The CASP framework provides a comprehensive and nuanced approach to evaluating quality of life, particularly when it comes to older adults. In this context, it examines four essential domains: control, autonomy, self-realization, and pleasure, each representing a unique facet of well-being that contributes to a person’s overall experience of life. These domains are instrumental in gauging not only how individuals feel about their lives but also how they navigate challenges related to aging. By focusing on these core aspects, CASP transcends traditional assessments of quality of life, which often center around physical health or economic status, offering instead a more holistic view. This multi-dimensional perspective is particularly important in understanding how quality of life manifests across different life stages, especially as people age.
Control, as one of the CASP domains, delves into the extent to which individuals feel they are in charge of their own lives. For older adults, control can encompass their ability to make decisions about their daily routines, finances, and healthcare. In contrast, autonomy speaks to the freedom to act according to one’s values and desires without external interference. This can be particularly significant in the later stages of life, where the loss of autonomy can lead to feelings of helplessness or depression. Self-realization involves the pursuit of personal growth and the achievement of goals that align with one’s sense of purpose and identity. Finally, pleasure represents the capacity to experience joy and satisfaction, which is vital for emotional well-being, especially in the face of challenges that accompany aging. These four domains, working together, offer a detailed and dynamic picture of an individual’s well-being.
Theoretical Foundations of CASP: Maslow, Doyal and Gough, Peter Laslett
The CASP framework draws from several foundational theories of human needs, providing both a philosophical and practical grounding for its application. One of the most influential contributions to the CASP framework comes from Abraham Maslow’s hierarchy of needs. Maslow’s theory, which posits that human beings are motivated by a progression of needs, provides a backdrop for understanding how the CASP domains function. According to Maslow, basic physiological and safety needs must first be met before individuals can pursue higher-level needs related to esteem and self-actualization. This framework helps to understand why control, autonomy, self-realization, and pleasure are integral to the human experience—they are not just abstract concepts, but vital components that contribute to overall well-being once basic survival needs are addressed.
Furthermore, the work of Richard Doyal and Ian Gough in their theory of human needs provides another essential perspective. Doyal and Gough’s needs framework identifies a set of universal human needs that must be satisfied for individuals to lead a life of dignity and fulfillment. Their work emphasizes the importance of autonomy, control, and self-realization in enabling people to flourish. According to Doyal and Gough, societal structures and individual life circumstances can significantly influence the extent to which these needs are met, offering a more contextualized approach to understanding quality of life. The CASP framework, therefore, complements their model by providing specific, measurable domains that help to operationalize these abstract concepts, allowing for more effective assessment in real-world settings.
Peter Laslett, a key theorist in the field of aging, contributes yet another important layer to the theoretical foundation of CASP. Laslett’s concept of the “third age” provides a framework for understanding the different life stages in adulthood, emphasizing that aging should not be defined merely by decline but by an opportunity for continued growth and fulfillment. His work highlights the importance of autonomy and self-realization during the later years of life. Laslett’s theory also aligns with the CASP framework by acknowledging that the quality of life in older adulthood is influenced by the ability to maintain control over one’s life, engage in meaningful activities, and experience pleasure. His work advocates for the recognition of older adults as active, capable individuals, deserving of opportunities for personal growth, rather than passive recipients of care.
Universal Human Needs and the Cultural Application of CASP
One of the most profound insights of the CASP framework is its universality. The four domains—control, autonomy, self-realization, and pleasure—apply to all individuals, regardless of their cultural background, socioeconomic status, or geographic location. This universal applicability makes CASP a valuable tool for assessing quality of life on a global scale. However, while these domains are universally relevant, their expression and importance may vary based on cultural norms, values, and expectations. For example, in some cultures, community and family ties may hold more significance than individual autonomy, shaping how older adults experience and express their need for control and self-realization.
In Western cultures, where individualism is often prioritized, autonomy and self-realization are typically seen as essential for maintaining a high quality of life. In contrast, in collectivist cultures, the emphasis may be more on community involvement and interdependence, with quality of life being more closely linked to the well-being of the group rather than the individual. Even within these cultural contexts, however, the fundamental human need for control and pleasure remains, albeit expressed in ways that align with local traditions and values. The CASP framework, by focusing on these core domains, provides a cross-cultural lens for understanding the diverse ways in which quality of life is pursued and achieved.
