Comment by Riaz Haq on May 26, 2016 at 4:17pm

More from Arif Hasan:

http://tns.thenews.com.pk/state-way-course-correction-arif-hasan/

 The institutional imbalance has harmed Pakistan. This imbalance is located in the very foundation of this country, which has been a consistent actual and perceived threat from India. And India, too, has done everything possible to help with the development of this perception.

No, it is not on its way to course correction. Our political establishment is far too weak, corrupt and very much involved in seeing its class interests served.

The list would be: (i) A general depoliticisation of police, to whichever extent it is possible; (ii) Provision of housing for low-income groups. It is doable; (iii) The development of union councils as effective service providers. A Karaciite should not need to go to his religious or political organisation to get a birth or a death certificate done, or admit his mother to a hospital, or get a friend released from police custody. All this has to come under the purview of the union councils, and a Karachiite should have access to its secretariat. These measures would go a long way in making Karachi peaceful.

Right now 72 per cent of Karachi’s population is engaged in the informal sector. Karachi cannot survive that way. We need institutions to manage this. We need to have proper services for them, the industrial sector needs to be developed, you need to have a better organised services sector. We have minerals in the land around Karachi. Instead of giving this land to the Bahrias and the DHAs, this land should be turned into an agriculture zone which should provide for the city.

The most important requirement is good governance; a system that ensures that the needs of the people in such a large city are met.

Comment by Riaz Haq on June 1, 2016 at 3:21pm

The 'Avon ladies' of #Pakistan selling contraception door to door. #BirthControl #Pills

http://www.theguardian.com/global-development-professionals-network...


From 8am to 4pm, 25-year-old Samina Khaskheli travels door-to-door in rural Pakistan handing out free samples of condoms, birth control pills, and intrauterine devices.

“I was told ‘This is sinful’,” Samina says about the initial opposition to her selling birth control. She took the job warily. Her off-the-map village, Allah Bachayo Khaskheli, is home to roughly 1,500 people in the country’s south-eastern Sindh province. The flatlands are covered by livestock, and economic desperation leaves women toiling alongside men as farmhands, livestock breeders and cotton pickers.

Samina is a worker for the Marginalised Area Reproductive Health Viable Initiative – Marvi – once a popular emblem of female independence in Sindhi folklore. Today, Marvi refers to a network of literate or semi-literate village women aged 18 to 40 who travel door-to-door selling contraceptives. “In our village, there was no information about family planning. Many women died during childbirth,” says Samina about what inspired her to join.

Trained by the Karachi-based Health and Nutrition Development Society (Hands), roughly 1,600 Marvis are dispersed throughout Pakistan’s remotest villages, where government healthcare facilities are scant or nonexistent. In the Sanghar district where Samina’s village is located, at least 400 Marvis fill a gap left by a lack of government funded lady health workers (LHWs).


Pakistan’s contraceptive prevalence rate is low – out of a population of more than 190 million, only 35% of women aged 15-49 use contraception. Nevertheless, demand is high in rural areas, where women give birth to an average of 4.2 children, compared to 3.2 children in cities. “In villages, electricity is not there and health facilities are not there, but the need for contraceptives certainly is,” says Dr Talat Abro, the deputy secretary of reproductive health service for Sindh’s population welfare department.

Marvi workers receive a six-day initial training by Hands and have their sessions in the field supervised by LHWs. Marvis emerge from the underserved populations they work with, so understand how family planning is best presented to the women they target.

“I wish I had learned about birth control 15 years ago,” says Azima Khaskheli, a 45-year-old livestock breeder in Allah Bachayo Khaskheli village, her black bangles clinking together as goats bleat nearby.

---------

“We are not trying to limit the number of children – a woman or a family has a right to choose as many number of children as they want, but they must keep in mind the pregnancy period is important for a woman’s health,” says Anjum Fatima, the general manager for health at Hands.

Opposition to birth control in Pakistan often takes on a religious hue, so Marvis are trained to sensitise local religious leaders on the health benefits of family planning. The Marvi programme relies on community mobilisers – ranging from religious leaders to influential landlords – to communicate the benefits of contraceptives. In 2014, approximately 40 Islamic religious leaders approved birth spacing for women in Pakistan. Samina adds that she enjoys the support of the village’s maulvis, or religious authorities, who endorse her door-to-door campaign, and never issue anti-contraceptive messaging over the mosque’s loudspeakers.


