The Gender Discrimination In Pakistan Sociology Essay

The Gender Discrimination In Pakistan Sociology strainThis paper demonstrates a societal term of wo manpower and their pondering image in a perspective of social, policy-making and economic contexts in Pakistan. The explicit spectrum of sexual sufficeivity in polar academic shapes does not rectify the comprehensive humor of subject due to lack of research and constitution imple custodytation. This dissertation forgets an impound source in the light of Islamic sharia law, cultural and unenlightened state regulations towards gender substantiateing in Pakistan. Social in arbitrator, economic mastery by workforce and cultur entirelyy bindings and b beau mondes make an oppress environ workforcet for wo custodys. urban and rural, tribal and family moralistic restrictions amidst more and broader complications to the uplift of wo manpower in various argonas of Pakistan. Women in Pakistan atomic number 18 subsisting in critical social scenario and struggling to invite its di rect role and respect sufficient-bodieds in in all spheres of restliness. This study provides a small shade of womens agency in Pakistan by connecting to social, political, and economic aspects of dissimilarity. Research of necessity more empirical academic performance to identify issues and solutions regarding this burning topic.Chapter 11.1 IntroductionWomens effective in the world is an important indicator to understand global well-being. No high society can function proper(a)ly with knocked out(p) women. Aristotle the get d aver of political science had said that the state is a union of families and villages. Family plays a very important role in society, and makes the proveation of the state .Happy families pass on wellnessy societies and healthy societies argon prerequisites of strong political ordinance in democratic societies.A woman is an architect of society. She forms the institution of family tone, studys kick of the home, brings up the children and tr ies to make them good citizens. Her role in totality contributes to the building of an holy man family, ideal society and an ideal state. In order to build the happy and healthy society just about(prenominal) men and women demand for qualified rights. near half the mankind lie downs of women and they be inured as piece discriminate citizens all over the world, but particularly in developing states they ar oppressed in diametric sectors of heart. In these developing countries maven of the living examples is Pakistan which has been coming across this issue since it got independence in 1947. Womens lives ar controlled and molded by various gender discriminatory structures in Pakistan. Their contribution to the drudgery and physical hardships are not acknowledged. A woman suffers in education, health and gender biased feeding and recreation pr forgeices. As a gentlemans gentleman being she is denied from her suffer identity. In nearly parts she is leaseed as comm odity owned by her br early(a) and father before labor union and therefore by her preserve. She does not nonplus the power to make a closing for her life. Some champion else pick outs decisions on behalf of herself about marriage, education or giving stomach to a child.In this paper I will explain the situation of women with a special focus on contrariety against them in diverse offices of society. What are the chief(prenominal) obstacles in the development of womens rights. what is more I am in renderition going to explain womens rights from an Islamic point of view, since this is sometimes employ as an explanation or an exc practise, for violating womens man rights.The essential t severallying communicated to each woman in this patriarchal society where I myself grew up, is to stay a quiet viewer, even as a silent party to all unfairness d angiotensin-converting enzyme by a man.Women from 48% of the inhabitants in Pakistan. A huge number inhabits in artlessside areas, where essential facilities are lacking and womens rights are mistreated. In those areas they are kept away from education, dont choose access to schools and colleges and common perspectively became victims of honor annihilateings, attack, early marriages and gender divergence.In extraneous areas, women are treated as slaves and remains under their men only if as a labor force. Usually their fate will be decided by their married mans, fathers and br opposites, which are often called antheral dominating societies.They do not consider the right to make a decision concerning important aspects of lives. For instance, marriage is also a kind of business among rich and pitiful families this tradition exists twain in the villages and cities, which is extremely infringing on their rights to exist. In some of the areas the customary act of Swara is largely prevalent especially in Khyber Pakhtoon Khwa and Balochistan ( provinces of Pakistan), by the virtue of which, instead of giving air m aney as badl-e-sulha(retribute) an acc apply family gives their lady friend or girls in marriage to an aggrieved family as compensation to settle down the blood feud between them.In this study I substantiate used the concept of Martha Nussbaum ,, competency show up,, harmonise to her the ten capabilities are life, corporeal health, corporeal integrity, senses, imagination and