The cultural application of CASP is also relevant when considering the life stages of individuals. While the CASP domains are universally applicable, their importance can shift throughout life. For younger adults, self-realization and pleasure may be more strongly tied to career success and personal achievements. In contrast, for older adults, the need for control and autonomy may become more pronounced, especially as they navigate challenges such as health decline or loss of independence. However, the desire for pleasure—whether through relationships, hobbies, or small daily joys—remains a constant across the life course. This universality makes the CASP framework an invaluable tool for understanding quality of life not just in older adulthood, but across all life stages, helping to highlight the needs that remain constant as individuals grow and age.
In addition to its universal application, the CASP framework can be instrumental in assessing how individuals from different cultures experience and prioritize these domains. Cultural contexts shape not only the expression of human needs but also the ways in which societies and families respond to those needs. For example, in societies where elder care is seen as a communal responsibility, the need for autonomy and control may be less emphasized, while the need for pleasure and social engagement may be more central. In these contexts, understanding the CASP domains can provide insight into the unique challenges and opportunities for enhancing quality of life, allowing for culturally sensitive interventions that respect individual values while promoting well-being.
CASP’s Impact on Assessing Quality of Life
The CASP framework offers a compelling and nuanced approach to evaluating quality of life, particularly in older adults. By focusing on the domains of control, autonomy, self-realization, and pleasure, CASP provides a comprehensive tool for understanding the multifaceted nature of human well-being. Rooted in the theoretical work of Maslow, Doyal and Gough, and Laslett, the framework emphasizes the importance of autonomy and personal control in achieving a fulfilling life, regardless of life stage. It also highlights the universal human need for pleasure and self-realization, while recognizing that the cultural context can shape how these needs are expressed and prioritized.
As the world’s population continues to age, understanding the factors that contribute to quality of life becomes ever more important. CASP offers a way to assess these factors in a meaningful and holistic manner, allowing researchers, policymakers, and healthcare providers to better understand and support the well-being of individuals across diverse backgrounds and life stages. Ultimately, the CASP framework provides a valuable lens for measuring what it truly means to live a good life, transcending traditional measures of well-being and offering a more profound, individualized understanding of human flourishing.
Cultural Sensitivity in CASP Framework: Challenges and Adaptations
The CASP framework, developed within a Western context, has proven to be an insightful tool in evaluating quality of life across different populations. However, its application in non-Western societies, such as Pakistan, presents certain challenges. The four domains of control, autonomy, self-realization, and pleasure—central to the CASP framework—are deeply embedded in cultural, societal, and economic contexts that vary significantly across cultures. Pakistan, with its diverse cultural and religious landscape, offers a unique set of challenges when applying a framework that primarily originates from the individualistic perspectives of Western societies.
In Pakistan, societal values are more collectivist, with the focus often being on family, community, and social roles rather than individual autonomy. The concept of personal control or self-realization may not hold the same weight as in Western societies where individual choice and independence are highly valued. Thus, when applying CASP to assess quality of life in Pakistan, it is essential to consider how cultural norms and social structures influence how people experience and express the domains of the framework. These differences highlight the need for cultural adaptations in the way we use frameworks like CASP to assess quality of life across different regions of the world.
The challenge, then, is not just one of translation but of transformation: how can we adapt the CASP framework in a way that respects the cultural values and lived realities of individuals in Pakistan? This question invites a deeper reflection on the universality of CASP and whether it can be flexible enough to include the diversity of human experience across cultures. By considering cultural and religious factors, along with socio-economic realities, we can better understand how these domains are experienced in the unique context of Pakistan. The following sections delve into the complexities and necessary adaptations for applying the CASP framework in this particular cultural setting.
Cross-Cultural Challenges in Applying the CASP Domains
One of the primary challenges in applying the CASP framework to Pakistani society is the very notion of autonomy. In many non-Western cultures, including Pakistan, the concept of autonomy is not always emphasized in the same way it is in the West. The idea of personal independence is often in tension with the communal values of collectivism, where the well-being of the family or community may take precedence over individual desires or needs. In Pakistan, particularly in rural and low-income areas, the concept of autonomy can be heavily shaped by social roles and expectations rather than personal freedom or self-determination.