“Before the culture was rigid, but now they’ve gradually accepted family planning,” says Samina, the Marvi worker, motioning to the group huddled around her. “I am proud I can teach women about both the Qur’an and birth control.”

Comment by Riaz Haq on June 17, 2016 at 8:18pm

Social change in Pakistan: a conversation with Mr Arif Hasan
BloomsburyPakistan organised an event, ‘Social change in Pakistan: a conversation with Mr
Arif Hasan’ on May 11, 2015.

The migration from rural areas, along with global influences from informal capitalism, forced
huge changes in the character of urban areas as well, particularly in katchi abaadis. Once
these abaadis were purely working class settlements, women did not work, the informal
sector worked only within these abaadis, and language reflected social hierarchy. Now, these
are no longer working class settlements: global communication technologies have flooded
them, women have educated themselves and are working in service sectors, and people have
developed a strong sense of identity and aspirations that they did not have before. If we take
the age group from 15 to 24 as an illustration, the effect of these changes can be observed. In
1981, 39% women and 17% of men in this age group in Karachi were married; extrapolating
the 1998 census shows that less than 18% of women and less than 6% of men are now
married. As the demand for education increases, a huge network of private schools has
emerged. As children of this generation grew up, many new universities were established,
both in public and private sector. 

A very powerful trend that captures various aspects of these changes is the significant rise of
court marriages. In 1992, there were 10-15 marriage applications per day. By 2006 this had
risen to more than 200 per day and by some estimates the number now stands at around 800
per day. This rise indicates changes in family structures, weakening of biradari system,
heightened consciousness of individuality and personal aspirations.
Just as in rural areas, these progressive changes are being resisted in urban areas as well by
conservative forces which have joined hands with religious elements and use informal
economic power – land mafias for example – to retain power. The religious element received
a huge support from the state as well during the Zia era which saw state suppression of
student politics, artistic activities and political dissent. As a result, the overall tenor of society
has remained conservative with a rising anti-western/modern discourse. Yet, beneath the
surface a process of individualism and freedom continues, as reflected in the figures for
education and marriage choices. One way in which many young people, women in particular,
have negotiated these dynamics is by adopting conservative religious symbolism – the veil,
for example – while continuing to participate in modern life.

Despite the generally pessimistic picture painted above, Mr Hasan remained optimistic about
the future. He saw the current struggles as a necessary phase in social transformation, and
expressed the belief that human spirit for freedom has awakened in the younger generation,
particularly women, and in the medium to long term this spirit will overcome conservative
resistance. His approach was a good example of Gramscian words that “I'm a pessimist
because of intelligence, but an optimist because of will.”

http://nebula.wsimg.com/e1220c34bb211727621e460d11b3f9a5?AccessKeyI...

Comment by Riaz Haq on February 22, 2018 at 6:55pm

A future perfect
Stephen Pinker’s case for optimism
“Enlightenment Now” explains why the doom-mongers are wrong

https://www.economist.com/news/books-and-arts/21737241-enlightenmen...

TO ANYONE who reads a newspaper, this can seem a miserable world. Syria is still at war. Another lunatic has gone on a gun rampage in an American school. The tone of political debate can rarely have been as crass and poisonous as it is today.

Front pages are grim for the same reason that Shakespeare’s plays feature a lot of murders. Tragedy is dramatic. Hardly anyone would read a story headlined “100,000 AEROPLANES DIDN’T CRASH YESTERDAY”. Bad things often happen suddenly and telegenically. A factory closes; an apartment block burns down. Good things tend to happen incrementally, and across a wide area, making them much harder to film. News outlets could have honestly reported that the “NUMBER OF PEOPLE IN EXTREME POVERTY FELL BY 137,000 SINCE YESTERDAY” every day for 25 years. But readers might get bored.