thoughts, practical reason, Emotion, Affiliation, Other species, Play, and control over ones environment. These capabilities are link up to one some other in more complex slipway. It essential be protected and guaranteed in order to harbour happy and successful life.1.2 Aims of the thesisThe topic of this assignment is discrimination, a very broad term which for this thesis collect been narrowed down to,gender discrimination in Pakistan.In this study my blueprint is to analyze the situation of womens rights in Pakistan. How they are discriminated in different spheres of life and wh at are the main causes of discrimination.1.3 Research QuestionsMy research question is following.1. What are the study causes of gender discrimination in Pakistan?1.4 Methodology and blighterrialThis thesis is a qualitative case study of Gender discrimination in Pakistan in order to collect qualitative info for this research I vex chosen to use secondary materials such as countersigns, internet materials, and some relevant phrases related to my study. In theory. I absorb used the bookWomen and human development by Martha C. Nussbaum except from course literature. I consent used the main book Al- ledger and different articles from journals. Apart from this I fill also used materials from UN resources such as articles from very designs sources from internet and data from newspaper have also been used.1.5 Chapter OutlineIn this paper I start my work with a brief introduction to the field. In the second chapter womens situation in Pakistan is described briefly and some articl es from CEDAW and the constitution of Pakistan is described. Furthermore the women status under sharia law has also been discussed. The subsequent chapter 3 discussess the main reasons of creating discrimination and inequalities between men and women in Pakistan. In chapter 4 I have analyse the topic and then finally I have given the conclusions with the answers to the research questions.1.6 Theory.Martha Nussbaums Capability ApproachNussbaum presents the important ingredients obligatory for living an honor commensurate life. Her concept is derived from the Aristotle notion of human beings as a political animal and from Marx idea that the human being is a creature. She thinks that her failment is a defensible theory of justice and although a partial one and calls it the capability approach.Capabilities are important for the achievement of well-being for everyone. It helps to compare one nation to another(prenominal). In Nussbaum view, the capability approach is used in abbreviat ion of women human rights. This is because the capability approach provides a social and political mannikin to implement the solution to the problems of human welfare. It also provides a guide for policy makers and brasss ( Nusssbaum 2000, P-14).harmonize to Nussbaum the ten capabilities are following.Life. A mortal must be able to live to the end of a human life of normal length, not dying prematurely, or before ones life is so lessen as to be not worth living.Bodily health. A person should be healthy, including reproductive health, to be adequately nourished and to have proper shelter.Bodily health. Must be able to move freely from one place to another, having ones bodily boundaries treated as sovereign, i.e. being able to have physical security and having opportunities for sexual satisf filter and for choice in matters of copy and so onSenses thought and imagination. Everyone in society has to be able to use the senses, to think, to imagine and reason. To do all these thi ngs in the proper way they all need adequate education and basic scientific and mathematical training. In order to be able to use thought and imagination everyone has the right to freedom of expression, choice of religion and free association in order to be able to search for the ultimate meaning of life in ones own way( Nussbaum 2000, p-78).Emotion. Everyone has the right to be attached to things and deal outside ourselves, to administer and love for those who care and love for us, to grieve at their absence, in general, to love, to grieve, to have it away desireing, gratitude, and justified anger. Do not harm other emotions with fear and anxiety. functional reason. Everyone in society has the right to plain their own life in a good way without any interference from others.Affiliation. Being able to recognize and show respect for other human beings, to engage in different forms of social interaction, to be able to understand the situation of another and to have compassion for t hat situation. Further to have the ability for both acquaintance and justice. Being able to be treated as a salubrious human being whose worth is equal to that of others. Protection against any grapheme of discrimination on the ground of sex, race, religion, ethnicity etc. ( Nussbaum 2000, p-79)Other species. ,, Being able to live with concern for and in relation to animals, plants, and the world of nature,,Play. Everyone has to be able to have recreational activities and to be able to laugh and to play.Control over ones environment. A. Political. Being able to make believe part in political activities of their own choices, having the right of guard of free speech, association and political participation.B. Material. Being able to hold movable and immovable proportion, having equal property rights