CIPA ASSIGNMENT Culture: Explain the role of culture in development of country.

. What specific dimensions of our culture do we need to change, to improve the administrative system of Pakistan? How can we bring those changes? Requirement: Critical analysis of number of resources like (general articles, newspapers, websites) Word count 1500 (+-10%) Complete assignment in black and white (no color) Acknowledgement Executive summary Table of content Main report conclusion

http://centralasiaonline.com/en_GB/articles/caii/features/pakistan/2010/08/18/feature-01 http://www.dailytimes.com.pk/default.asp?page=2011\09\05\story_5-9-2011_pg13_6

EXECUTIVE SUMMARY 1. The state does not intend to impose any specific rigid frameworks of cultural values but aims at providing an enabling environment in order to ensure the preservation and growth of diverse cultural patterns in our country. The policy aims at building a nationally shared value system capable of developing into a higher intellectual culture. This may be accomplished by encouraging free expression, mutual appreciation and respect for other cultures. The state will make policies, provide incentives, facilitate the growth of cultural expression and lay the foundation of an integrative cultural configuration, following the constitution as the primary document for all policy. 2. The contours of this policy have been shaped by the historical experience of the Pakistani nation, as well as the guidelines provided by the founding parents of Pakistan, notably, Dr. Muhammad Iqbal, Quaid-i-Azam Muhammad Ali Jinnah and Mohtarma Fatima Jinnah. Pakistans historical experience is a multicultural one, whereby our people came in contact with some of the best known civilizations, testifying the capacity of our cultural patterns to absorb new ideas while retaining their identity and strength. The fact that Islam flourished in the areas of todays Pakistan long before the Muslim rule began in Delhi, and that they were at the periphery of Muslim political power show the receptiveness of Pakistani culture to this world religion. Dr. Iqbals lectures on the Spirit of Islamic Culture and Quaid-i-Azams speech of 11th August, 1947 provide the intellectual impetus to our cultural policy. 3. In our fast-changing world, the rapid transformations in communication and technology are bound to influence our culture. If confidence and pride is not restored to our cultural values, it could result in the adoption of only superficial symbols of these new changes. Such an adoption would lead neither to any meaningful change in our socio-economic development nor to a meaningful integration of our social consciousness. It is essential that our cultural structure is receptive to new ideas to comprehend the technological stimulation of consciousness. If globalisation finds us in cultural confusion and chaos, we are bound to suffer from externally imposed cultural patterns. Our cultural heritage is one of the oldest in the world and our people have always shown resilience to new ideas. We need to rehabilitate our cultural pride and to anticipate its future manifestations so that we emerge as a nation living in the modern world with a unique, distinct, and proud heritage. 4. In order to seek a balance between the spiritual and material growth of Pakistani culture, the policy aims at wider participation of people in preserving and promoting their culture in an environment free of certain arbitrary colonial laws, religious fanaticism, intolerance, and imposed patterns. The objectives of this policy therefore, are guided by the principles or preserving Pakistans cultural heritage, to provide a healthy environment for training, education and performance of different cultural activities, to eradicate the culture of violence, terrorism, and fanaticism and to inculcate the spirit of inquiry and research in application of modern technology to our social and economic needs.

5. The policy directives aim at strengthening existing institutions such as the National Academy of Performing Arts, the National Gallery of the Arts and the National Museum of Ethnology. In addition it aims at creating new institutions such as a National Centre for the Performing Arts, a National Film Academy, Cultural Centres at different levels and an Institute of Islamic Art and Architecture. Guidelines have also been provided for educational institutions to integrate various forms of cultural expressions in their curriculum. Those laws which hinder will be carefully substituted with legislation conducive to the promotion of Pakistani Culture.

