Iranian Baloch & Social Innovation: Dr. Ahmad Reza Taheri
Iranian Baloch & Social Innovation: A Critical Look
Dr. Ahmad Reza Taheri
The social problems, such as the idea of inequality between man and woman in civil services or denying and discouraging the educated Baloch women a right to participate in politics, have not been identified clearly as real social problems.
Balochistan, officially known as the province of Sistan & Balochistan, is one of the thirty provinces of Iran. It is in the southeast of the country, bordering Pakistan and Afghanistan and its capital is Zahedan. The province is the largest in Iran consists of over 11% of the total area of the country with an area of 181,785 km., and a population of 4.1 million. The major cities of Balochistan are known as Zahedan, Iranshahr, Chabahar, Saravan, Nikshahr, and Khash, and the region is mainly home to the Baloch Sunni of Iran. The Baloch of Iran make up about 3 to 4 million of the world's population, who are mostly spread within Sistan & Balochistan. Society and culture of Baloch in Iran have its peculiar characteristics and unique features.
Innovators are highly motivated and critical thinkers. Innovation is important because it is the engine of wealth and development. It is the source for most of the inventions.
This presentation is based on my observation; it is a descriptive analytical approach. Contrary to the limitations of other observational studies that findings may only reflect a particular group or area, in this study, one may apply a generalization to the Iranian Baloch1, irrespective of the different classes. The reason goes back to the nature of the culture. An innovational culture is not evident in this part of Iran. Unfortunately, no substantial work so far carried out on the innovational culture of the Iranian Baloch. It is owing to the fact that throughout the history of the land the concept and values of innovation had failed to find their way into the Balochi society of Iran. It is only of recent years that the concept of innovation has been of scholarly interest in Iran. The practice can explore and transform the existing culture through creation, innovation, and risk taking for the good of the society. However, the culture of innovation in the Balochi society of Iran is not founded properly; it is the case more or less with the entire Iranian society. The idea that Balochi society of Iran regarded as the most undeveloped society of the country, which is evident from government's own records of the administration & planning organization of Sistan & Balochistan2, can clearly indicate that there is a lack of innovational culture in the society.
The concept of innovation is not restricted only to the economics rather the term applies in non-economic areas such as culture and politics. In innovation, we see a process of exploiting opportunities that exist in the environment in an attempt to create values. Just as industrial innovators transform industries, cultural innovators too act as 'change agents' for the society. It is through such process that one can change the status quo. In a typical society such as Balochistan a number of factors can be responsible for the maintenance and development of innovation, these are knowledge and intellectual capital, individual's recognition and collective cooperation, self-confidence and self-criticism, positive behavior, encouragement and broad-mindedness.
Of course, government programs and policies have a significant impact on the level and quality of innovation. A laisser faire approach, for example, is helpful to the economic development of the society, since the practice itself may lead to more changes and innovations. While many states profess support for innovational activities, they often lack specific policies and coordinated programs to support innovational process. The reason can be found in the political system of a regime. The same can be true with the Baloch of Iran. Before the establishment of Pahlavi regime (before 1925) in Iran, for instance, there was no any sign of modern society in Balochistan. The society was lacking educational and cultural institutions such as schools.
Normally, innovation starts from educational institutions; these may include social, cultural, economic, and political institutions. In other words, the socio-cultural developments are the result of innovative ideas or creative thinking. In Iran particularly in Balochistan innovation has not played its due role in the educational institutions. There have been no sufficient studies on the issue. Many of the students after graduation or post-graduation in finding or developing their potentials become directionless. As a result, many of the educated or uneducated people are facing with the problem of unemployment. Only recently under the Islamic Republic a few number of public and private organizations or companies such as Sistan & Balochistan university began to set up some entrepreneurship programs for the development of innovation. But, these academic oriented centers so far have not been very successful in presenting their findings to the markets or to the fields. Besides, these few centers have been concentrating more on economic innovation rather than social or cultural innovation; the latter seems more important for a society like Balochistan. However, on economic innovation whatever conducted has had a formal nature. Lack of efficient industries, lack of high productivity, and lack of attitudes among potential entrepreneurs to bring about significant changes within the society, can be regarded as some major examples. On the other hand, Baloch themselves had failed to develop an innovational culture. The existence of such atmosphere was due to traditionalism, because of which, no time had left for the Baloch throughout their history to think beyond their world. Thus, all these paved the way for the traditional institutions such as local prejudicial customs to strengthen their influence over the society.