----

The world is about 100 times wealthier than 200 years ago and, contrary to popular belief, its wealth is more evenly distributed. The share of people killed annually in wars is less than a quarter of that in the 1980s and half a percent of the toll in the second world war. During the 20th century Americans became 96% less likely to die in a car crash, 92% less likely to perish in a fire and 95% less likely to expire on the job.

---

Best of all possible worlds

Progress has often been stunningly rapid. The vast majority of poor Americans enjoy luxuries unavailable to the Vanderbilts and Astors of 150 years ago, such as electricity, air-conditioning and colour televisions. Street hawkers in South Sudan have better mobile phones than the brick that Gordon Gekko, a fictional tycoon, flaunted in “Wall Street” in 1987. It is not just that better medicine and sanitation allow people to live longer, healthier lives, or that labour-saving devices have given people more free time, or that Amazon and Apple offer a dazzling variety of entertainment to fill it. People are also growing more intelligent, and more humane.

In every part of the world IQ scores have been rising, by a whopping 30 points in 100 years, meaning that the average person today scores better than 98% of people a century ago. How can this be, given that intelligence is highly heritable, and clever folk breed no more prolifically than less gifted ones? The answer is better nutrition (“brains are greedy organs”) and more stimulation. Children are far likelier to go to school than they were in 1900, while “outside the schoolhouse, analytic thinking is encouraged by a culture that trades in visual symbols (subway maps, digital displays), analytic tools (spreadsheets, stock reports) and academic concepts that trickle down into common parlance (supply and demand, on average, human rights).”

----
Belief in equality for ethnic minorities and gay people has shot up, as demonstrated not only by polls (which could be biased by the knowledge that bigotry is frowned upon) but also by internet activity. Searches for racist jokes have fallen by seven-eighths in America since 2004. Those who enjoy them are dying out: online searches for racial epithets correlate with interest in “Social Security” and “Frank Sinatra”, Mr Pinker notes. Even the most conservative places are loosening up. Polls find that young Muslims in the Middle East are about as liberal as young western Europeans were in the early 1960s.

----

Mr Pinker has answers for all these questions. In 45 out of 52 countries in the World Values Survey, happiness increased between 1981 and 2007. It rises roughly in line with absolute income per head, not relative income. Loneliness, at least among American students, appears to be declining. Global warming is a big threat, but not insurmountable. The number of nuclear weapons in the world has fallen by 85% since its peak.

Comment by Riaz Haq on July 13, 2018 at 10:03pm

#Pakistani #women riding #motorcycles to fight patriarchy. #WomenatWork #Pakistan

http://www.latimes.com/world/la-fg-pakistan-women-motorcycle-201807...

One morning recently, 28-year-old Rahila Qaisar donned a pink helmet, balanced her handbag on her lap and revved her new pink Honda motorcycle, so fresh from the factory that the passenger seat was still covered in plastic.

Qaisar is one of hundreds of newly minted motorcycle riders zipping around eastern Pakistan under a government initiative to help women navigate the country’s notoriously male-dominated roads.

The Women on Wheels campaign has trained more than 3,500 female motorcycle riders in Punjab province — the country’s largest — and plans to furnish more than 700 subsidized bikes to licensed riders from low- and middle-income families.

The program represents a small revolution for women such as Qaisar, a bubbly preschool teacher who said that running even the most mundane errands — shuttling her father to appointments and zipping through the narrow lanes of busy shopping areas — has given her newfound self-confidence.

“It helps us economically and it helps us emotionally,” Qaisar said. “When I first started riding, I felt like I was flying high in the sky.”

A few years ago, when her parents were bedridden after a road accident, Qaisar wished she hadn’t been born a girl.

“I could have done more for my family as a son,” said Qaisar, the youngest of three daughters and the last one still living at home. To fetch medicines and household supplies, she crisscrossed this sprawling city alone in buses and motorized rickshaws, braving heat, traffic delays and unwanted attention from strange men.

Her father’s motorcycle — the preferred conveyance for Lahore’s harried working class — sat idle in the garage. It wasn’t considered proper for a woman in Pakistan to ride one.

While women in Saudi Arabia made headlines this summer for earning the right to drive for the first time, Pakistani women face a different struggle on the roads. Few families can afford cars. In Lahore, a provincial capital of 11 million people with an extensive road network but inadequate mass transit, riding public buses often means long wait times and crowded compartments where men can grope and harass female riders with impunity.