of possession and ownership, having equal opportunity for employment. (Nussbaum 2000, p-80).The supra items on the list are interrelated to one another in many complex ways. One of t he most in effect(p) ways of promoting womens control over their environment and their effective right of political participation, is to promote womens literacy. According to Nussbaum a woman who can seek work outside the home have exit option that helps them protect their bodily integrity from assaults within it. She futherly says that reproductive is related to many complex ways to the practical reason and bodily integrity. As a result this gives us more reason to avoid promoting one at the expense of the others ( Nussbaum 2000. P-81).Women do not have a chance to live a valuable life. Nussbaum thinks that this is because of lack of support for basic functions of a human life. She thinks that the capability approach serves as a good basis for a specific political conception and a specifically political overlapping consensus (Nussbaum 2000, p. 14). According to her these capabilities are very important for individuals lives and are connected to each other in many complex ways. Th ese capabilities must be fulfilled by the government instutions especially in women casese in order to have happy and success beat life. As we see that in a country standardised Pakistan all the above capabilities are broadly missing in womens lives and leads them to discrimination in different spehers of life.Chapter 22.1 Women situation in PakistanPakistani society is a potent dominated society where women are isolated from different spheres of life which is by chance due to the gatheringal norms prevailing in society. The status and role of Pakistani women in all aspects of life have been highly undermined. almost women in rural areas work in the fields and industries in Pakistan. It is a forgetful and illiterate majority, which commonly lead a life of physical hardship, long hour work for which there is neither reward nor compensation (Mumtaz/ Shaheed, 1987p-78).Most of women in rural areas have to perform double burden of house servant and outside work. Usually they g et up first and last to bed. They are the first to prepare breakfast, clean the house and wash the utensils before place setting out on their outside work. Although in urban areas the conditions of women are better than those of the rural, yet the old traditions and religious restraints have hindered the independent and free elbow grease of women (Mumtaz/ Shaheed, 198778).The women in Pakistan are approximately equivalent to men in numbers. They live in the most diversify site of the tribal, feudal or urban nicety. In Pakistan women can be an extremely qualified and self-confident original or a diffident peasant toiling along with her menfolk.They have traditionally been expected to live under the constraints of purdah. Therefore, the analysis of womens life and status in the society cannot be adequately carried out without taking into account statement the importance of purdah as a constant element in everyday life in Pakistani Muslim culture.Mostly women proceed Pardha while coming out of domestic environs or merge up with other sections of society. Basically Pardha, or veil, is meant to segregate the womenfolk from the male section of the society. Women are not prohibited from working but at the uniform time are supposed to observe strictly the rules of morality (Hanna Papanek, p 517,518).Due to Pardha system, most of women have to take up work at home. They involve themselves in dressmaking, embroidery, knitting etc. In the areas like Khyber Pakhtoonkhwa and Balochistan, life is regulated and governed by strict beliefs and behavioral patterns (Fariha Razak Haroon p 5).In remote areas women do not have rights to say anything in all aspects of their lives including their marriage choice. In populated provinces of Punjab and Sindh a woman can keep her connections with her family afterward marriage. She can expect support from her fathers and brothers in case of separation and dissociate from her husband. In Sindh and Punjab, women work in the fields with their menfolk collecting fuels and in some cases working on the construction sites shifting material from one place to another.2.2 State violation of womens rights in PakistanAlmost all kinds of disgusts are connected against women in Pakistan, including, murder, rape and gender discrimination.In 1971 Pakistani military took action on the East Pakistan now called Bangladesh in which serious crimes were committed against the civilians and especially women. During 9 month operation Pakistani military raped 200,000-400,000 women and late girls.In 2002 at 28 stratums old women Mukhtara Mai was gang-raped in Punjab in front of her village by the Jirga (court of village elders) decision for the alleged mistake of her 12 forms old brother.In 2006 in her blog for the BBC, Mukhtara tells another story of a rape victim in Punjab, Shamshad Bibi, a poor woman who was gang-raped during a visit to the famous townspeople shrine town of Uch Shareef the police declare it to be a case of c onsensual sex. (Soraya Makhdoom, 20091)To add insult to injury the Pakistani president and Dictator ordinary Pervez Musharraf complained that his country was unfairly portrayed a place where women were subjected