For example, in many parts of Pakistan, especially in rural communities, there is a strong emphasis on family structure and social cohesion. Decision-making is often collective, and family members, especially the elderly, may not have the same level of autonomy that is expected in Western societies. The elderly in Pakistan may rely on their children or extended families for decisions about healthcare, finances, and daily living. This cultural difference presents a challenge when applying the CASP framework, as the domain of autonomy may be perceived differently in Pakistan. Rather than viewing autonomy as the freedom to make independent choices, it may be viewed more in terms of familial harmony and communal support.
Another significant challenge arises with the domain of self-realization. In Pakistan, particularly in the context of older adults and women, self-realization can be shaped by religious and cultural beliefs that prioritize family roles over personal growth or self-actualization. For many women in Pakistan, the role of a caregiver, mother, or wife is central to their identity, and their sense of fulfillment is often tied to these responsibilities rather than personal ambitions or self-realization through individual achievements. The societal and familial expectations placed on women, especially in rural areas, can restrict their ability to pursue self-realization outside of their traditional roles. Therefore, the CASP domain of self-realization, when applied to women in Pakistan, may not capture the full range of their lived experiences, as their sense of fulfillment and accomplishment may not align with the Western ideal of self-actualization.
In addition, the domain of pleasure, as understood in the CASP framework, may also have different connotations in Pakistan. In a society where religious and cultural values heavily influence behavior, the pursuit of pleasure is often intertwined with moral and ethical considerations. For instance, the pleasure derived from material goods, leisure activities, or self-indulgence may be viewed with skepticism or even disapproval, especially in more conservative areas. Pleasure, therefore, may be seen as more modest and may take forms that are deeply embedded in religious and cultural practices, such as prayer, family gatherings, and community events. Understanding how individuals in Pakistan experience pleasure, especially in rural or lower-income communities, requires a more nuanced approach than the Western model of seeking personal satisfaction or indulgence.
The Impact of Cultural and Religious Values on Autonomy and Self-Realization
Cultural and religious values play a central role in shaping the way individuals in Pakistan view autonomy and self-realization. In a predominantly Muslim society, religious teachings emphasize concepts such as humility, obedience to God, and the importance of family over individual desires. These values are embedded deeply in the social fabric and can significantly influence how autonomy and self-realization are understood and pursued by individuals.
For example, the concept of autonomy in Pakistan is often seen through the lens of family and religious obligations. Autonomy may not be framed as the right to make independent decisions in all areas of life, but rather as the ability to make decisions that align with family values and religious principles. In this sense, autonomy is not about individual freedom in the Western sense, but about the freedom to act within the boundaries set by family expectations and religious teachings. This distinction can lead to different interpretations of the CASP domain of autonomy in Pakistan, where the emphasis is placed more on social responsibility than personal independence.
The concept of self-realization is also heavily influenced by cultural and religious values. In a traditional Pakistani context, especially among women, self-realization is often associated with fulfilling familial roles and responsibilities rather than pursuing personal ambitions. Women may find fulfillment in raising children, maintaining the household, and supporting the family, rather than through career success or individual achievements. This presents a challenge when applying the CASP framework to women in Pakistan, as their sense of self-realization may not align with the Western ideal of pursuing personal goals, career advancement, or self-actualization through independent achievement.
Religious values, too, play a significant role in shaping the concept of self-realization. Islam, the predominant religion in Pakistan, teaches that fulfillment comes from fulfilling one’s duties to God, family, and society. This may mean that self-realization is more about spiritual growth and devotion than personal accomplishments in the secular sense. Therefore, when applying CASP to assess the quality of life in Pakistan, particularly among older adults and women, it is crucial to consider how religious and cultural norms shape their understanding of what it means to live a fulfilling and meaningful life.
Gender and Socio-Economic Factors Shaping Quality of Life in Pakistan
Gender and socio-economic factors are also critical considerations when applying the CASP framework to assess quality of life in Pakistan. Gender roles in Pakistan, especially in rural and lower-income areas, can significantly impact how individuals experience autonomy, self-realization, and pleasure. Traditional gender roles often limit the opportunities available to women, especially in terms of education, employment, and personal development. For women in Pakistan, especially those from lower socio-economic backgrounds, the domains of autonomy and self-realization may be severely restricted. Women may have limited control over their own lives, and their ability to make independent decisions is often constrained by societal expectations and patriarchal norms.
