CSS Sociology (Chapter 5th)

Social Control:
Mechanism of social control – formal and informal means of social control
Anomie, Alienation and social integration – means of social integration in Pakistani Society

Opening thoughts:
The study of social control – means through which people are led to fulfill their roles as expected –
begins with the study of the social order within which people interact.
Consider, for example, the orderly arrangement with underlie the busting confusion of a great
city. Tens of thousands of people take their places and perform their tasks with no apparent direction.
Thousands of vehicles butt their way through clogged canyons, missing by inches but seldom actually
colliding. Thousands of kinds of merchandise arrive at the expected places in the expected times. Ten
thousand people whom one never sees will labor on this day so that meals will be ready when needed,
drinking fountains will flow, drains will carry off wastes, bulbs will blink and glow, traffic will part to let
one pass, and other may serve one within an hour, perhaps with-out a word to any of them.
This is what is meant by social order– a system of people, relationship, and customs operating smoothly
to accomplish the work of a society. Unless people know what, they may expect from one another, not
much will get done. No society, even the simplest, can operate unless the behavior of most the people
can be predicate most of the time. Unless we can depend upon police officers to protect us, workers to
go to work on schedule, and motorists to stay on the right side of the road most of the time, there can
be no social order. The orderliness of a society rests upon a network of role according to which each
person accepts certain right from others. An orderly society can operate only as long as most people
fulfill most of their duties toward others and are able to claims most of their rights from others.
How is this network of reciprocal rights and duties kept in force? Sociologist use the term social control
to describe all the means and process conformity to its expectations.

Definitions:
1. “Attempt by society to regulate people’s thoughts and behavior.” (John J Macionis)
2. “All the means and processes whereby a group or society secures its members conformity to
its expectations.” (Horton and Hunt)
3. “Social control is the technique and strategies for preventing deviant human behavior in any
society.” (Richard T Schaefer)
4. “Social control is the pattern of pressure which society exerts to maintain order and
establishrules.” (Ogburn and Nimkoff)
Meaning:
Social control is a mechanism that is applied by society to control or regulate the behavior of individual
for individual and collective good. The term social control refers to the techniques and strategies for
preventing deviant human behavior in any society. Social control at all levels of society.

Explanation:
Men being a social animal need a system of regulation to exist in a society. Social control is a
combination of value, traditions, traits, mores and folkways that society demands to reinforce weather
through positive reinforcement or negative reinforcement. Societal conformity is the foremost aspect of
existence in a certain society. Each culture, subculture, and group have distinctive norms governing
appropriate behaviors. Laws, dress codes, organizations bylaws, course requirements, and the rules of
sports and games all express social norms.
Most of us respect and accept basic social norms and assume that others will do the same. Even without
thinking, we obey the instructions of police officers, follow the day-to-day rules at our jobs, and move to
the rear of elevators when people enter. Such behavior reflects an effective process of socialization to
the dominant standards of a culture. At the same time, we are well aware that individuals, groups, and
institutions expect us to act properly. (Richard T Schafer)

Two Views on Social Control:

1. There is a school of sociologists which regards social control simply as repression. We are
slaves-exploited manipulated, punished, and rewarded into conformity. Religion, government,
and the family conspire against the individual. From the perspective of Marxist sociology, social
control is merely "repression". Capitalism, an economic system where a few people reap great
profits at the expense of the many, survives by repressing the individual. Workers "agree" to
accept their position because they are victims of institutions created by and for the upper class.
Social order benefiting only the few is really the perpetuation of inequality.
2. The other school of sociologists sees social control not simply as repression but as an important
part of social organization, necessary for social order. Durkheim, for example, emphasized that
all societies depend somewhat on actor's exercising self-control in line with society. Society
depends on "agreement" and it depends on the willingness of individuals to control them
accordingly. Instead of seeing social control as an anti-individual or repressive act, most
sociologists consider it, in part, as pre-requisite for order which in turn allows individual to
achieve personal goals. Tamotsu Shibutani summarises this second view as;
"Sociologists are on the same wavelength that the opposite of social order is not freedom but anarchy.
Social order is an order that ensure that people profess their freedom in a congenial environment and no
disturbance or coercion is caused. I have my rights to freedom of expression and assembly that do not
allow me a license to disturb others freedom in the name of exercising my right. My rights are secure
when I respect my limits. Nothing is absolute, neither freedom nor control"