In Pakistan’s deeply patriarchal society — where fathers, brothers and husbands often dictate women’s movements — surveys show men strongly oppose female family members taking most forms of public transport. The Center for Economic Research in Pakistan has found that these restrictions constrain women from working, pursuing higher education and venturing beyond their neighborhoods.

“Economic empowerment is dependent on mobility, and this was the cheapest way we could give women mobility,” said Salman Sufi, head of the province’s Strategic Reforms Unit, which implemented the program. The bikes were painted pink to stand out — and discourage male relatives from using them.

When Qudsia Abbas received her bike — it retails for about $650, but the program offers a 40% discount — it was the most exciting development in her family in years. Her younger sisters, who had to beg their father to drop them off at tutoring sessions and school events on his motorbike, now rely on her for rides.

“I became a brother to my sisters,” said Abbas, 20, who has no male siblings. “My father is a lot more relaxed now.”

Kate Vyborny, a Duke University researcher who studies transportation in Pakistan, said Women on Wheels could help “shift the norms around women in public spaces” and fight the conservative stereotype that a woman straddling a motorcycle is somehow indecent.

But with initiatives such as women-only buses having had limited success, Vyborny said that officials should closely monitor the impact of such a significant cultural change.

“Generally it’s been taboo for women to ride motorbikes,” Vyborny said. “If the government is successful in increasing acceptance of that, it’s a really major thing.”

Comment by Riaz Haq on September 4, 2018 at 8:28pm

Her Father Gave Her The Courage To Speak Out Against 'Honor Killings'

https://www.npr.org/sections/goatsandsoda/2018/09/04/644498267/afte...

In the tribal region of Pakistan where Khalida Brohi grew up, girls didn't typically go to school. Instead, some were forced into marriage at a very young age — and punished by death if they don't act according to plan.

That's what happened to Brohi's 14-year-old cousin, Khadija. Khadija's family had arranged a marriage for her, but Khadija fell in love with someone else and ran away. Then, Brohi says, "Three men arrived and they took her ... to a place where her grave was already dug and she was murdered by my uncle right there."

Brohi herself would have been betrothed before she was even born had her father not refused to sign the marriage contract. "It saved my life, definitely," she says of her father's refusal.

Instead, Brohi became the first girl in her village to go to school. After being exposed to books and ideas — as well as to the suffering of girls and women in her village — Brohi dedicated herself to educating women. She's launched several nonprofit organizations and speaks out against so-called "honor killings" — in which women are murdered by family members because of a perceived shame. Her new memoir is I Should Have Honor.

Interview Highlights


On her cousin's family getting money after Khadija's murder

This is this is very hard for me to speak about, but when [Khadija] was murdered, the boy's family had pleaded with them to take money instead of murdering him, and the money would bring food to the table of this family. And the mother would refuse to eat, and because there was nothing else to eat they would force her to have a few bites. And one day she ate from that food, and the next day she said, "I feel a cancer growing in me, because I ate my daughter."

On exchange marriages, in which each tribe trades a bride to the other in order to establish trust

Exchange marriages are usually very common between two different tribes. ... People who don't know each other and cannot trust each other. A lot of times even in small villages, trade also happens between their own tribes and so do relationships. But when there is a persistent offer ... for starting a relationship, then one tribe gives a daughter to the other tribe and demands a daughter in return. This is usually so that the daughter they've given is kept happy, and in any given good facilities of life, and if she's ever beaten in the other tribe, they would beat this daughter.

On how she was nearly in an exchange marriage before she was born

Before I was born, my uncle ... who at this time had murdered his own wife, decided that he's going to marry again and he needed another wife, but the family he was asking that woman from demanded an exchange, and there was no one else to be given, so he asked my father, who was his youngest brother, ... to give his first daughter as an exchange. ...

This was the first time when [my father] said no. He refused his father, he refused his brother, because he said ..., "Before even I hold her in my hands in my arms I cannot make such a decision." And because of that he disgraced his family and eventually left the family to give us a new life.

