Social Education and its Socio-Economic impacts on Buzdar

Abstract

This study is based upon the changes that the Buzdar (Baloch) people have faced in their lives and how they continue to face them while knowing what it is like and how it helps them socially and economically of being a Buzdar or more specifically, by being a Baloch. The socioeconomic transition includes their changes in occupation and how they are being treated by their employers or by other people. Their level of education and awareness about how they are dealt with and how their societal health or links/relations with others help them in one way or another. Is it a Baloch-Baloch society or Baloch-others type of interaction society. The challenges they face while making their ends meet and how they choose to overcome it is the matter at hand. Is empowerment and authority to these natives a key to solving such problems or are they capable enough to land themselves in good and well paid occupations in Taunsa. The questions remain but their answers vary with each person. The focal point in this study portrays that there are people who do not necessarily feel any difference of being a Baloch in their society as long as they are financially stable while there are also those who think that a Baloch should never lose his or her values behind. They are to be carried on with every generation. There has been a great deal of praise for the leader Usman Buzdar as he had worked a lot for the Buzdar people e.g. building of roads, schools etc. especially their home town in Barthi and also in Taunsa. But the problem that still persists is that how the Buzdars are playing a role in the society and how socially capable are they in making the best use of their talents and means to make their voices heard. The theoretical framework or theory being applied is the Social Reconstructionism which primarily says that the education and knowledge of any respective society or people of a particular area can play a big role in their social transformation. This change is mainly observed through the social and economic position of the people being studied. The methodology that was applied here in the anthropological perspective involved a qualitative paradigm and the model that was used was the ethnography. The methods used included the socioeconomic survey, participant observation, key informant interviews, interviews, case studies The sampling was done through the 40 houses and then from those 40, the 20 main II respondents were chosen for the in-depth interview. The researcher had chosen two key informants to help him with his study. For the socioeconomic survey, 40 households were selected through purposive sampling and then from that the researcher had chosen 20 respondents for the in-depth interviews through a proper research guide that was used for each respondent as per their profession and experience above the age of 20. It was observed that through the application of the Social Reconstructionism theory, the objectives were looked upon as to how much the social education, social health and the level of competence of the natives brought a change in their lives. The Balochmayar or the Baloch code of honour/conduct is considered as the most significant part of the oral (non-written) laws of the Baloch. A person is known mostly by how much he follows the Balochmayar so that he is respected by the people of the same caste or society or his or her area. At the end, a person who is well settled in his occupation is likely to have a good health and thusly, connection with others and thus his social connections are also likely to be better than those who are not that stable. A good health has been likely to influence one’s interaction to a great extent.