The socio-economic status of individuals is another important factor that shapes their quality of life. In rural areas of Pakistan, where poverty is widespread, access to resources such as education, healthcare, and social services is often limited. For older adults in these regions, the lack of financial resources and social support can make it difficult to achieve autonomy or self-realization. Moreover, the pursuit of pleasure may be constrained by economic hardship, with individuals focusing more on survival and basic needs than on personal enjoyment. In these settings, the CASP domains may not fully capture the challenges faced by individuals, particularly those from disadvantaged backgrounds.
Furthermore, socio-economic factors also influence the ability to experience pleasure in meaningful ways. For example, in urban areas, individuals may have greater access to leisure activities, social events, and personal indulgences, but in rural areas, the focus may be on fulfilling basic survival needs. In low-income and rural areas of Pakistan, pleasure may be experienced through simple, community-centered activities such as family gatherings or religious events, which may not align with the Western notion of pleasure as self-indulgence or material satisfaction. These cultural and socio-economic differences must be considered when applying the CASP framework in Pakistan, as they shape how individuals experience and interpret the domains of control, autonomy, self-realization, and pleasure.
Adapting CASP to Fit Cultural Realities
The application of the CASP framework in Pakistan presents several challenges, particularly when it comes to the domains of autonomy, self-realization, and pleasure. The cultural, religious, and socio-economic factors that shape the lives of individuals in Pakistan influence how these domains are experienced and understood. While the CASP framework offers a valuable tool for assessing quality of life, its application in non-Western societies like Pakistan requires careful adaptation to account for these cultural differences.
By recognizing the importance of family, community, and religious values in shaping individual well-being, we can adapt the CASP framework to better reflect the realities of life in Pakistan. This involves considering the collectivist nature of Pakistani society, the impact of gender and socio-economic status, and the influence of cultural and religious beliefs on the pursuit of autonomy, self-realization, and pleasure. In doing so, we can create a more culturally sensitive and contextually relevant framework for assessing quality of life that respects the unique values and experiences of individuals in Pakistan.
The Gender and Socio-Economic Divide: Autonomy and Control in Pakistan
Autonomy and control, two critical aspects of the CASP framework, are experienced differently by men and women in Pakistan, particularly when we look at how socio-economic status intersects with gender. The notion of autonomy, often regarded in Western contexts as an individual’s freedom to make independent choices, takes on a different meaning in Pakistan, especially for women. Cultural norms and societal expectations place significant constraints on women’s ability to exercise control over their own lives, particularly in rural areas and low-income settings. These limitations are compounded by the patriarchal structure of Pakistani society, where family roles and expectations heavily shape women’s autonomy.
In both urban and rural settings, men are often perceived as the primary decision-makers, with their roles reinforcing the patriarchal ideals that dominate social and familial structures. For women, autonomy is often tied to their roles as daughters, wives, and mothers, with limited space for self-determination outside these identities. The gendered divide in autonomy is not merely a theoretical concept; it has real consequences for women’s well-being, opportunities for self-realization, and overall quality of life. This section aims to explore these dynamics by highlighting how autonomy and control are shaped by gender and socio-economic status, with a particular focus on women in Pakistan.
The difference in autonomy between men and women in Pakistan is not only rooted in cultural traditions but also in the persistent socio-economic disparities that women face. In low-income settings, women are often confined to the home, where their primary responsibility is caregiving and domestic work. This restricted mobility limits their opportunities for education, employment, and social engagement, which in turn restricts their ability to experience autonomy in the way that is expected in Western societies. Moreover, economic constraints make it difficult for women in these settings to break free from familial expectations and to exercise control over their own lives. While men in similar socio-economic conditions might have more agency to make decisions related to work, education, or personal aspirations, women’s options are far more limited.
Gendered Experiences of Autonomy and Control in Pakistan
In Pakistan, autonomy is not a universally experienced concept; it is gendered. The autonomy of men and women is shaped by deeply ingrained cultural and familial expectations that dictate their roles within society. For men, particularly in urban centers like Karachi, autonomy is often a matter of personal freedom, where decisions related to career, education, and family are theirs to make. Men in these settings tend to have access to resources such as education and employment opportunities, which further enhance their ability to make independent choices. In contrast, women’s autonomy is constrained by societal norms that prioritize family obligations and the role of women as caretakers.