On how her father's education affected the family

It's shaped the family to become who we are, and to give us the path that we chose, because when he made it to university, he started realizing the injustices even more. He had started thinking about women's rights and about the position he would one day give to his daughters. At the time of university he discovered that his village not only had given him opportunity to go to school, but at the same time had also made him suffer by putting him through this tragic exchange marriage to a girl he had not met ... and at the time my mother was nine and he was 13.

Comment by Riaz Haq on November 24, 2018 at 6:39pm

Power dressing in Pakistan: how fashion became a battleground
The renaissance of Pakistani fashion is a sign of women’s growing independence, and has fuelled the religious right’s ire

https://www.theguardian.com/world/2018/nov/24/pakistan-fashion-beco...

In the luxurious surroundings of a top hotel, a parade of glamorous, impossibly slim women walk with gazelle-like grace down the catwalk. Bare midriffs and legs are proudly displayed in intricately embroidered golden fabrics, and there isn’t a veil in sight. This is Pakistan Fashion Week, the jewel in the country’s haute couture crown and an unrivalled glimpse into a creative industry that has surged in recent years. There’s just one thing that’s not quite as you might expect: Pakistan Fashion Week is not in Karachi or Islamabad but in London.

“The religious identity that is given to our country to some extent precedes the cultural identity. Many things that are beautiful in our culture are often suppressed and not prominent to their full extent at times,” says the fashion designer Fahad Hussayn. “There is a clash between the religious right and the cosmopolitan youth.” In Pakistan itself, the location of fashion shows is rarely publicised in advance and they are subject to strict security measures, meaning that they tend to be held in Europe and Dubai.

The industry has become a battleground between the religious right, desperate to maintain its influence, and the growing strength of young people, particularly the burgeoning middle classes, with women at the forefront of the battle for Pakistan’s cultural identity.

“It’s sad to see the kind of image that Pakistan has in the west. It’s a country that’s full of art, music and creativity and there are lots of talented people here that nobody gets to hear about.

“All we hear about is the political turmoil and the religious issues. Everyone thinks it’s all bombs and burqas,” says Adnan Ansari, the celebrity make-up artist and fashion entrepreneur who eight years ago set up Pakistan Fashion Week (in fact just a weekend, held at the London Hilton on Park Lane).---------

The trend towards more cosmopolitan fashion is part of a cycle. “Pakistani fashion was very liberal in the 60s and early 70s, but there was a real crackdown on women under General Zia, who stamped a very Islamic-focused identity on Pakistan. Women’s bodies were policed through sharia law and through the media. This started to change in the 90s, but even today there is still the tension between the religious conservatives and the image of women,” said Amina Yaqin, a senior lecturer in post-colonial studies at SOAS.

“The tension you see now is that women are taking a stance and want the freedom to wear what they want, but it is not freely available to all women because of a complex network of systems such as class, economic mobility and honour issues.

“The new generation from the middle classes are fed up and don’t want to be restricted, and as they become more visible it starts to matter to them. The question is whether this power is real or just being offered for consumption by the fashion industry.”

Comment by Riaz Haq on April 19, 2019 at 4:13pm

Oscar winner filmmaker Sharmeen Obaid-Chinoy's #mobile #cinema is helping #women in #Pakistan learn their rights. Her team selected films that tackle income #inequality, the #environment, ethnic relations, and #religious tolerance. #genderequity https://www.fastcompany.com/90337127/this-mobile-cinema-is-helping-...

In 2016, Sharmeen Obaid-Chinoy won an Academy Award for her documentary film A Girl in the River: The Price of Freedom. The film told the story of a woman in Obaid-Chinoy’s home country of Pakistan whose father and uncle attempted to kill her after she married someone she chose instead of having an arranged marriage. This is not uncommon in Pakistan; the Human Rights Commission counted 460 such murders–called “honor killings”–in 2017. What’s uncommon is that this woman survived, and was able to tell her story.