Need of social control:

Social scientists are of the opinion that social control is indispensable for social order. It controls all those
factors which, if allowed, can cause a disorder in society. These factors are:
1. Human Nature:
Psychological research hitherto made confirms that man is selfish by nature. He can resort to any means
for the completion of his desires and impulses or what Plato calls "appetitive needs". It is only through
social control that he can be barred from doing SD.
2. Social Change:
Anthropologists opine that human society is dynamic and ever- changing. The standards of an
individual's life, therefore, changes; his needs multiply, and his desire to fulfill them markedly. increases.
He becomes so desperate in fulfilling them that sometimes he resorts to violence, crime and other
methods of deviance, even suicide. It is the control system of society that restrains him from going
deviant.
3. Competitions:
Competition has become the chief characteristic of the modern age. Every individual seems to be too
busy to supersede his revival in almost all fields of social activity. Conflict becomes unavoidable when
such competition assumes the form of violence. Social control plays a central role to lessen such
resultant conflicts.
4. Ideological differences:
With the universalization of education, political consciousness of the people is dramatically gaining
ground. Every individual holds his own opinion and ideas. Differences of opinions and ideas lead
societies to unending conflicts. In order to avoid such conflicts, social control becomes invincible.
 5. Rise of divisive tendencies:
With the increase of population and its resultant socio-economic problems give rise to divisive
tendencies in societies in the form of ethnic, racial and class feelings. Such feelings are always prone to
promote social disorder and instability. In such conditions, too, social control is necessary.
6. Economic disparity:
The age of capitalism and high technology has given birth to unjust distribution of wealth among the
members of societies. Modern development's chief fault is, perhaps, its partial advantage for the
selected few at the expense of the deprived majority. To certain sections of society, avenues for and
access to employment and survival are denied. This results in unending conflicts for which social control
is essential.

Types or Agencies of Social Control:

Social control can be classified into two major types on the basis of the means of social control that are
employed.
1. Formal control
2. Informal control
1. Formal Control:
The state makes use law, legislation, military force, police force, administrative devices, etc., for the
purpose of social control. Similarly, different political, religious, economic, cultural and other associations
and institutions also institute formal control over the behavior of the members. Formal control is
deliberately created. Various rules are laid down to make it specific. The necessity of following formal
control or rules is clearly stated by associations and institutions. Violators of formal control are given
punishments depending upon the nature and type of violation. The organization that makes use of
formal control may even create a body of officials vested wifty power to enforce control as we find it in
the case of state which has established the police, military force, etc. In brief, an association, whether it
is a state or a bank, or an army, or a factory or anything has its own norms through which it controls the
behavior of the members. All these come under formal control. Formal control has become a necessity
in the modern complex societies in which interaction is mostly impersonal in nature.
2. Informal Control:
Informal Control includes gossip, slander, resentment, public opinion, sympathy, sense of justice,
folkways, mores, customs, religion, morality and such other agents. These are not purposefully created.
Nothing could be said with certainty regarding their origin. They arise on their own way and in course of
time gain currency and popularity. They become deep- rooted with people in their practices. No specific
punishment would be given to the violators of informal control.Still, they are more effective than the
formal control. They do not require any extra staff to enforce them as it is so in the case of formal
control. They do not have the physical force to enforce conformity to them. Hence, people may not
observe them or go against them without being physically punished for the same. Faith in religion, moral
convictions, public opinion, artistic standard, and the general state of enlightenment are found to be
more important in informal control.
Informal control is more effective in primary social groups such as family, neighborhood, tribe,
rural community where interaction takes place on a personal basis. Whenever the group or the society
becomes larger (in terms of population) and more complex, the informal devices of control become less
effective. Simple gossip and slander and censure can correct an erring ruralite but not an urban citizen.
The anonymity of city life which has added to the confidence of the individual that he could commit an
offence without being noticed or caught by others who are mostly engaged in their own business,
contributes to the non-effectiveness of informal control. Hence informal methods have given place to
the formal ones such as law, education, coercion and codes, though less effective informal control also
functions along with formal control in urban areas in regulating people's activities.
Steps To Attain Social Control:
Some of the important steps to increase social control on individuals are as hereunder:
1. Socialization of parents:
Parents must be trained for better enforcement of social norms. Importance of social norms
Important of social norms should be sensitizes to the parents, so that they could enforce these to their
child more effectively and forcefully.
2. Model orphanage homes:
Parentless children are at stake and are most vulnerable group. Model orphanage must be developed for
boarding and lodging to the orphans. Religious and technical education should be given to them under
one roof. Government of Punjab has set up a "Child Protection and Welfare Bureau" in this regard. Main
objective of this bureau is to discourage professional children beggars and rehabilitate them socially and
economically. Such steps should be takenmore effectively.
3. Protection of lost and kidnapped children:
Lost and kidnapped children must be protected and brought to their concerning agencies and then to
their parents. For this, proper and effective mechanism should be established. Negehban, an institution
of Social Welfare Department is fulfilling the purpose. This model should be replicated in all the districts
with dedication and commitment.
4. Socialization of beggars and unemployed:
Beggars and unemployed should be given technical education and training for setting up small business.
For this, small and soft loan should be given to them on long term basis. It is very much important
because researches have proved that beggary and unemployment are the major causes of crime and
deviance.
5. Recreational activities:
Recreational activities for the people should be given. Parksbusiness centers and family play land should
be constructed so that people could spend their free time and socializes their children in proper manner.
6. Education:
People should be educated about importance of norms. For this, effective media campaign should be
initiated. Illiterate should be given formal education along with technical education.
7. Correction of Offenders:
Criminals who are under trial and convicted in jail should be corrected by initiating correctional and
rehabilitative programs. Religious and technical education along with character building should be given
to them.
8. Religious education:
Religious education should be given to the masses. Importance of religious norms, tolerance and
patience should be encouraged by the government.
9. Role of media:
Media is the only source which can change thinking direction of the people. To reduce social deviance
and increase social control, this should be used by starting an effective campaign related to the
objective.

Anomic Theory
Several Traditional sociological theories are collectively referred to as strain theories because they
suggest that in one way or another experience of socially induced strain forces people to engage in
deviant activities. To some theorists, the strain is the inability to realize a successful goal. To others, the
strain is the failure to achieve high status. For our purposes, we focus on what is perhaps the best-known
example of strain theory-namely anomie theory.
Emile Durkheim concludes that suicide is a social phenomenon related to a person's involvement
in group life and membership in a cohesive social unit. Anomie suicide, he said, happens because of
social and personal disorganization. People feel lost when the values of a society or group are confused
or norms break down. Under most conditions, norms are clear, and most people adhere to them, but
during times of social turmoil, people find themselves in unfamiliar situations. Making distinctions
between the possible and the impossible, between desires and the fulfilment of those desires, becomes
impossible. This condition of social normlessness is termed anomie.
Merton extended Durkheim's explanation of anomie. His anomie theory suggests that deviance
arises from the incongruence between a society's emphasis on attaining particular goals and the
availability of legitimate, institutionalized means of reaching these goals. Such groups as the poor,
teenagers, ethnic minorities, and blue-collar workers are constantly informed through education, the
media, and friends that material success is an important goal, but legitimate means for achieving it are
often unavailable. Thus, deviance is the result of a strain between a society's culture and its social
structure, between culturally prescribed goals and the socially approved ways of achieving them.
Alienation:
In sociology, alienation is when humans feel disconnected or estranged from some part of their nature
or from society. Individuals can be alienated from themselves and from others, often resulting in feeling
powerless or without control over their own lives.