INTRODUCTION: Pakistan has a rich and unique culture that has preserved established traditions throughout history. Many cultural practices, foods, monuments, and shrines were inherited from the rule of Muslim Mughal and Afghan emperors. The national dress of shalwar qamiz is originally of Central Asian origin derived from Turko-Iranian nomadic invaders and is today worn in all parts of Pakistan. Women wear brightly colored shalwar qamiz, while men often wear solid-colored ones. In cities western dress is also popular among the youth and the business sector. Pakistani society is largely multilingual and 96% Muslim, with high regard for traditional family values, although urban families have grown into a nuclear family system due to the socio-economic constraints imposed by the traditional joint family system. Recent decades have seen the emergence of a middle class in cities like Karachi, Lahore, Rawalpindi, Hyderabad, Faisalabad, and Peshawar that wish to move in a more liberal direction, as opposed to the northwestern regions bordering Afghanistan that remain highly conservative and dominated by centuries-old regional tribal customs. Increasing globalization has increased the influence of "Western culture" with Pakistan ranking 46th on the A.T. Kearney/FP with close to a half-million expatriates living in the United States, around a million living in Saudi Arabiaand nearly one million in the United Kingdom, all providing burgeoning cultural connections. The variety of Pakistani music ranges from diverse provincial folk music and traditional styles such as Qawwali and Ghazal Gayaki to modern forms fusing traditional and western music, such as the synchronisation of Qawwali and western music by the world renowned Nusrat Fateh Ali Khan. In addition Pakistan is home to many famous folk singers such as the late Alam Lohar, who is also well known in Indian Punjab. The arrival of Afghan refugees in the western provinces has rekindled Pashto and Persian music and established Peshawar as a hub for Afghan musicians and a distribution centre for Afghan music abroad. State-owned Pakistan Television Corporation (PTV) and Pakistan Broadcasting Corporation were the dominant media outlets, but there are now numerous private television channels. Various American, European, and Asian television channels and films are available to the majority of the Pakistani population via private Television Networks, cable, and satellite television. There are also small indigenous film industries based in Lahore and Peshawar (often referred to as Lollywood). Although Bollywood films have been banned from being played in public cinemas since 1965, Indian film stars are still generally popular in Pakistan due to the fact that Pakistanis are easily able to buy Bollywood films from local shops for private home viewing. But recently Pakistan allowed selected Bollywood films to be shown in Pakistani cinemas. There are many festivals celebrated annually in Pakistan - which may or may not be observed as national public holidays - e.g. Pakistan Day (23 March), Independence Day (14 August), Defence of Pakistan Day (6 September), Pakistan Air Force Day (7 September), the anniversaries of the birth (25 December, a national holiday) and death (11 September) of Quaid-e-Azam, birth of Allama Iqbal (9 November) and the birth (30 July) and death (8 July) of Madar-e-Millat. Labour Day, (also known as May Day), is

also observed in Pakistan on 1 May and is a public holiday. Several important religious festivals are celebrated by Pakistani Muslims during the year; the celebrations days depend on the lunar Islamic calendar. Ramadan, the ninth month of the calendar, is characterized by daytime fasting for 29 or 30 days and is followed by the festival of Eid ul-Fitr. In a second festival, Eid ul-Adha, an animal is sacrificed in remembrance of the actions of Prophet Abraham (Arabic: Ibrahim) and the meat is shared with friends, family, and the less fortunate. Both Eid festivals are public holidays, serving as opportunities for people to visit family and friends, and for children to receive new clothes, presents, and sweets. Muslims also celebrate Eid-e-Milad-un-Nabi - the birthday of the prophet Muhammad - in the third month of the calendar (Rabi' al-Awwal) and mark the Day of Ashurah on the 9th and 10th days of the first month (Muharram) to commemorate the martyrdom of Husayn bin Ali. Hindus, Buddhists, Sikhs, and Christians in Pakistan also celebrate their own festivals and holidays. Sikhs come from across the world to visit several holy sites in Punjab, including the shrine of Guru Nanak, the founder of Sikhism, at Hasan Abdal in Attock District, and his birthplace, at Nankana Sahib. There are also several regional and local festivals, such as the Punjabi festival of Basant, which marks the start of spring and is celebrated by kite flying. The architecture of the areas now constituting Pakistan can be designated to four distinct periods pre-Islamic, Islamic, colonial and post-colonial. With the beginning of the Indus civilization around the middle of the 3rd millennium B.C., an advanced urban culture developed for the first time in the region, with large structural facilities, some of which survive to this day. Mohenjo Daro, Harappa and Kot Diji belong to the preIslamic era settlements. The rise of Buddhism and the Persian and Greek influence led to the development of the Greco-Buddhist style, starting from the 1st century CE. The high point of this era was reached with the culmination of the Gandhara style. An example of Buddhist architecture is the ruins of the Buddhist monastery Takht-i-Bahi in the northwest province. The arrival of Islam in today's Pakistan meant a sudden end of Buddhist architecture. However, a smooth transition to predominantly pictureless Islamic architecture occurred. The most important of the few completely discovered buildings of Persian style is the tomb of the Shah Rukn-i-Alam in Multan. During the Mughal era design elements of Islamic-Persian architecture were fused with and often produced playful forms of the Hindustani art. Lahore, occasional residence of Mughal rulers, exhibits a multiplicity of important buildings from the empire, among them the Badshahi mosque, the fortress of Lahore with the famous Alamgiri Gate, the colorful, still strongly Persian seeming Wazir Khan Mosque as well as numerous other mosques and mausoleums. Also the Shahjahan Mosque of Thatta in Sindh originates from the epoch of the Mughals. In the British colonial period, predominantly functional buildings of the Indo-European representative style developed from a mixture of European and IndianIslamic components. Post-colonial national identity is expressed in modern structures like the Faisal Mosque, the Minar-e-Pakistan and the Mazar-e-Quaid. The literature of Pakistan covers the literatures of languages spread throughout the country, namely Urdu, Sindhi, Punjabi, Pushto, Baluchi as well as English in recent times and in the past often Persian as well. Prior to the 19th century, the literature mainly consisted of lyric poetry and religious, mystical and popular materials. During the