When the film was released, it became headline news in Pakistan, and the prime minister invited Obaid-Chinoy to host a screening at his office, which was live-streamed across the country. On the stage at TED2019 in Vancouver, Obaid-Chinoy told the audience that after the film ended, the prime minister said to her, “There is no honor in honor killing.” He told Obaid-Chinoy that he would work to bring an end to the practice, starting with the fact that a loophole in Pakistani law allowed men who attempted murder to avoid jail if they secured forgiveness from the victims. After the woman featured in A Girl in the River left the hospital and began a court proceeding against her father and uncle, she received mounting pressure to forgive them. In the end, she did. For Obaid-Chinoy, that lent a fresh urgency to the film. “When such a strong woman is silenced, what chance did other women have?” she says.

After A Girl in the River won the Academy Award, the prime minister of Pakistan did close the “forgiveness loophole”: Now, men who kill women in the name of honor receive life imprisonment in Pakistan if convicted.

But the day after the legislation passed, Obaid-Chinoy said, a woman was killed in the name of honor, then another, then another. “We had impacted legislation, but it wasn’t enough,” she told the audience. The film had proved effective politically, but, she wondered, could it change culture and put an end to honor killings before they were carried out?

“We needed to take the film to the heartland, to small towns and villages across the country,” Obaid-Chinoy says. She and her team built a mobile cinema on a truck and began driving it to communities in Pakistan where honor killings were most prevalent, where they would host screenings of the film and discuss the changes in the law and how women can advocate for themselves. Sometimes, they faced opposition. One village shut the screening down “because they didn’t want to women to know their rights,” Obaid-Chinoy says. In another village where some men clamored to have the screening stopped, a plainclothes policeman ordered it back on, saying it was his duty to protect the rights of women to know their rights.

Since Obaid-Chinoy’s mobile cinema began rolling in 2017, it has screened A Girl in the River, but “we also began to open up our scope beyond honor killings,” she says. Her team selected films that tackle income inequality, the environment, ethnic relations, and religious tolerance. Often, they would set up separate showings for women of films that feature women as heroes–heads of state or advocates–and encourage them to step into those roles. For groups of men, they show films that feature men as advocates for women and show punishment for those that disparage or harm women.

Obaid-Chinoy recently heard from organizers in Bangladesh and Syria who want to bring the mobile cinema there, and they’ve begun to plan how best to do that. “For me, cinema can play a very positive role in changing and molding society in a positive direction,” Obaid-Chinoy says.

Comment by Riaz Haq on July 17, 2020 at 6:51pm

#Pakistan's Rural Transformation With #Education, #Remittances, #Healthcare & #Communications: Motorized Vehicles replacing horses & bulls, sturdy brick/cement replacing mud houses, TVs & Mobile Phones everywhere, Migrant workers bringing money & ideas. https://www.thenews.com.pk/print/685889-changing-landscape-of-villa...

Islamabad:The countryside life in far-flung areas of Pakistan, once considered totally isolated and secluded from the rest of the world and devoid of modern-day facilities, has undergone a massive transformation during the last two decades or so by changing the entire landscape of village life.

The rural life is often considered backward, fixed and hostage to tribal culture and traditions. Similarly, the popular social discourse that nothing has changed in Pakistan contradicts with historical facts.

Looking at the national picture of rural life in Pakistan rapid changes have occurred in almost all spheres of life from communication to education, socialization to healthcare, transportation to banking, governance to farming and cultivation to harvesting due to technological advancement, developmental works, penetration of information technology, remittances and domestic tourism.

Among others, the two factors of economic and technological developments as the agent of change had proved instrumental in shaping the process of change not only in the urban areas but also in suburbs of the country. Not more than twenty years ago when mobility was considered difficult in the remote areas not only due to missing road infrastructure but also due to poor transportation facilities.

‘Tonga,’ a carriage pulled by a horse, was the only facility for public transport while bullock-cart was commonplace phenomena for weight transportation in almost all small villages. The houses made of mud have also slowly been replaced by cemented buildings while the social structure was also changed due to disintegration of combined family structure to separate family system.

Likewise, only a few professions of handicrafts have survived due innovation to capture the pace of time and demand of the market while others have totally faded away. Similarly, the obsolete tools, techniques and methods are no more used in farming, cultivation and harvesting due to low production. Therefore, it could not survive at all in the face of modern technologies.