Marx’s Theory of Alienation:

The term alienation was conceptualized by Karl Marx when he used alienation to describe the effects of
capitalism on the working class. Before this, the meaning of alienation changed over the centuries.
In theology, alienation referred to the distance between humanity and God; in social contact
theories, it meant the loss of an individual’s original freedom, whereas, in political economy, it referred
to the transfer of property ownership (Musto, 2010).
In Marx’s Economic and Philosophical Manuscripts of 1844, he presented alienation as the phenomenon
through which the labor product confronts labor ‘as something alien, as a power independent of the
producer.’
According to Marx, the product of a worker’s labor under a capitalist system results in feeling
alienated.
The production of labor is felt to belong to someone else and is simply a way for the worker to
meet the needs of physical life – purely for wages. Thus, alienation can make an individual or society feel
isolated, unworthy, and insignificant (Mukhopadhyay, 2020).
Marx widened the problem of alienation to the economic sphere of material production.
Further, he proposed that the economic sphere was essential to understanding and overcoming
alienation in other spheres (Musto, 2010).

What Causes Alienation?

According to Marx, workers’ labor was less alienating in past societies. He claimed this was because the
workers had more control over their working conditions, the work was highly skilled, and they would
make the whole product from start to finish.
This means that the work was more satisfying because the workers could see themselves in what they
produced.
However, with the introduction of capitalism and industrial factories in the 19th century, this
craftsmanship decreased. Workers had less control over their work, were often unskilled, and re often
just part of a production line.
This, according to Marx, generates high levels of alienation, feelings of powerlessness, and not
being in control.
According to Marx, the economic system itself is what causes alienation. The introduction of
machines increases the division of labor within society; the worker’s task becomes less skilled, capital is
accumulated, and thus workers become increasingly fragmented (Boudon & Bourricaud, 1989).
Other sociologists have developed concepts that were later associated with alienation. The economic
instability and social upheaval that tends to go along with capitalism lead to what Émile Durkheim
coined ‘anomie.’
Anomie is used to indicate a set of phenomena whereby the norms of social structures enter into crisis
following an extension of the division of labor (Musto, 2010).
People who experience anomie are more likely to feel isolated from their society. This happens
because they no longer see their personal values and norms reflected in the world around them.
Note that alienation and anomie are not the same thing. Alienation occurs when an individual feels
disconnected from their work or surroundings. Anomie occurs when there is a lack of shared values and
norms in society.
While this can lead to individuals feeling lost and alienated, alienation, in Marx’s sense, is caused
by the overlying structure of capitalism, while anomie is a social fact pertaining to individuals.

Marx 4 Types of Alienation

Alienation means the lack of power, control and fulfillment experienced by workers in capitalist societies
which the means of producing goods are privately owned and controlled.
According to Karl Marx in the Economic and Philosophical Manuscripts of 1844, the capitalist system
leads to four distinct ways in which workers are alienated:

1. Alienation from the Product of Labor:

Instead of the workers crafting products from the initial idea to completion, under capitalism, the
product is entirely directed by someone else.
The product is highly specific in nature, is repetitive, and workers may only produce one aspect of a
larger product on a production line.
Thus, the final product does not feel like the worker’s own and is creatively unrewarding. The product
becomes an alien object, one that the worker produces only for the means of wages and survival.
Marx stated:
‘…the object which labor produces – labor’s product – confronts it (the worker) as something alien, as
a power independent of the producer… Under these conditions, this realization of labor appears as
loss of realization of the workers.’
2. Alienation from the Process of Labor:
Instead of having the freedom to choose how and when they work, workers under a capitalist system
must work as and when their employer requires.
They also must complete the tasks set by their employer, meaning that the process of labor is something
external to the worker.
According to Marx, the process of labor:
‘does not belong to his intrinsic nature… in his work he does not affirm himself but denies himself…
does not freely develop his physical and mental energy.’
Marx perceived the process of labor as directed against the worker as if it ‘does not belong to him.’
While the process of labor is not physically forced upon workers, it is forced in the sense that it becomes
non-voluntary.
If the worker does not want to starve and must pay for their home, they feel forced to engage in the
process of labor under capitalism.
3. Alienation from the Self:
According to Marx, satisfying work is an essential part of being human. Since workers under capitalism
feel alienated from the product and the process, it is not satisfying.
Karl Marx asserted that capitalism is a system that alienates the masses and that worker do not have
control over the goods they produce for the market.
Marxism is critical of capitalism because that the people who are the laborers behind the goods and
services lose their value over time. When once the workers would have crafted the whole product, they
may now be reduced to producing one component on the production line.
Work under capitalism alienated individuals from themselves since work is no longer a joy, but simply a
means to earn wages to survive.
Marx implied that the work:
‘…estranges from man… his human aspect.’
Workers become alienated from their true selves, desires, and the pursuit of happiness by the demands
placed on them by capitalists.
They are essentially converted into objects by the production method, meaning they are viewed and
treated not as humans but as replaceable elements of a system.
4. Alienation From Other Workers:
Under capitalism, workers are encouraged to compete against each other for jobs, better products, and
higher profits. This pits individuals against each other in a competition to sell their labor for the lowest
possible value.
Instead of seeing and understanding their shared experiences and developing class consciousness,
alienation prevents this and instead fosters false consciousnesses.
According to Marx, alienation:
‘(leads to)…the estrangement of man from man… Hence within the relationship of estranged labor
each man views the other in accordance with the standard and the relationship in which he finds
himself as a worker.’
Under capitalism, workers become profit-maximizing and self-interested individuals. Workers treat
others as objects and as instruments to reach an end goal.