colonial age the native literary figures, under the influence of the western literature of realism, took up increasingly different topics and telling forms. Today, short stories enjoy a special popularity. The national poet of Pakistan, Muhammad Iqbal, wrote mainly in the Persian language, and additionally in Urdu. His works are concerned mostly with Islamic philosophy. Iqbal's most well-known work is the Persian poem volume Asrar-i-Khudi ("the secrets of the even"). The most famous works of early Urdu literature originated in the 14th century. The most well-known representative of the contemporary Urdu literature of Pakistan is Faiz Ahmed Faiz. Sufi Shah Abdul Latif is considered one of the most outstanding mystical poets. Mirza Kalich Beg has been termed the father of modern Sindhi prose. [94] In Punjabi, naats and qawaalis are delivered. The Pushto literature tradition is a cultural link between Pakistan and neighbouring Afghanistan. Extensive lyric poetry and epic poems have been published in Pushto. In Baluchi language songs and ballads are popular.

ROLE OF CULTURE IN DEVELOPMENT OF COUNTRY. Economics, once known as "the dismal science," has come a long way since its early days. The discipline, relying on its scientific formulas and precise metrics, has patented a storehouse of remedies for ailing economies. Yet it doesn't seem to know what to do with a concept as untidy as culture. It wasn't always this way, though. Back in its earliest days, economics had plenty of room for the vagaries of human behavior. Adam Smith, sometimes regarded as the founder of modern economics, argued in his classic work Wealth of the Nations (written in 1776) that each individual, motivated by the pursuit of his own interests, contributes to the public interest in a system that is self-regulating. Smith was keen-sighted enough to recognize that the "pursuit of personal interests" involved much more than just making money. Hence, his tract, "Theory of Moral Sentiments", deals with what today we would call cultural values. John Stuart Mill, writing 70 years later, made the same point when he noted that cultural constraints on individuals could have a stronger impact on them than the pursuit of personal financial gain. Max Weber, the German social scientist writing in the early 20th century, offered more specific insights into how cultural or even religious values could impact on economic output. He argued that the Protestant work ethic, supported by Reformation teachings that the pursuit of wealth was a duty, inculcated the virtues needed for maximum economic productivity. For this reason, Protestants were more productive than Catholics throughout Europe-just think of Germany and Great Britain, for instance, compared to Ireland, Spain, Portugal and Italy in his day. In the meantime, the worldview of economists was radically changing. Economic progress was now a given, as the discipline shed its grim premise, first enunciated by Thomas Malthus in the 18th century, that population growth doomed people to a declining standard of living. Malthus believed that total wealth was a constant-there was only so much land and a strict limit to the resources it could produce, after all-and that most of the world's population would inevitably be reduced to fighting over the scraps from the table. The remarkable growth in the economies of the United States and many European countries during the 19th century, however, provided evidence that a different set of assumptions was needed. Economic theory was subsequently guided by a new insight: there was not simply a fixed amount of wealth, but an ever expanding economic pool to draw from. This meant, for one thing, that those nations that had little industrialization and whose people lived a largely subsistence life could join the more highly developed nations at the table. In theory, there would be plenty for everyone to eat. After having offered hope to the underdeveloped that they could join the party, economics seems to have narrowed its field of vision since the 1930s and dedicated its energies largely to generating ever more sophisticated formulas relating to such things as markets, rents, income policies, price stability, and inflation control. It has also been busy