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As we know, culture is the pattern of behavior and thinking that people living in social groups learn, create, and share. It distinguishes one human group from others. People’s culture includes their beliefs, rules of behavior, language, rituals, art, religion, and way of producing, and even political attitudes. In other words, "culture is a cerebration that we born with it, grow with it, live with it, and die with it." 3 Although Baloch hold their own customs and traditions, today much of their culture is mixed with the Islamic culture. Before the establishment of Pahlavi regime and during the rule of Pahlavi, the Baloch tribal chiefs had dominated the society, where people knew nothing except to carry out tribal leaders’ instructions. Culture used to be deeply patriarchal and conservative. Tribal chiefs, the then ruling elite of Baloch society, partly can be criticized for blocking the socio-cultural development and empowerment of the Baloch. Some practices such as treating women as second-class citizens are exemplary of this. These practices more or less are still visible in Balochistan. Obviously, at these times concepts like innovation and creativity had no any meaning for an overwhelming majority of Baloch. The concept of innovation is new and most of the Baloch like majority of the Iranians are not familiar with this terminology. Let me support my statement by referring to some historical as well as contemporary developments in the region. In many Balochi communities, people have not been able to develop innovation in the economic domain. In normal course, whatever had done look more like imitation. In general, Baloch generation to generation have blindly followed the footsteps of their elders. The practice can be visible in the traditional methods of conducting trade. In a number of Balochi tribes, many consider public employment the most appropriate choice. If one qualified Baloch was selected as a schoolteacher, the other qualified close relatives blindly would follow to apply for the same. Similarly has been the case with other occupations such as accounting. The same is true with private or semi-private professions such as commercial firms and construction companies, though Baloch in proportion to their population are less involved in such developments. If a Baloch succeeds in export and import, many others eagerly would follow him. Today, in a city like Zahedan there are a number of successful merchants dealing with countries such as Pakistan and the Gulf States. Because of their successful business transactions, many others including the state employees and unemployed Baloch had followed this way, though considerable numbers of them have failed to keep up. Incidentally, most of these merchants still deal traditionally. The Baloch businesspersons may not apply electronic business since most of them lack electronic business education. In the field of public construction, just within an extended Baloch family of Saravan, in a couple of years, around 50 private construction companies have been set up as a result of a Baloch’s successful outcomes in the area. In another development, considerable numbers of Baloch are also involved in the illegal sell of fuel to Pakistan as a way of earning. The business is risky and occasionally leads to misfortune events such as deadly accidents or shootings. But, since it can produce an income many are involved in this black business irrespective of their formal occupations. A number of Baloch public employees like clerks, school teachers, and even students deal in such business to earn more.
In the social sphere, masses are under the influence of their tradition and superstitious beliefs. A notable number of people are living under the supremacy of primitive social institutions or local outdated norms. For example, the traditional method of divorce, which is against the individual interest of Baloch women, is highly practiced in Balochistan. No Balochi religious or cultural institution so far has been able to tackle such issues by modern systems. The methods of solving these problems are mainly traditional and unjust. In such cases, many people follow the outdated traditions of Arab Muslims without giving a second independent thought to the consequences of issues like divorce. The method of dealing with social problems has not been changed or updated for thousands of years.
The social problems, such as the idea of inequality between man and woman in civil services or denying and discouraging the educated Baloch women a right to participate in politics, have not been identified clearly as real social problems. Instead, many of these issues have been regarded (by traditional minded Baloch) as natural. No Balochi social institution has ever seized a new way of thinking to invent and disseminate new approaches to solve these matters.
Baloch have been generally weak in developing innovation in their culture. Every culture does have its negative and positive aspects, so the Balochi culture is not exceptional. Much of the Balochi literature and language is still in oral form kept alive by heart. The masterpieces of Balochi literature have not, to any large extent, been translated into the main world languages. The Iranian Baloch intelligentsia and intellectuals, in general, have failed to concentrate on this important issue.
The academic centers, cultural institutions, or periodical gatherings are required to promote the culture of innovation through the propagation of universal values at the local level. Although the Balochi society of Iran does not have efficient (Balochi) cultural or academic centers, cultural activists should take this responsibility of promoting such centers. The opposition may blame the political establishment for not encouraging the activity. But, initiative must be taken by Baloch themselves. Fortunately, elements of flexibility do exist both in the constitution, as well as, in the nature of the state. Perhaps one major obstacle in writing the Balochi language or literature in Iran is because of the following concept: 'most of the young educated Baloch who do not write in Balochi fear about the standard way of writing. Many may think that though they speak the language, it is not for them to write the language since they have no authority on it.' If so, it can be an obstacle towards the development of language. Although many Baloch do not speak or write the standard Balochi, they have to write it in their own style, at least. This may result in migration of non-Balochi words into the language. But, after all it is beneficial because it can flourish; the practice is much better than the complete non-active use of the language.
The Balochi dress of women perhaps is one of the world's best designs, but it is not getting the attention it deserves. Non-Baloch people use the dress in different styles and designs. In Tehran, those who are familiar with this beautiful dress can re-design it on their own local dress and wear it in public or private. In India, it has its own influence over the Indian culture. Recently, an Indian actress, a movie star in 'Slum dog Millionaire' showed herself in Balochi dress.4 The Baloch themselves have been very weak in developing such and such creativity to introduce their own clothes/dress to the peoples and cultures of the world.
