Tariq Mahmood Awan
The concept of division of labour and equality of humans is a complex and controversial topic that has been debated by various scholars, sociologists, economists, and philosophers. Division of labour is the process of dividing a complex task into smaller and simpler tasks that can be performed by different individuals or groups. It is often seen as a way to increase productivity, efficiency, specialization, and cooperation in society. However, it also has some drawbacks, such as alienation, exploitation, inequality, and loss of autonomy.
Equality of humans is the idea that all human beings are equal in dignity, rights, and opportunities, regardless of their differences in race, gender, class, religion, or any other social category. It is often seen as a moral principle, a human right, and a social goal. However, it also faces some challenges, such as diversity, discrimination, oppression, and conflict.
The relationship between the division of labour and the equality of humans is complex and complicated. Different societies may have different forms and degrees of division of labour and equality of humans, depending on their historical, cultural, economic, and political contexts. Some scholars argue that the division of labour can promote equality of humans by allowing people to pursue their talents, interests, and preferences and by creating interdependence and solidarity among different groups. Others argue that the division of labour can undermine the equality of humans by creating hierarchies, divisions, and conflicts among different groups and by limiting people’s choices and freedoms.
One of the most influential thinkers on this topic was Emile Durkheim, a French sociologist who wrote The Division of Labour in Society in 1893. He proposed that there are two types of social solidarity: mechanical solidarity and organic solidarity. Mechanical solidarity is based on the similarity and homogeneity of individuals who share the same values, beliefs, and norms. Organic solidarity is based on the differences and heterogeneity of individuals who perform different functions and roles in society. Durkheim argued that division of labour can enhance organic solidarity by increasing the cohesion and integration of society through mutual dependence and cooperation. However, he also warned that division of labour can lead to anomie, a state of normlessness and moral confusion that results from the lack of regulation and integration in society.
Another influential thinker on this topic was Karl Marx, a German philosopher who wrote Capital in 1867. He criticized the division of labour in capitalist society as a source of exploitation, alienation, and class struggle. He argued that the division of labour creates a class system where the bourgeoisie (the owners of the means of production) exploit the proletariat (the workers who sell their labour power). He also argued that the division of labour alienates workers from their products, their activities, their fellow workers, and themselves. He envisioned a communist society where the division of labour would be abolished and where workers would control the means of production and enjoy the fruits of their labour.
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However, the division of labour in Pakistan is a complex phenomenon that involves various social, cultural, administrative and economic factors that shape the opportunities, choices, and outcomes of different groups and individuals. Division of labour in Pakistan is influenced by the social structure and norms of the society, such as caste, ethnicity, religion, gender, and kinship. These factors create social barriers and prejudices that limit the access and mobility of certain groups and individuals to certain types of occupations and sectors. For example, some castes are considered low or untouchable and are confined to menial or manual jobs, such as sanitation workers, sweepers, or scavengers. Some ethnic groups are stereotyped or discriminated against in certain regions or sectors. Some religious minorities, such as Christians, Hindus, and others, are persecuted or marginalized in mainstream society. Some genders are restricted or discouraged from certain roles or activities, such as women in public or formal sectors. Some kinship ties are preferred or expected in certain occupations or sectors, such as nepotism or the biradari system in politics or bureaucracy. These social factors create a hierarchy of status and power among different groups and individuals based on their occupation and sector and also affect their income, education, health, and well-being.
Likewise, the division of labour in Pakistan is also influenced by the cultural values and beliefs of the society, such as honour, dignity, prestige, respect, and morality. These factors create cultural taboos and expectations that shape different groups’ and individuals’ preferences and attitudes towards certain types of occupations and sectors. For example, some occupations are considered honourable or dignified and are associated with high prestige and respect, such as doctors, engineers, lawyers, or teachers. Some occupations are considered dishonourable or undignified and are associated with low prestige and respect, such as dancers, singers, actors, or sex workers. Some occupations are considered moral or ethical and are aligned with the religious or national values of the society, such as clerics, soldiers, or social workers. Some occupations are considered immoral or unethical and are opposed to the religious or national values of society. These cultural factors create a sense of pride or shame among different groups and individuals based on their occupation and sector and also affect their identity, self-esteem, and social recognition.
Then, the division of labour in Pakistan is also influenced by the administrative policies and regulations of the state, such as laws, rules, quotas, incentives, and penalties. These factors create administrative opportunities and challenges that affect the availability and accessibility of different types of occupations and sectors for different groups and individuals. For example, some laws protect or promote certain groups or individuals in certain occupations or sectors, such as labour laws for workers’ rights, affirmative action for women’s empowerment, or quota system for minorities’ representation. Some laws restrict or prohibit certain groups or individuals from certain occupations or sectors, such as laws for freedoms, anti-terrorism laws for political activism, or censorship laws for media expression. These administrative factors create a level of ease or difficulty among different groups and individuals based on their occupation and sector and also affect their security, stability, and growth.
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The division of labour in Pakistan is also influenced by the economic conditions and trends of the market, such as supply, demand, competition, innovation, and globalization. These factors create economic benefits and costs that determine the profitability and sustainability of different types of occupations and sectors for different groups and individuals. For example, some occupations or sectors have a high supply or low demand and face a lot of competition or saturation, such as textile workers, agricultural labourers, or taxi drivers. Some occupations or sectors have a low supply or high demand and enjoy a lot of innovation or growth, such as IT professionals, healthcare providers, or e-commerce entrepreneurs. Some occupations or sectors are affected by the global forces of integration or fragmentation, such as outsourcing, offshoring, or trade barriers. These economic factors create a degree of income, wealth, and opportunity among different groups and individuals based on their occupation and sector and also affect their consumption, savings, and investment.
The reasons why some forms of labour are superior and others are inferior in Pakistan are not objective or universal but rather subjective and contextual. They depend on the perspectives and interests of different groups and individuals who have different values, beliefs, and goals. They also depend on the historical and contemporary factors that shape the social, cultural, administrative, and economic realities of the society. Therefore, there is no definitive or objective answer to this question, but one thing is definitive: no labour is inferior or superior. And, humans do not become superior or inferior by adopting different labours.