refining its set of mathematical tools to test the theories that the discipline has been generating. Its principal interest has been in measuring the impact of different strategies on financial and economic crises so as to develop a dependable set of guidelines for predicting and managing these crises. But as it has been doing all this, it appears that its interest in culture has been waning. Its presupposition seems to be that Homo economicus, no matter where he happens to be dwelling, is subject to the same ineluctable laws of supply and demand, maximization of profit, and pricing. The apparatus it's devised to analyze and manage economic situations are self-contained and have little room for the vagaries of human behavior. Today, ironically enough, with the prophets of globalization proclaiming new hope for nations struggling to pull themselves out of poverty, economics has little to offer them on how this might be done. In short, the discipline's abandonment of its early fascination with culture has rendered it speechless to those who most need its help today.

SPECIFIC DIMENSIONS OF OUR CULTURE WE NEED TO CHANGE, TO IMPROVE THE ADMINISTRATIVE SYSTEM OF PAKISTAN Low vs. High Power Distance This dimension speaks of the extent to which the less powerful members of institutions and societies expect and accept that power is distributed unequally. It is found that the Catholics in Pakistan are high in power distance which means that the less powerful accept power relations that are more autocratic. Subordinates acknowledge the power of others simply based on where they are situated in certain formal, hierarchical positions, which shows that the Catholics accept that the power lies with the Muslims as it covers the majority of the population in the country. Individualism vs. Collectivism Individualism is contrasted with collectivism, and refers to the extent to which people are expected to stand up for themselves and to choose their own affiliations, or alternatively act predominantly as a member of a life-long group or organization. Catholics fall in the collectivist category since it follows the Pakistani culture which emphasizes on joint family and following a single organization to support their family financially. Masculinity vs. Femininity Masculine cultures tend to be ambitious and need to excel. Members of these cultures have a tendency to polarize and consider big and fast to be beautiful. In workplaces employees emphasize their work to a great extent (live in order to work) and they admire achievers who accomplished their tasks. Feminine cultures consider quality of life and helping others to be very important. Working is basically to earn money which is necessary for living. In business as well as in private life they strive for consensus and develop sympathy for people who are in trouble. Small and slow are considered to be beautiful. So called 'masculine' cultures value competitiveness, assertiveness, ambition, and the accumulation of wealth and material possessions, whereas feminine cultures place more value on relationships and quality of life. Catholics or Pakistani culture in general are considered to be a masculine in nature as they possess wealth and believe in domination through power and rigidity, but at the same time they do reflect a feminine culture as they don't strive for better but rather just work to earn money. Uncertainty avoidance This dimension reflects the extent to which members of a society attempt to cope with anxiety by minimizing uncertainty. Catholics in Pakistan scored high in uncertainty avoidance as they prefer rules and structured circumstances, and employees tend to

remain longer with their present employer. They try to avoid uncertainty on the philosophical and religious level by a belief in absolute Truth; 'there can only be one Truth and we have it'. Long vs. Short term orientation Describes a society's "time horizon," or the importance attached to the future versus the past and present. In long term oriented societies, values include persistence (perseverance), ordering relationships by status, thrift, and having a sense of shame; in short term oriented societies like the Pakistanis, values include normative statements, personal steadiness and stability, protecting ones face, respect for tradition, and reciprocation of greetings, favors, and gifts. Catholics in Pakistan value social responsibility and therefore live by traditions and rituals that have been followed since their ancestors. Their lifestyle is laid back' and they do not accept the change that easily.