to violence. The Washington post, published in an interview with General Pervez Musharraf in which he stated, A lot of people say if you want to go abroad and get a indorse for Canada or citizenship and be a millionaire, get yourself raped( BBC, 16 September 2005).According to the kindred paper the Canadian government and human rights activists declared Pervez Musharrafs effrontery as outrageous lie only one known rape victim, a lady doctor assaulted by a military incumbent had moved to Canada.That lady doctor was Khalid Shazia, working in Pakistan petroleum in Baluchistan. She was raped by an army captain in January 2005. This incident make the local Bugti tribe furious for whom such outrageous acts were against their norms and values. As a result they attacked the gas field. But instead of presenting the rape issue General Pervez Musharraf sent more soldiers and arms to guard the installation. Baloch leadership wanted justice for the rape victim.Nawab Akbar Bugti said,As long as the perpetrators of this heinous crime are not dealt with, there can be no talks.As a result General Pervez Musharraf regime killed Nawab Akbar Bugti an eighty year old leader fighting for his country Balochistan in august 2006 (Suraya makhdoom , 2009P-1).2.3 The CEDAW radiation pattern and Pakistan.The convention on the Elimination of Discrimination against Women (CEDAW) has enriched of terms regarding how to eliminate gender discrimination against women.Article 2 of the convention states that the state party has the responsibility to undertake legal protection and the laws which leads to gender discrimination should be changed or abolished (Article 2 of CEDAW). In article 3 it has been stated that the upbringing of children needs divided up responsibility which mean s that a father should also contribute in upbringing the kids, as it is not only a mothers job. The convention states that women have equal rights as men e.g. they can work with NGOs, they have the right to cast votes, this part has a very springy role as this approach can help a countrys economic growth too. The convention has emphasized on the equal rights of women in education, sports, career and health etc. (Article 10 of CEDAW). In article 14 it has been stated that state should disregard the problems faced by rural women. This is the most relevant article from Pakistan as the rural women come across lots of problems and they do not have awareness how to deal with such problems. Another important article is 16 which usually violated in Pakistan, which is about the marrying of women to a person of their own choice. In Pakistani society especially in pushtoon (Pakhtoonkhwa) and Balooch (Balochistan) tribes, the parents take the decision on behalf of the girl, without even askin g her opinion (Aniqa, 2010 p-1).The above articles are mostly relevant for our society,which is also covered by Nussbaum in her apparaches but it is bittersweet to say that any of the articles and approaches has not been enacted in Pakistan. Article 18 has clear stated that the parties to the convention has suppose to report to UN within a year of signing the convention regarding the progress, whereas Pakistan joined the CEDAW convention in 1996 and has reported only once yet (May 2007) (Aniqa, 2010 p-1).2.4 Womens rights in constitution of PakistanIn constitution 1973 of Pakistan from article 8 to article 28 describe the fundamental rights which are to be available to all citizens, men as well as women wherever they are, as well as all people temporarily or permanently in Pakistan. moreover the freedoms guaranteed can be curtailed or taken away by the government on the grounds of integrity of the reign of Pakistan, maintenance of frequent order, public morality. But these re strictions can be challenged in the superior courts. The executive is bound to implement these rights and the judiciary is bound to take notice of violation and provide redress on individual complaints (constitution of Pakistan 1973 article 8 and 28).The basis of fundamental rights is laid out in Article 4, which states that it is the inalienable right (i.e., can never be taken away) of individuals (citizens wherever they may be as well as individuals newly in Pakistan) to be treated in accordance with the law. It guarantees the protection of liberty, life, body, reputation and property of an individual (constitution of Pakistan 1973 article 4).2.5 Women Status under sharia LawIn Arabic sharia means, path, It is a position which guides all aspects of Muslim life including daily routines, familial and religious obligations and financial matters. It primarily derived from the Quran and hadith the practices, sayings and teachings of the prophet Muhammad (PBUH)It is a position which c overs every aspect of life for both men and women and is incompatible with the standards of liberal Western societies and the basic principles of western human rights that include equality under the law and the protection of individual freedoms. The sharia code gives equal roles to men and women and not contradictory roles, when women had no rights in the world it declared, And women shall have equal rights to the rights against them, according to what is equitable (Al Quran Surah Baqara 2.28). However the task assigned to both of them is not same. They have given different capabilities by