How to Overcome Alienation According To Marx

To overcome alienation, Marx suggested that changing perception is not enough. Rather, a
reorganization of society is required. According to his historical materialist approach, this is the next
step to liberate workers.
Marx predicted that there would be a proletariat revolution that would put an end to capitalism
and bring about communism. The continued exploitation of the capitalists would cause the revolution.
A proletariat revolution is a social revolution in which working-class laborers attempt to
overthrow the capitalist bourgeoisie. In the Communist Manifesto, written in 1848, Marx and Engels
proposed that the proletariat revolution was inevitable and would be caused by the continued
exploitation of the capitalists. The workers will eventually revolt due to increasingly worse working
conditions and low wages.
In a communist society, there would be shared resources, wealth, and no social classes. The
accumulated labor would widen and enrich the laborer’s existence rather than exploit it.
Since there would be no private property, it can be assumed that the workers would have
control over their work, meaning that feelings of alienation would lessen.

Social integration – means of social integration in Pakistani Society

Social integration:

Introduction:
It is the extent to which individuals from different groups interact with one another in an equal manner
and feel a sense of belongingness to society. Usually, it refers to how immigrants and minority groups
get integrated into a host country.
Social integration includes initiatives that promote cultural exchange & understanding, along with
policies aimed at reducing discrimination and social inequalities. It is a dynamic and ongoing process,
which is important for the well-being of society.
Some of the key examples include multicultural education, intermarriage etc. Let us begin with the
definition and examples of social integration, and then we will look at the efforts and challenges
associated with it.
Origin:
The term “social integration” was coined by Émile Durkheim. While trying to study why suicide rates
were different in different social classes, he concluded that society exerted a great force on individuals.
He added that people’s values & norms made up a collective consciousness.
Definition:
“The process by which individuals become incorporated into the social and economic fabric of a
community, region or nation, and the extent to which they participate in the major institutions and
activities of that community.” (Woolcock)
Social Integration Examples
1. Learning the Language:
Learning the language or local dialect is important for social integration because it enables people to
participate in daily activities such as shopping and interacting with the bureaucracy.
2. Multicultural Education:
Multicultural education aims to promote understanding and respect for different cultures while also
providing the skills needed to succeed in a multicultural society. It involves the inclusion of diverse
cultural experiences in the curriculum and teaching methods. Multicultural education provides a
more holistic understanding of the world and leads to more positive attitudes toward diversity.
3. Intermarriage:
It is a form of social integration that occurs when individuals from different racial or ethnic
backgrounds marry each other. Researchers see it as a key measure of social integration; they often
ask newcomers if they will consider marrying a local or if they would like their children to do the
same (Wang, 2012). In recent times, the decline in racial segregation and greater acceptance has
increased intermarriages.
4. Friendships:
Friendships, the personal connections between individuals, are usually seen as an important
measure of social integration as they promote understanding and acceptance of diversity. Many
researchers see the total number of immigrant friends as a measure while others focus on the
frequency of interactions. For an immigrant, having local friends is quite important in getting
integrated.
5. Local Clubs:
Local clubs refer to individuals coming together to participate in a shared interest or activity. Many
scholars use these social activities, such as the ability to join a local football club, to measure social
integration (Nesseler, 2019). It promotes understanding by bringing together people with the same
interest, plus it can also increase mobility by providing people access to new opportunities &
individuals.
6. Multilinguality:
The ability and willingness to communicate in multiple languages are crucial to promoting cultural
understanding. For immigrants, learning the host language leads to better communication with the
local people, greater cultural understanding, and access to new opportunities. The host nations can
also try to promote inclusivity, say by providing government services in multiple languages, etc.
7. Community outreach:
Community outreach aims to provide resources to any group that may otherwise not have access to