In rural Sindh, these gendered dynamics are even more pronounced. The patriarchal structure in rural areas often dictates that women’s primary roles are tied to the home and the family. Women are expected to manage household chores, raise children, and care for the elderly, with limited opportunities for education or paid work. In these communities, the concept of autonomy is less about individual choice and more about fulfilling societal expectations. A woman’s ability to make decisions for herself is often seen as secondary to her duties within the family unit.
Cultural norms in both urban and rural settings also shape the perception of autonomy. In many areas of Pakistan, the notion of ‘family honor’ is deeply tied to the actions of women. Women’s behavior, choices, and autonomy are often scrutinized, as any deviation from societal expectations can be seen as a dishonor to the family. This creates an environment where women’s autonomy is not just restricted by societal norms, but also by the fear of social ostracism and stigmatization. In this context, the ability to exercise control over one’s life becomes a privilege reserved largely for men, with women’s autonomy largely confined to the decisions deemed appropriate by the community or their families.
The socio-cultural norms that limit women’s autonomy are often compounded by economic factors. In lower-income households, where financial resources are scarce, women’s roles are typically confined to unpaid domestic labor. Men, on the other hand, are more likely to be involved in the workforce, which provides them with greater financial independence and the ability to make decisions related to spending, saving, and investments. Women in these settings often depend on male family members for access to financial resources, and their economic dependence further restricts their autonomy. Without access to their own income or property, women have little control over their lives beyond the confines of the household, further exacerbating the gender divide in autonomy.
The Role of Economic Empowerment in Shaping Women’s Autonomy
Economic empowerment plays a crucial role in enhancing women’s autonomy, especially in low-income and rural settings. When women have access to financial resources, they gain more control over their own lives and the ability to make independent decisions. Economic independence provides women with the means to escape abusive relationships, invest in their education, and contribute to their communities in meaningful ways. In this sense, economic empowerment is not just about financial independence, but about the ability to shape one’s life according to personal desires and goals, free from the restrictions imposed by family and society.
Microfinance initiatives and women’s entrepreneurship programs have played an important role in empowering women in Pakistan, particularly in rural areas. Programs like the First Women Bank and the Kashf Foundation provide loans to women to start their own businesses, giving them the financial resources they need to contribute economically. These programs have helped women gain access to income-generating activities, giving them the ability to make independent financial decisions. Such initiatives have also provided women with a sense of empowerment, as they begin to realize their potential beyond traditional gender roles.
However, while these economic empowerment programs are beneficial, they are not always sufficient in addressing the broader societal issues that limit women’s autonomy. In many cases, women who have gained financial independence still face significant barriers in accessing education, healthcare, and decision-making power within the family. Patriarchal norms, societal expectations, and gendered divisions of labor continue to limit women’s ability to fully exercise their autonomy, even when they are financially independent. As a result, while economic empowerment is crucial, it must be accompanied by broader social and cultural changes that challenge the gender norms and power structures that constrain women’s autonomy.
For women in urban centers like Karachi, where there are more opportunities for employment and education, economic empowerment has led to increased autonomy. Women who work outside the home, for example, are able to make decisions about how they spend their time and resources, and they often gain greater control over their personal lives. However, even in urban settings, women continue to face challenges related to patriarchal expectations, such as pressure to fulfill familial duties while also pursuing their careers. The struggle to balance work and family responsibilities often leaves women with limited time and energy to fully enjoy the benefits of economic empowerment.
Case Studies Illustrating Limitations on Women’s Autonomy in Both Urban and Rural Settings
The limitations on women’s autonomy in both urban and rural Pakistan can be better understood through real-life case studies. In Karachi, for example, many women are employed in the service sector, working as teachers, healthcare workers, or office staff. These women, although more economically empowered than their rural counterparts, still face challenges in exercising control over their own lives. In many cases, their ability to make decisions about their careers, education, or even personal relationships is subject to the approval of their families. Family expectations often dictate whether or not a woman can pursue a higher education or accept a job offer, especially if it requires relocation or working late hours. In these cases, while women in urban areas may have more economic opportunities, their autonomy is still shaped by the family unit and the societal pressures that come with it.