their creator, and the task assigned to them is based on those capabilities. This distinction is inseparable and not an error which has to be corrected, this is only for the purpose to build a healthy and prosperous society.In different verses in the Quran idol has discussed women as well as mens rights. Allah says, for Muslim women and Men, for believing men and women, for women and men who ar e patient and constant, for true men and women, for men and women who humble themselves, for men and women who guard their charity, for men and women who fast, for men and women who engaged in best practices, for them perfection have forgiveness and great reward. (Al Quran Surah 33.35)Any kind of discrimination based on gender is sinful offenses and are against the teaching of Quran and the sayings of the Prophet (PBUH) teach the lesson of equal rights of men and women. Islam does not consider women as subordinate to men and just follow them without any reason. Women have full freedom as individual and will be asked for her practices. ( Jamal Badawi 2007, p-6). As we have discussed earlier Pakistan is a country where culture and traditions have great put to work on people lives, they follow it without even caring of sharia laws.2.5 shariah law in PakistanIn Pakistan there is triple legal system. Which consist of the general law (state law) of Pakistan, secondly the customary law and thirdly shariah law law. In general law or in constitution the current status of Sharia law is unclear. It provides for the instauration of the triple legal system, acknowledges the existence of Sharia law in Pakistan and recognizes the associated court system, but the jurisdiction of Sharia courts is set to matters of individual(prenominal) status and therefore does not extend to the felon jurisdiction. This is attributed to it by the penal codes that have been adopted at the level of states. The fundamental law does not explicitly state, however, that criminal matters are the exclusive jurisdiction of federal official courts and it is therefore possible to address criminal matters in Sharia courts. regardless of the jurisdiction of Sharia courts, it is possible to appeal Zina (Sex without marriage) cases on the grounds that their penalisation is inconsistent with the human rights provisions of the Pakistani constitution. For instance, Chapter II Article 19 enshrines hum an dignity as a value of the Pakistan legal order. It seems improbable that the public nature and prolonged pain associated with lashing and stoning sentences would be found to be consistent with the dignity provision of the Constitution (Walter, 2001).Chapter 44 Reason of Women Discrimination in Pakistan4.1 Male dominationPakistani society is mostly male dominated society. The behavior towards women is reflected like women are the males property. She has to remain under the mans control. She cannot take any decision on her behalf. In some areas of rural Sindh and Khyber pakhtoonkhwa ( provinces of Pakistan) a girl cannot decide for her marriage. Her parents have to take decision on her behalf. If she takes the decision for herself she can be killed or punished.Household responsibilities are given to them at a very young age. Taking care of others and sacrificing her rights is a part of her life and to get married is her ultimate tendency in her life. In rural areas the the viole nce against women is considered the right of man. Usually men use their power to beat and abuse women in all spheres of public and private life. It is present in the workplace, family and in the community. Intimidates, humiliates, violence and perpetuated fear in women. As women are bleached so they usually controlled by men in many spheres of life (Allama, G.A. 1998,P-22).4.2 Customs and lawsWomens lives are usually governed by local customs rather than statutory laws of the country. Customs and tradition pass up women basic rights. Access to legal rights is usually denied. The bad customs like honor killings are highly praised in rural areas of Pakistan.The law of Diyat and Qisas (retribution and family distribution of money) contains discriminatory provisions and ambiguities. The Qisas and Diyat law may encourage the murder of women by making it possible to absolve murders.Another area of discrimination against women in mostly rural areas of Pakistan is linked to the question of the age of puberty. As girls reach to puberty at an early age, they are considered mature at a younger age than boys. Therefor they receive harsher punishments for the same crimes in the same age as the boys. For instance if a young boy is found to be guilty of rape, his punishment will be less than that of a girl of the same age.In Pakistan generally men dictate women in different sectors. They want to dominate them.physical mobility of women is restricted. They are not asked in mate selection. In the name of tradition and culture a woman is told that she must be gentle, submissive, patient and forgiving. She is not allowed to go anywhere without the consent of her husband even to her parents house. Culture of oppression exists in rural areas of Pakistan. Men weigh that women are inferior. They usually marry twice or thrice. This is a culture that denies their social, political and legal rights. It gives them no identity at any level (Allama, G.A. 1998,P-24).4.3 Income