Social transformation paradigm: paradoxes between traditionalism and modernism in Pakistan and India

The social transformation in Pakistani society reflects a conflict between traditionalism and the modernism. The social alteration in the value system a divergence seems to have been developed between the social groups that has generated a conflict between the modern issues of self existence and traditional values. The paper tries to identify the elements of social confrontation the analysis of the transformation in the feudal structure by the capitalistic development. For this paper makes consideration of the main traits of social alteration that create the conflict among the traditionalists and the modernists in Pakistan. It also emphasizes on the impact of the transformation in the different sections of Pakistani society and level of social stability through the time. Fatima Ali & Asmat Naz 105 Statement of problem: The transition in the society is a continues process with a subjective assessment of costs and benefits. A large number of reformists believe that social scenario continues to lose its moral bearings and social consistency which draw people inward to traditional structures based on biases of relations, clan and ethnic solidarities for security and mutual support. That makes dysfunctional the modernity. So, there is always a need for ideological transitions, moral order, universalistic values and customs, not particularistic modes of behaviors. That is the way of ideological changes and modernization, wherein formal rules, formal institutions, social values of equality, freedom of expression, non-discrimination, efficiency, tolerance, pluralism, trust and regularity of behaviors become the base of strong social life. The social transformation is known to be a process of prioritized growth. Not all parts of the society change in equal measures, some sections remain static and still others shift sideways. The paper is based on the hypothesis the diverging scope and directions of change among different institutions become the source of cultural paradoxes in a society. The social transformation is the process of planned changes at large scale in a given society. In other words a shift in the social consciousness at individual, collective, regional and global levels is considered social transformation through which new dimensions come ahead and help in resolving social problems. For all modernists the reasons or elements of social transformation in 21 century world are the technological and scientific inventions, urbanization and industrialization, commercial activities and the political economic. Furthermore, the impact of the highly developed countries of the world, the role of mass media of communication, migration, cultural diffusion, the literacy and finally the socio-political awareness among the people to help develop secularism are considered key tools to look towards modernity that is challenging the traditional paradigms of society. Journal of Historical Studies Vol. II, No.I (January-June 2016) 106 This relationship forms the dialectics of traditionalism and modernity and in that sense what is paradox is that traditionalism and modernity are not mutually restricted but complementary to each other and demonstrate through elements of social changes. The process of modernization in Pakistan is proceeding by inventing new traditions, which is combined with economic status, caste system, ethnicity, subcultures. Historically, a state plays a critical role in the processes of social transformations and modernity. The state authorities try to introduce the transformation for a modern economy and constitutional rule. In the Western countries like Britain and Germany, the states have transformed from feudal to a modern society after the legislative initiatives of 19 and early 20 centuries. In Pakistan and third world countries, the state is primary institution which can promote transformation/changes in different fields of life. However, the political crises in Pakistan are developing imbalance progress and less effective to modernize the society. The social legislation and public action for modernization of institutions has been lagging by the power rules. Many other institutional imperatives are too neglecting at different levels. In pre-colonial period the society is based on the agrarian system. The social order, caste and other customary norms were prior for the people. They depended on the animal power and human labour for their economy. a number of people were attached with the agriculture, where land lords, peasants and kammis interlinked with one another. In the colonial period the state authorities tried to bring prosperity and socio-economic changes in the society. They introduced advance technological changes to modernize the society. Thus, they contributed to a process of modernization that has continued to grow even after the independence. Social diversions in Pakistan: The political and religious unity of Muslims forced to the establishment of a new independent state. This unity was a mixture of cultural, linguistic and economic values that built up Fatima Ali & Asmat Naz 107 Pakistani nation. However, the sectarian, ethnic, religious and cultural groups of the society and their political and economic interests generated challenges to this unity. The separation of the East wing and the role of other socio-political and economic crises can be recognized alarming factors for the stability of the state. Pakistan is a country of pluralistic cultural, ethnic, political, economic and linguistic traditional values with rural and urban demographic divide. Different regions with separate languages, cultural norms, ethnic and tribal values claim separate identity. All these are the factors contributing in the social transformation in Pakistani society. The tension between ethnic-political, socio-cultural, rural-urban and regional identities are the issues that are the concerns for state stability and harmony. Economic disparities and sectarianism strife and contrast between gated estates of the feudals and the poor peasant and worker class is adding to this social discomfort. These are reflecting conflict between the peasants/labours social groups and the religious class respectively. Paradoxes of Social transformation: The economic sources and political institutions of Pakistan are monopolized by conflicting interest groups. A number of non-Muslims, including Hindus migrated to India at the time of partition in 1947. The land and ranks of migrated were distributed into the feudals and bureaucrats in both wings of Pakistan. As a result, absentee landlords became the most powerful element of social and political mechanism and worked to promote the traditional modes of production in the society. They were not so organized that lacked the ability to deal with the modern institutes. A modern, well trained class of bureaucrats became the most effective force of the state and society. The need of a modern state, and the chaotic conditions after the partition enabled them to become semi autonomous social force in Pakistan. After the establishment of Pakistan the society was dominated by these feudalistic and bureaucratic groups/class. In the contemporary world, socio-economic Journal of Historical Studies Vol. II, No.I (January-June 2016) 108 system, living style and cultural activities of the people are the evidence of social transformation, in Pakistan the transformation from traditionalism to modernism is creating a challenge and has created two major groups, traditionalists (feudalist) and the modernists (capitalist). The traditionalist or feudal class wants to revive the medieval ruralism, when people were used to obey and follow their feudal policies/system, with traditional religious education of social norms. However, the modernists (capitalist) have preferred the urban advanced technological life, modern scientific education, transitional culture and mix society. They want to keep pace with the modern technological advancement of the world. The traditionalism and modernism can also be divided into material and non-material aspects and behaviors. The material aspect is technology, sources of economic production, consumer society, while non-material aspects include social values, norms, laws, symbols, religion and morals. For the stability, the state requires a harmonized system, where both traditional and modern variants can be adjusted. The amalgamation of traditional and modern values is essential for the social, political and economic development as well as for the national stability of Pakistan. However, in this dialectics the society of Pakistan has deteriorated its traditional roots in the context of modernism. The patterns of transformation and modernity are encompassing all walks of life. The urbanization and modernity is fast increasing its influence and the society is adopting capitalistic and modern system of development. So, the new values and rising expectations are denying the value of traditional systems of the society. The social transformation has evolved the new modern and materialistic aspects. The consciousness of the people about traditional values and norms has given way to contradictory customs and cultures. So, the traditional theories of social setup are being replaced with the modern ideologies in the society. This transformation is not fully acceptable to the traditionalists groups of society. As a result, an environment of conflict is visible. A situation of ideological divisions and moral improbability prevails in the society. The processes of modernization and traditionalism are Fatima Ali & Asmat Naz 109 competing in the economic, social, regional, cultural and political fields and introducing divergent lifestyle. It is the view that modernization is attached with the economy which combines with the caste, ethnicity, subculture and lifestyle to create a strong segment of society. In this scenario, the opposing groups want to get their objectives by the politics o