In rural Sindh, the restrictions on women’s autonomy are even more pronounced. Here, the gender divide is not just cultural but economic. Many women in rural areas are engaged in unpaid labor, helping with household chores or working in the fields, but they often have little to no access to financial resources. In such settings, women are highly dependent on male family members for access to money and decision-making power. The inability to earn their own income significantly limits women’s ability to make independent decisions, even in matters related to their health and well-being.
One case study from rural Sindh highlights a woman named Fatima, who is married with children and lives in a small village. Fatima has never been allowed to pursue her education or career because her husband believes that her primary role is to care for the family. Despite her desire to work and contribute economically, she is unable to do so because her husband controls the household finances and decision-making. Fatima’s limited autonomy impacts not only her sense of self-worth but also her ability to contribute to her community and achieve personal goals. Fatima’s story illustrates how cultural and economic factors intersect to limit women’s autonomy in rural Pakistan.
In both urban and rural settings, women’s autonomy is shaped by a complex web of gendered expectations, family roles, and socio-economic constraints. While some women in urban areas may experience greater financial independence, their autonomy is still constrained by societal norms and expectations. In rural areas, the lack of economic opportunities and the dominance of patriarchal family structures further restrict women’s ability to make decisions about their lives. These case studies demonstrate that while economic empowerment is an important tool for increasing autonomy, it must be paired with cultural and social changes that challenge traditional gender roles and power dynamics.
Conclusion: Re-imagining Autonomy and Control for Women in Pakistan
The experiences of women in Pakistan, both in urban and rural settings, reveal the deep-seated gender and socio-economic barriers that limit their autonomy and control. The intersection of gendered expectations, cultural norms, and economic constraints creates a complex web of limitations that restrict women’s ability to make independent decisions and realize their full potential. While economic empowerment programs have made strides in increasing women’s financial independence, these gains are often undermined by the broader social and cultural constraints that continue to shape women’s lives.
To truly enhance women’s autonomy in Pakistan, it is essential to challenge the cultural and societal norms that perpetuate gendered power imbalances. This requires not only increasing women’s access to economic resources but also transforming the patriarchal structures that limit their ability to make decisions about their own lives. Gender equality in Pakistan can only be achieved when women are able to exercise full autonomy, not just in their financial lives but in all aspects of their existence, from education and career choices to family relationships and personal aspirations. Only then can women in Pakistan experience the true benefits of autonomy and control, leading to a more equitable and fulfilling quality of life.
Rethinking Quality of Life in Pakistan: Beyond CASP and Towards a Capability Framework
The concept of quality of life is multifaceted and deeply influenced by the socio-cultural and economic contexts in which individuals live. While frameworks like CASP (control, autonomy, self-realization, and pleasure) provide useful insights into certain aspects of well-being, they often fail to account for the broader, real-world constraints that individuals face in different cultural settings. In Pakistan, a country marked by its complex blend of tradition, religion, and socio-economic challenges, assessing quality of life requires more than just a static set of domains. The needs of individuals, particularly older adults, go beyond the limitations imposed by frameworks that do not take into account the full range of socio-economic disparities and cultural values.
Amartya Sen’s capability approach offers a more comprehensive and adaptable lens through which to evaluate quality of life, particularly in contexts like Pakistan. This approach moves away from simplistic metrics such as material wealth or subjective measures of well-being and instead focuses on what people are actually able to do and be. It stresses the importance of recognizing the real opportunities available to individuals and how they can function and achieve their version of well-being within their socio-cultural environment. Unlike the CASP framework, which measures well-being based on predefined domains, the capability approach offers a flexible framework that adapts to local realities and incorporates the complex interplay of socio-economic conditions, cultural values, and individual aspirations.
This section aims to critique the use of the CASP framework in assessing quality of life in Pakistan and advocates for the adoption of a capability approach. By providing examples of how older adults in Pakistan experience well-being, the section will demonstrate the advantages of focusing on the capabilities of individuals rather than relying on domains that may not accurately reflect the challenges they face. In doing so, we can develop a more inclusive, culturally sensitive, and contextually relevant approach to understanding quality of life in Pakistan.
Critique of CASP in Assessing Quality of Life in Diverse Cultural Contexts
While the CASP framework is widely recognized for its comprehensive approach to assessing quality of life, its applicability in diverse cultural contexts like Pakistan presents several challenges. The domains of control, autonomy, self-realization, and pleasure, which are central to CASP, are often defined from a Western perspective, where individual autonomy and self-expression are paramount. However, in a collectivist society like Pakistan, these domains may not resonate in the same way. In fact, the CASP framework’s emphasis on autonomy can overlook the significance of family, community, and social ties, which are far more central to the lives of individuals in Pakistan, especially older adults.
