes less practical to enforce under changing economic and demographic pressures.
The writer is Professor Emeritus of Poakology, Sociology and Anthropology at Algoma University, Canada. He can be reached at
[email protected]