Bonded labor, also known as debt slavery, has emerged as the predominant form of debt bondage in numerous developing economies. In the context of Pakistan, despite its legal prohibition, the practice is supported by an influential segment of society. This phenomenon is deeply rooted in a matrix of governmental failure, autocratic governance structures, pervasive social inequalities, and the systemic marginalization of specific communities. This study uses a distinctive dataset to scrutinize the statistical dynamics of bonded labor in Pakistan. Utilizing the Cox proportional hazards model, we investigate the likelihood of individuals resorting to debt bondage in Pakistan. Our analysis identifies a constellation of critical factors intimately linked with the profiles and household backgrounds of individuals entangled in debt bondage. These determinants encompass inherited familial wealth, acute health crises, unforeseeable catastrophic occurrences, household income levels, educational attainment, the burden of dependents, and the financial implications of dowry obligations. Furthermore, our research elucidates a significant association between the economic marginalization within labor markets and the wage disparities underscored and exacerbated by debt bondage contracts.
This paper explores the plausible approach of interreligious dialogue in a secular world. It first examines Taylor’s account of the immanent frame in his A Secular Age. This helps us to grasp the moral spiritual outlook of the modern world and the underlying moral concerns of the controversies between the religions and secularists. I then examine Taylor’s claim regarding the indispensability of transcendence in achieving the fullness of human life which is criticized by non-transcendentists and naturalist mundane transcendentists. I argue that the phenomenon of these controversies, on the one hand, is consistent with Taylor’s account of the Nova effect in the secular world, and, on the other hand, that assessing these different versions of transcendence via Taylor’s historical hermeneutical approach or Wainwright’s inference to the best explanation may raise the problem of Christian-centric or epistemic circularity. Furthermore, as we are now living in the immanent frame, interreligious dialogue cannot be implemented without the practical concerns of ordinary life. Inspired by Ricoeur’s idea of testimony and narrative identity, I argue for a kind of interreligious testimonial dialogue which integrates morality, actions, thought and experience into communication, so that it can enhance mutual sympathetic understanding, broaden the life vision between participants, no matter whether religious or nonreligious, and break through the limitation of epistemic circularity.
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