One of the most significant issues with applying CASP in Pakistan is its limited focus on socio-economic and cultural constraints. For example, the domain of autonomy, which emphasizes personal independence and self-determination, may not fully reflect the reality of older adults in Pakistan, particularly women, who are often expected to live within family structures and follow communal rules. In rural areas of Pakistan, where traditional values are dominant, the concept of autonomy might be perceived differently, with more importance placed on familial duty and respect for elders than on personal freedom. Similarly, the domain of self-realization, which in the CASP framework is linked to achieving personal goals and aspirations, may not hold the same value for older adults in Pakistan, where fulfilling family responsibilities is often seen as the primary source of personal satisfaction.
Moreover, the CASP framework tends to focus on subjective well-being, relying on individuals’ self-reports about their experiences of pleasure, control, and autonomy. While this approach is useful in understanding how people feel about their lives, it overlooks structural inequalities and external barriers that may prevent individuals from realizing their full potential. In Pakistan, for instance, older adults in low-income settings face significant challenges in accessing healthcare, education, and social services—barriers that severely limit their ability to achieve well-being. By focusing solely on subjective assessments, the CASP framework risks ignoring the broader socio-economic context that shapes individuals’ opportunities for self-realization and personal control.
Finally, the CASP framework’s emphasis on domains such as pleasure may not fully capture the complex nature of well-being in Pakistan. In many parts of the country, the pursuit of pleasure is often secondary to fulfilling basic needs such as food, shelter, and healthcare. In rural and low-income areas, the concept of pleasure may be deeply intertwined with family and community life, rather than individual indulgence or material satisfaction. As a result, using CASP to measure the quality of life in these contexts may not adequately reflect the lived experiences of older adults, especially those who struggle to meet their basic needs.
The Capability Approach as a More Adaptable Framework
Amartya Sen’s capability approach provides a more flexible and inclusive framework for assessing quality of life, especially in diverse cultural and socio-economic contexts like Pakistan. Unlike the CASP framework, which is based on predefined domains, the capability approach focuses on what individuals are actually able to do and be—what they have the freedom to achieve within their socio-economic and cultural constraints. This approach emphasizes the importance of assessing individuals’ real opportunities for flourishing, taking into account the structural factors that enable or hinder their ability to function at their best.
The capability approach is particularly well-suited for assessing quality of life in Pakistan, where individuals’ well-being is influenced by a variety of factors, including economic inequality, gender roles, and access to basic services. Sen’s framework recognizes that individuals do not all start from the same place, and that their abilities to achieve well-being are shaped by their resources, social environment, and the opportunities available to them. For example, the ability of an older adult in Pakistan to achieve well-being may depend on factors such as access to healthcare, social support networks, and financial resources. In contrast, the CASP framework’s focus on subjective well-being may overlook the external barriers that prevent individuals from achieving their potential.
Furthermore, the capability approach allows for a more nuanced understanding of how culture and social norms shape quality of life. In Pakistan, where collectivism and family values are central to the social fabric, the ability to function well may not be defined by individual autonomy or self-realization, but by the ability to contribute to the well-being of one’s family and community. The capability approach can accommodate these cultural differences by focusing on what individuals are able to do within their cultural context, rather than imposing a Westernized view of autonomy and self-expression. This makes the capability approach a more adaptable and contextually relevant framework for assessing quality of life in Pakistan.
The capability approach also shifts the focus from mere survival or material wealth to a broader understanding of well-being, which includes personal agency and the freedom to choose a life that is meaningful to the individual. This is particularly important for older adults in Pakistan, who often face economic and social marginalization. The ability to live with dignity, maintain social relationships, and participate in community life is a key aspect of well-being that is not always captured by traditional frameworks like CASP. By focusing on what individuals are able to achieve, the capability approach provides a more holistic and realistic assessment of quality of life, particularly for those who face multiple forms of disadvantage.