The media revolution in the country with more than 100 private TV channels has brought the whole world at the doorstep of the villagers while the mobile phone companies and 3G/4G technologies have brought it further closer to the palms of people. Hardly there is anyone left without having a smartphone even in the remotest parts of the country.

Almost everybody has got access to the unbridled flow of information on social media in every nook and corner of the country. Thus the electronic media and communication technologies have brought together the collective experiences of the whole world into rural households. The occupation and profession in rural areas once used to be farming and handicraft only. Now it has also transformed into government services, urban migration, overseas workers and businesses. The migrant workers are not only bringing money to the rural economy, but also ideas and experiences about how people in urban areas and the world outside live.

The villages, the basic components of civilization, where a large segment of society is living, have either transformed into model villages/towns or merged with nearby cities having urbanized lifestyle and lots of hustle and bustle. But in developed parts of the globe, the difference between village and city life is still quite visible due to well-planned construction, proper waste disposal mechanism, sewerage system, cleanliness and greenery.

Comment by Riaz Haq on May 22, 2022 at 9:10am

Pakistan’s generational shift
By Dr Ayesha RazzaqueMay 22, 2022

https://www.thenews.com.pk/print/959718-pakistan-s-generational-shift

Last year saw the publication of ‘Womansplaining – Navigating Activism, Politics and Modernity in Pakistan,’ a book edited by Federal Minister Sherry Rehman to which I was able to contribute a chapter. It connected education with women’s rights and argued that indigenous movements like the Aurat March should focus on education as a core part of their agenda.

Detractors of Pakistan’s women’s rights movement have been taking potshots at it by claiming that the issues it raises are not the issues of ‘real’ (read: rural) women. Put aside for a minute the fact that Pakistan’s rural population now accounts for 62 per cent, down from 72 per cent in 1980, and is on a steady decline. While the numbers may differ, and women’s power to negotiate may differ, rural and urban women share basic challenges and better education can yield similar opportunities and improvements in life circumstances.

Indigenous progressive and women’s rights movements have adopted the cause of education as an agenda item but should make it front and center, specifically K-12 education for girls in rural areas. New data further substantiates that connection with numbers. Education up to the higher secondary level, just the education that rural schools offer today, is the enabler that brings increased women’s labour force participation, delayed first marriage, lower rates of consanguinity, increased income, increased spousal income, and is a contributing factor to greater freedom of movement and communication – all positives.

Studies exploring the relationships between levels of education and life circumstances around the world are plentiful and capture the situation at a point and place in time. The Learning and Educational Achievements in Pakistan Schools (LEAPS) programme is qualitatively different because it already spans a period of almost two decades. The LEAPS programme has been tracking lower- and middle-income households in 120 randomly selected villages across three districts in rural Punjab since 2003. It has been revisiting them since then, most recently for the sixth time in 2018, roughly once every three years. That makes it one of the largest and longest panels of households in lower- and middle-income countries. This study is also unique as it looks at return on investment in education beyond an individual’s income and looks into the possible spillover into life circumstances and quality-of-life which is especially interesting for those interested in women empowerment and feminist movements.

In this latest round it surveyed 2006 women now aged 20-30. All these women were from the same 120 birth villages and have been tracked to their marital homes within or outside the village if they have married, migrated or moved for any other reason. Preliminary descriptive results of the long-running LEAPS study tell interesting stories. The headline finding of LEAPS investigators is that Pakistan is in the midst of a ‘generational shift’ where, for the first time in its education history, we have a ‘critical mass of moderately educated women’.

In this generation only 18.7 per cent of rural women are without an education, down from 75.5 per cent from their mothers’ generation. Nearly 50 per cent have an education ranging from a primary to secondary education, up from just 20 per cent in the previous generation. A stunning 22.9 per cent have a higher secondary or above education, up from an almost nothing 0.3 per cent in their previous generation.



-----------

Existing plans, at least in the domain of education, remain unguided by some of the very excellent evidence that is available. Meanwhile, the Planning Commission is organizing a ‘Turnaround Pakistan’ conference perhaps as early as May 28 to conduct national consultations. Whether a hurriedly thrown together conference can change the way business is done remains to be seen.

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