Honor killing or killing for the sake of family honor is another horrible practice in Balochistan. Many Baloch may not consider this practice a part of culture. Well, whether considered a cultural practice or not, it is actually practiced; therefore it can be regarded as a part of culture. Though the practice is discouraged by a significant number of the educated Baloch, none of the Balochi cultural/social institutions including the Sunni religious schools, as the dominating force in the Balochi society of Iran, have ever been successful to eradicate the problem. The details of such incidents, which take place in the Balochi society of Iran rarely leaks out. It is because of three major reasons. Firstly, this society is a reserved and closed society and so such cases because are against the Balochi traditional norms or are considered a matter of family honor, rarely would spread. Secondly, human rights organizations and world media have an ineffective access to this area. Thirdly, the overwhelming Balochi population does not have that nature of criticizing its/their own social and cultural system.
These developments whether economic, social or cultural carry one clear implication. The implication is that the culture of social innovation does not exist in Balochistan. By this statement, I do not mean to say that innovation does not exist; rather what I want to say is that "the culture of innovation" does not exist in Balochistan. There can be several reasons of why the culture of innovation failed to find its way into the Balochi society of Iran.
The first and foremost reason behind this problem is the lack of proper education. Lack of education resulted from the policies of the previous central governments of Iran, as pointed earlier. Different central governments of Iran such as those of Qajar, Safavid, and Pahlavi had ignored the interest of Baloch and Balochistan. No substantial work except the few economic developments, which carried out under the administration of Mohammad Reza Shah Pahlavi in 1970s took place in the area. It is only after the Islamic Revolution of 1979 that the government gradually started some relative developmental programs such as the establishment of educational centers. Compared with the previous regimes, under the Islamic Republic a number of higher educational centers established in the Balochi society of Iran. In this regard, we can refer to the different universities such as Azad, Payam-e-noor, and national universities in various cities like Zahedan, Iranshahr, Chabahar, Saravan, Khash, and Nikshahr, as example. However, this has not led to the culture of innovation. Mainly because the concept is a new one and so it is an ongoing process and will not happen overnight.
Secondly, equally important has been the stereotyped Balochi traditional society of Iran dominated by religious fundamentalism. This can discourage a number of cultural festivals from functioning, such as Balochi music and dance. Interestingly, as far as local celebrations are concerned, state law has nothing to do with Balochi music or traditional dance; rather a number of fundamental minded Sunni clerics sanction the limitations. In most of the Balochi marriage celebrations, Sunni clerics do not favor and in cases do not allow the performance of local music and dance, considering such practices against the norms of Islam. While, great philosophers of the world such as Plato have always supported music and dance as necessary and natural to human nature.
Finally, as is the case with other societies, in order to develop a culture of innovation in Balochistan, attention must shift on effective education. Educate our people so that they may develop creative mentality, develop new ideas and concepts, challenge the dogmatic socio-cultural institutions, eradicate out-dated traditional norms, and to replace them with constructive values. It is the responsibility of educational or academic centers to teach and introduce new theories so that encourage the people to develop their intellectual faculty. It is only through a mental revolution that one can improve one's culture and update one's religious beliefs.
Notes
(1) Here, the term Balochistan referred to the Balochi society of Iran, meaning Balochi social institutions, customs, traditions, behavior, religious belief, and Balochi zeal.
(2) It is generally agreed, by the Iranian official reports that Iranian Balochistan is the most back ward and deprived society of Iran. In this regard, different reports of the Administration & Planning Organization of different years since the Islamic Revolution can be referred to. For example, see, the following Persian references: Year Book Statistics of 2004, Winter 2005 (Saalname- Aamaari Ostan Sistan va Balochistan 1383), Administration & Planning Organization of Sistan & Balochistan, (published in 2005 or 1384). Social & Economic Report of Sistan & Balochistan 2002 (Gozaresh-e Egtesadi – Ejtomayee-e Ostan-e Sistan va Balochistan, Saal-e 1381), Administration & Planning Organization of Sistan & Balochistan, (2003 or Esfand-e 1382, No. 118). Data Bank of Sistan & Balochistan (Bank-e- Itelaat-e Sistan va Balochistan), Administration & Planning Organization of Sistan & Balochistan (Sazman -e- Modiriat va Barnamehrizi Ostan Sistan va Balochistan), winter 2004.
(3) Eskandari Ali, Effects of Organizational Culture on Strategic Management in Iran (PhD Thesis, May 2009), Department of Defense & Strategic Studies, University of Pune, India, p. 9.
(4) See, the pictures on www.tafttan.com
Source: Taheri Ahmad Reza, Towards Mental Reforms (Lulu.com Publication, 2009),pp. 15-29.