such services. Through community events, educational workshops, and social services, outreach
improves the well-being of marginalized groups such as immigrants, minorities, low-income families,
etc. Besides providing equal access, it also promotes understanding between different groups.
8. Affirmative Action in Workplaces:
Affirmative action includes the policies and practices that increase the representation of
marginalized groups in the workplace. Examples include recruitment initiatives and training
opportunities to help marginalized groups gain equal access and grow in their careers. It not only
helps these groups but also makes the workplace more diverse & culturally component.
 9. Religious tolerance:
It is the acceptance and respect for diverse religious beliefs and practices in society. Religious tolerance
includes laws and policies that allow the practice of different religions, accommodate such practices in
schools/workplaces, and promote interfaith understanding. It allows individuals to have equal access to
opportunities while also leading to greater social cohesion in society.
10. Cultural festivals & events:
These are gatherings or activities that celebrate the cultural heritage and traditions of different groups.
They include festivals, performances, and exhibitions that bring out the art, food, music, and other
aspects of different cultures. Often organized by government agencies or community groups, these
allow people to learn about diverse cultures and also create a sense of belongingness.
11. Diverse media representation:
It refers to the presence of perspectives in television, films, and literature. This involves the inclusion of
characters and stories from marginalized groups, such as people of color, LGBTQ+ individuals, etc., which
can create role models and inspire individuals. Moreover, it also promotes greater acceptance between
different groups, leading to a more equitable society.

Efforts for Social Integration:

Throughout the history there have been several movements and policies to promote social integration
Perhaps the most well-known of these is the Civil Rights Movement in the US. Led by activists like Martin
Luther King Jr. & Rosa Parks, it took place in the 1950s and 60s with the aim of ending discrimination and
securing equal rights for marginalized groups like African Americans.
It included a range of issues, such as voting rights, desegregation in public places, and fair treatment in
the justice system. The movement led to the Civil Rights Act of 1964, which prohibited discrimination on
the basis of race, color, religion, etc. It also ensured voting for African Americans with the Voting Rights
Act of 1965.
Besides leading to specific legislation, the Civil Rights Movement also raised awareness about the
inequalities faced by marginalized groups and promoted a greater acceptance of diversity within the
country.
Another example is the European Union’s policies, many of which have been designed to help
immigrants and refugees integrate into society. The Blue Card Directive, for example, aims to attract
highly skilled workers from outside the EU and allows them to live in any EU country for up to four years.
The EU has an integration framework, which provides language classes, job training programs, etc., all of
which aim to fight discrimination & promote acceptance. They also support marginalized groups that
need special attention, such as the Roma population in Europe.
Challenges to Social Integration:
Structural inequalities, such as poverty and lack of access to resources, hinder social integration. They
make it difficult for marginalized groups to participate fully in society and can also lead to social
exclusion.
Prejudice, in the form of negative attitudes or stereotypes towards certain groups, leads
to discrimination and resistance to change. This is also associated with a lack of trust between different
groups. Without trust, there can be no understanding or acceptance between them.
There are limited resources to support social integration. For example, outreach programs are often
underfunded, and their benefits do not reach everyone. Finally, the lack of effective laws and regulations
also makes social integration difficult.

Social integration in Pakistani Society

By definition, integration is the awareness of a common identity amongst the citizens of a country. It
means that though we belong to different castes, religions and regions and speak different languages we
recognize the fact that we are all one. This kind of integration is very important in the building of a
strong and prosperous nation. Pakistan is a multiethnic, multicultural, multilingual and multi-religious
society, where people of all ethnic, cultures, languages, religious groups and belonging to different
provinces are living together. There are 97 percent Muslims of different sects and the remaining three
percent belong to other religions, like Christians, Hindus, Sikhs and others.