disparit yOne of the reason of women discrimination is income disparity which has do them economically weak. Improvement in womens financial status is very important to their overall betterment. Women cannot get their rights until they are financially strong and economically independent. Women play the main role in national development. But unfortunately their role is seldom recognized. Usually women work is unpaid and even if they are paid its usually less than men. Women are not given property rights and usually husband has the control of money and property (Allama, G.A. 1998,P-25).4.4 Role of mediaMedia play a discern role in reflecting the values and norms of ones society. It helps to change peoples views. Media shows that the women are physically weak and subordinate to men. The media are controlled by the state, electronic media especially television, have been indecisive to highlight the issue, avoiding documentaries and talk shows domestic violence, rape and incest. While highly severe incidents like gang rape may occasionally appear in the regular news bulletin.The local rural press media have a mixed policy covering women issue not infrequently with prejudicious slant and giving far more space to barbaric and traditional perspectives and viewpoints on women. In all over the rural areas the patriarchal office persists in the newspaper .The media either electronic or print have the same attitude towards sexual harassment violence. If a girl is sexually abused, the entire blame is put on her clothes, on her beauty or on the the fact the she was in the street at that time, whereas the abuser act is usually justified because he was young, he was drunk and his sexuality was out of control. Thus we can say that the media also play a vital role in gender discrimination in a society (Allama, G.A. 1998,P-26).4.5 Lack of practical implementation of rules RegulationsOne of the main reasons of gender discrimination in Pakistan is the lack of practical implementatio ns of rules and regulations. The 1973 constitution of Pakistan is enriched of the fundamental rights to all citizen men as well as women. The executive is bound to implement all the fundamental rights and the judiciary is bound to take notice of violation and provide redress on individual complaints (1973 constitution of Pakistan ). Article 4 of the convention covers inalienable rights (i.e., can never be taken away). It guarantees the protection of life, body, protection of liberty, reputation and property of the individual. The above rights are also mentioned in Nussbaums capability approach. According to her theses rights are connected to each other in many complex ways and necessary to be satisfied in order to have a happy life and the government is responsible to take care of these rights. But as we see that all the above rights are mentioned in the constitution but are not practically implemented in Pakistan (1973 constitution of Pakistan,Article 4).Pakistan is also a party to the convention on the Elimination of Discrimination against Women which has enriched of Articles regarding how to eliminate gender discrimination against women. But it is bittersweet to say that no articles of the convention has been practically enacted in Pakistan.4.6 Islamic fundamentalismIn Islamic fundamentalists think that the struggle for womens rights as a western conspiracy. They consider women as inferior and their main duty is to please men. Women have been oppressed and segregated from from different spheres of life in the name of Islamic culture. According to many Islamic scholars, the customs and traditions are un-Islamic. But fundamentalists defend them in their own way. They include the practice of honor killing which allows male members of the family to kill female members for having sexual relations without marriage. Swara is a custom in the tribal district of Khyber pakhttonkhwa and Punjab (provinces of Pakistan) under which girls are given in marriage to men of rival or tribes in order to settle cases of murder and other blood feuds (daughters and sisters of accused murders are given to affected families to release their fathers and brothers). The girl is then treated harshly in the rival clan. Islamic fundamentalists never raised their voices against these inhuman and cruel customs and traditions. Love marriage is considered a crime and sin according to the religious leader. These fundamentalists and religious parties are against the ,Hudood, laws. These were the laws introduced by the military dictator, General Zia-UL- Haq, in 1979 to viciously curb womens rights. According to theses horrendous laws, a rape victim needs the evidence of four male witnesses in order to prove her claims in the court. If she fails to provide this, she will be charged with adultery (sex with her own consent) which means imprisonment for between 5 and 15 years. These laws were made by a dictator for their own come to but in the name of Islam. According to a report made by professor Shaheen, a minister during the period 1999 to 2002 95 % of cases registered under the Hudood laws are false. Hudood laws have proved to be instruments of personal interest. These religious leaders are using religion to oppress women and other sections of society. The rise of fundamentalism is a threat to womens rights (www.socialistalternati