Real-Life Examples of Capabilities, such as Access to Healthcare, Education, and Social Support, that Shape Older Adults’ Well-Being
The capability approach offers a more comprehensive framework for understanding the factors that shape older adults’ well-being in Pakistan. For example, access to healthcare is a critical capability that directly impacts the quality of life for older adults. In Pakistan, many older adults, particularly in rural areas, face significant barriers to accessing healthcare services. These barriers include economic constraints, lack of transportation, and inadequate healthcare infrastructure. As a result, many older adults are unable to receive the medical care they need, leading to a decline in their health and well-being. The capability approach recognizes that the ability to access healthcare is not just a matter of personal choice, but is shaped by structural factors such as income, location, and the availability of services.
Similarly, access to education is another important capability that influences older adults’ well-being. In Pakistan, where literacy rates are relatively low, many older adults, particularly women, have limited access to education. This lack of education can restrict their ability to engage in economic activities, access information, and participate fully in social and political life. The capability approach emphasizes the importance of education as a key factor in enabling individuals to achieve their potential and live a fulfilling life. For older adults in Pakistan, access to education and lifelong learning opportunities can significantly improve their sense of autonomy, self-realization, and overall well-being.
Social support networks are another crucial capability that shapes the well-being of older adults in Pakistan. In a society where family ties are strong, older adults often rely on their children and extended families for support. However, in low-income households, where financial resources are limited, this support may not always be available. The capability approach recognizes that the ability to access social support, whether from family, community, or government services, is essential for maintaining well-being. In Pakistan, where social security systems are limited, the role of family and community support becomes even more critical for older adults’ quality of life.
Adopting a More Inclusive Framework for Assessing Quality of Life in Pakistan
The critique of the CASP framework and the advocacy for the capability approach highlights the need for a more inclusive, adaptable, and culturally sensitive framework for assessing quality of life in Pakistan. While CASP offers valuable insights into well-being, its focus on predefined domains of autonomy, control, self-realization, and pleasure does not fully capture the socio-cultural and economic factors that shape individuals’ opportunities for flourishing. The capability approach, by contrast, emphasizes the importance of assessing what individuals are actually able to do and be within their socio-economic and cultural context.
In Pakistan, where socio-economic inequalities, gender roles, and cultural values play a significant role in shaping individuals’ well-being, the capability approach offers a more comprehensive framework for understanding quality of life. By focusing on real-life capabilities such as access to healthcare, education, and social support, the capability approach provides a more accurate and nuanced assessment of well-being, particularly for older adults who face multiple forms of disadvantage. As Pakistan continues to develop and address its social and economic challenges, adopting the capability approach will provide a more realistic and inclusive framework for improving quality of life and promoting well-being for all individuals, regardless of their socio-economic background or cultural context.
Conclusion
In the context of Pakistan, assessing the quality of life requires more than just a standard set of domains or subjective well-being measures. The limitations of frameworks like CASP become clear when applied to a diverse, complex society where cultural, socio-economic, and gender factors deeply shape individuals’ experiences of autonomy, control, and well-being. While CASP provides a valuable lens for examining certain aspects of quality of life, it overlooks the intricate barriers and opportunities that individuals face, particularly in non-Western contexts like Pakistan.
Amartya Sen’s capability approach, however, offers a more inclusive and adaptable framework for understanding quality of life in such diverse settings. By focusing on what people are truly able to do and be within their specific socio-economic and cultural environments, the capability approach highlights the real opportunities—or lack thereof—that individuals face. It moves beyond the constraints of predefined domains and considers how structural inequalities, cultural norms, and socio-economic status affect a person’s ability to achieve well-being.
For Pakistan, particularly in the context of older adults and marginalized populations, this approach provides a more holistic understanding of well-being. Access to healthcare, education, and social support are critical capabilities that shape an individual’s quality of life, especially when viewed through the lens of Pakistan’s unique cultural and economic challenges. Therefore, embracing the capability approach allows for a deeper, more relevant understanding of quality of life, offering the flexibility to account for real-world conditions and enabling more effective interventions to improve well-being across the country.
In conclusion, while frameworks like CASP offer valuable insights into certain aspects of well-being, the complexity of life in Pakistan demands a more dynamic, culturally sensitive, and contextually relevant approach. The capability approach provides this by focusing on what individuals can achieve and how they navigate their environment, making it a crucial tool for developing a more inclusive and accurate understanding of quality of life in Pakistan.