Therefore, the common identity of the Pakistani citizens is that they are Pakistanis. This binding force
can be strengthened if the common people are educated that being Muslims they are brothers to each
other, and Islam says that the Muslims have to respect the rights of other religious minorities living in a
country. Likewise, the people of minorities should think that they are Pakistanis, who are living with the
Muslim majority, who firmly believe that the rights of other religious minorities have to be properly
respected and guarded. In this context, the ethnic, cultural, language and provincial identities in
Pakistan have to be kept next to their respective religions and their common identity of being Pakistanis.

Still, Pakistan has been facing the issues of its national integration, as because of lack of proper
education, knowledge and motivation, some sections of the Muslim majority population have continued
to prefer their ethnicity, language, and provincial identities above their common identity as being
Pakistanis and the Muslims. Also, some sections of the Muslim majority were ignorant that Islam wants
them to respect and protect the rights of the minority belonging to other religions. Moreover, some
provinces and some areas within the provinces had developed a perception that their provinces and
areas were being ignored in the fields of education and socioeconomic development, although some of
them had genuine grievances. Also there was a lack of communication among the people of various
provinces, due to language and ethnic/cultural differences.

Due to various disparities in the economic development and opportunities of employment, there is
dissatisfaction among some provinces and their people that the majority province Punjab is usurping
their rights, especially the Sindh and Balochistan provinces have such grievances. There are some
nationalist movements to get their rights. Also, citing governments’ failure to ignore the development of
their areas some Baloch dissidents, misled and sponsored by India and other powers ask for
independence of Balochistan.

The issues of integration are also complicated by the lack of education and corrupt and inefficient
governments, who failed in achieving economic development and providing equal employment
opportunities. The neglected sections of the population are also dissatisfied because of corruption and
nepotism in the government. These issues persist as the successive governments and societal leaders
did not make serious efforts.

To address the above mentioned issues of integration, following are suggested. Free and cheaper
education facilities should be expanded in all areas of Pakistan by the governments and the private
sector to maximize education in Pakistan. While this will help people to contribute more towards
socioeconomic development of Pakistan, it will also enable them to shed away their biases on ethnic,
cultural, lingual, religious or sectarian grounds, which will help in achieving better national cohesion.
Also, our politicians, bureaucracy and educationists, especially the heads of all the government and
private departments and institutions should work to end corruption and nepotism in the society.

The incoming governments in Pakistan should focus on CPEC based economic development of all areas,
especially the backward areas, to address poverty and socioeconomic disparity and bring prosperity.
This will bring out the Pakistani youth from bewilderment to hope and progress. Emphasis should also
be laid on achieving interprovincial harmony among Baluchistan, Rural Sindh, South Punjab, and FATA.
This should be done through promotion of education, exchange of students in each other’s educational
institutions, enhancing mutual trade, promoting interprovincial sports, cultural events, tourism and
interprovincial marriages.

Whereas we should take pride in our ethnicity, culture, language and provinces at local and provincial
levels, we should take pride in being Muslims and Pakistanis, which should be kept above everything, as
our survival lies in this thing. At the same time being the Muslims, we should respect the rights of our
religious minorities and look after their economic welfare to make them happy members of our society.
At the same time, dissident elements and non-violent actors like PTM, and activists in GB, AJK, Liberals
and Leftists should be integrated by bringing them into mainstream politics and social life. It is expected
that all these measures will greatly help in achieving national integration in a better way.

While working to achieve national integration, the successive Pakistani governments and Pakistan’s
people must remember what Quaid-I-Azam had said in this context. On June 15, 1948, in a reply to Civic
Address presented by Quetta Municipality, Quaid-i-Azam Mohammad Ali Jinnah said, “We are now all
Pakistanis, not Balochis, Pathans, Sindhis, Bengalis, Punjabis and so on, and as Pakistanis we must feel,
behave and act, and we should be proud to be known as Pakistanis and nothing else”.