Women in Pakistan
The status of women in Pakistan is one of systemic gender subordination even though it varies considerably across classes, regions, and the rural/urban divide due to uneven socioeconomic development and the impact of tribal, feudal, and capitalist social formations on women's lives. In modern Pakistan, women have held high offices including that of the Prime Minister, Speaker of the National Assembly, Leader of the Opposition, as well as federal ministers, judges, and serving commissioned posts in the armed forces. Major General Shahida Malik, attaining the highest military post for a women.
- I’ll do everything I can to discourage polygamy—besides it causes no small economic problem. Often the wives are separated in different houses or cities, as in my case. And not everyone can afford it, as I can.
- Ali Bhutto, quoted in Oriana Fallaci. (2011). Interview in : Interviews with history and conversations with power. New York: Rizzoli.
- The first thought a Western woman has when she arrives in a rigorously Muslim country like Pakistan is that she appears to be the only woman to have survived a tsunami that has washed away all the others.
- Oriana Fallaci. Quoted in De, S. C., & Harss, M. (2017). Oriana Fallaci: The journalist, the agitator, the legend. quoting The Useless Sex: Voyage around the Woman, 1961.
- This strip of land where there are no unmarried women, or love matches, and where mathematics are considered an opinion, includes six hundred million people, half of whom, more or less, are women who live behind the darkness of a veil. More than a veil, it is a sheet that covers her from head to toe like a shroud in order to hide her from the eyes of all but her husband, her children, or a feeble servant. This sheet, which is called purah or burka or pushi or kulle or djellaba, has two holes for the eyes, or a fine mesh opening two centimeters high and six centimeters wide. The wearer gazes out at the sky and her fellow man like a prisoner peering through the bars of her prison.... It is the immense reign of Islam.... These veiled women are the unhappiest women in the world. But the paradox is that they don’t know it because they don’t know what exists beyond this veil that imprisons them.
- Oriana Fallaci, quoted in De, S. C., & Harss, M. (2017). Oriana Fallaci: The journalist, the agitator, the legend. quoting The Useless Sex: Voyage around the Woman, 1961.
- In Pakistan, [Oriana Fallaci] has her first painful encounter with Islam. She comes across a wedding procession in Karachi. The crowd carries a figure hidden behind a pile of red fabric, like a package. Who is that? she asks. Nothing — a woman, she is told. Shocked by these words, Oriana asks to interview the bride. The guests oblige, even though they cannot understand what could possibly interest this foreign journalist. They unwrap the bride. She is a young girl with a pale face; her eyes are closed and coated with silver dust. She’s crying. Oriana tries to console her: “I told her there was nothing to cry about. I had seen the groom and he was handsome, and seemed kind.” She is lying. The groom is a smarmy man who has already tried to seduce this Western journalist who goes around with her arms uncovered. But Oriana is deeply moved by the child bride’s sadness and wants to help. The women in the wedding party do not understand her attitude. “All brides cry,” one of them tells her. “I cried for three days.”
- De, S. C., & Harss, M. (2017). Oriana Fallaci: The journalist, the agitator, the legend, quoting The Useless Sex: Voyage around the Woman, 1961.
- And yet one must be thankful for some mercies: in India, Muslim women do not live in a country in which the ulema have the power to enforce their decrees. In Saudi Arabia, in Pakistan since 1977 when Zia ul Haq promulgated the Hudood Ordinances, ... that power derives from and is conjoint with the power of the state.... In either event, the results are tragic. Several of the horrid cases have been much written about. Adultery and rape figured prominently in Zia’s Hudood Ordinances. For adultery, there had to be four, reliable, adult, Muslim, male eyewitnesses to actual, physical penetration—the stated purpose was to protect persons from being falsely accused. In several cases of women, in particular single, unmarried women, who had been raped and had become pregnant, the requisite eyewitnesses could not be produced. But their pregnancy was proof positive that they had had illegal sexual relations. And so, while they had been victims of rape, they became the accused—accused of zina, adultery: their charge that they had been raped became a confession of their having had illegal intercourse; and the fact that they were pregnant became proof positive. In a typical case, fifteen-year-old Jehan Mina was raped by two of her male relatives. She became pregnant. She was sentenced to 100 lashes. A higher court, out of ‘charity’, reduced the sentence to ten lashes. Thirteen-year-old Safia Bibi was blind. She was employed as a maid. Her employer and his son raped her. She became pregnant. The rapists went scot-free. She was sentenced to three years in prison, and thirty lashes— the flogging was limited to thirty lashes, the court said, out of leniency for her being blind. The case became a cause célèbre. Asma Jehangir, Hina Jilani and other human rights activists mounted a vigorous challenge. Pakistan’s Federal Court set the judgment aside—though it concurred that the evidence against the father and son was insufficient. And young Safia survived. But cases that are just as baseless and just as weighed against women, and the extreme fear they generate, have continued—under ‘laws’ that range from rape to divorce to blasphemy. At one time, it was reported that almost 70 to 80 per cent of undertrials languishing in Pakistan’s jails were women who had been charged with offences of this kind.
- Arun Shourie - The World of Fatwas Or The Sharia in Action (2012, Harper Collins)
- "...Many both inside and outside Pakistan have come to believe that unequal treatment for poor and disadvantaged Pakistani women is a price worth paying for stability and harmony in a country seen as pivotal in the fight against extremism. Yet the world must be clear that this cannot be so. The very women who have paid the heaviest of prices under rising extremism and militancy, from attacks on schools to coping with displacement, must have their rights and concerns placed at the forefront in Pakistan...."
- Basit Mahmood in Pakistan’s Jirgas and Women’s Rights, the Diplomat .com 2018 January, 4.