Education Among the Pakistani Women Essay Example

patriarchal in its social and cultural status.

During the early stages, men and women are separated into different spheres, which becomes a way of life. For women, home is considered the legitimate ideological space, while men dominate the outside world. This false ideological discrimination between the interior and exterior realms is upheld by the concept of honor and the tradition of seclusion (head covering and privacy of women from the sight of men or strangers) in Pakistan (Country Briefing Paper).

In 2000, the male award became linked to women's sexual behavior, while the family's award placed significant importance on women's gender. Although adult females are allowed to work, they are expected to strictly adhere to moral regulations at the same time.

They may face pressure to conform to traditional roles as a "good" girl or married woman or to have the freedom to pursue the career they desire. Status is determined by one's social position, and women, in particular, encounter daily discrimination due to their gender.

Pakistan, as a developing state, has a lower global position. Pakistani women have various roles, one of which is being a "Pakistani". However, this social position can be achieved either by birth or through societal expectations.

Being Pakistani is not her only social position. She is assigned the position of a girl when she is born and achieves the position of a married woman when she gets married.

When she has children, she becomes a female parent in terms of only occupying a position. The three different roles that Pakistani women achieve are daughter, wife, and mother. She is not recognized for anything else.

In society, working women or those in any occupation are

often overlooked and not given recognition. They are seen as insignificant and not expected to hold any other position. Women have been fighting for equality and equal rights throughout history, but their status in terms of prestige and honor has been largely ignored.

Nevertheless, the ongoing struggle for honor and respect persists. Within Pakistani society, women are assigned a lower status, which is not achieved or earned but rather bestowed from birth. It is typical for the majority of Pakistani families to prefer having a male child.

As a result, when he had a girl, they felt ashamed and considered her to be worthless in the eyes of her parents, which led to him taking charge of household affairs.

The way in which the neighbors view her, progresses over time until the society as a whole adopts the same judgment. This then becomes the norm or a part of an ideology. Subjugation is an inherent aspect of a Pakistani woman's life, particularly in rural regions.

As a adult female is turning up, she must listen to her male parent who decides whether she obtains instruction and who she would get married. After matrimony, her hubby and in-laws are the determination shapers on her behalf, who chiefly make up one's mind how many kids she would hold and whether she is allowed to work outside the family. In a woman’s senior old ages, her boies decide the destiny for the remainder of her staying life.

Women in Pakistan generally submit to dominant males and experience societal oppression through the imposition of stereotypical roles, resulting in their obligation to conform to these roles.

After getting married, women are expected to fulfill

three distinct roles: being a wife, being a mother, and maintaining sexual purity in all aspects related to these responsibilities.

Women are obligated to follow specific societal expectations and principles. They are required to avoid committing adultery and instead concentrate on maintaining their family's reputation by acquiring traditional labor skills, displaying good manners, and dressing modestly. It is crucial to acknowledge that women go through a cycle which begins during girlhood.

Getting married and becoming a mother results in the birth of a daughter who is expected to emulate her mother's lifestyle. This societal arrangement brings attention to women's roles, offering an insightful perspective on their experiences.

As soon as she is born into the household, the daughter's role begins. Her main responsibilities include cleaning the house and assisting her mother with the chores. Additionally, she is expected to take care of the chorus.

Function nutrient is important for her, and if she is fortunate, she travels to school in a highly unhygienic, small populated school. It is common for her to get married at a very young age, which often leads to her not being able to finish her education.

Her father, according to both cultural and spiritual beliefs, plays a significant role in determining whom she should marry. Islam dictates that the person one will marry is already predetermined. It is the father who has the authority to make this decision.

The girl must be handed over by a wali, who is either her oldest brother or male parent. This act gives the husband a higher authority or status. The married woman has a similar role to that of the girl and is expected to maintain her husband's honor

by being quiet and following his lead.

The text underscores the significance of women in society, specifically as mothers. It stresses that girls acquire cultural norms and guidelines from their mothers and subsequently apply them when raising their own children. This forms a cycle that persists unless disrupted. To disrupt this cycle, women must recognize their significance in the overall plan and comprehend that they possess a voice and the ability to alter their beliefs without contradicting their faith.

Instead of tolerating political corruption within the regulating system, it is important to stand up for their rights. Utilizing academic resources and seeking planning support is a logical approach to address this problem. However, the political and cultural systems make deliberate efforts to impede these initiatives. As a result, the negative effects of societal pressures and inadequate education on women's economic involvement are severe.

The female labor force participation rate in Pakistan ranks as the second lowest globally (Jehan, 2000). Data indicates that a considerable portion of women are involved in agriculture and the informal sector. Nevertheless, within the most impoverished areas, there exist prospects for women to engage in domestic services such as sweeping their immediate surroundings.

In Pakistan, it is common to employ building workers and hired laborers. However, women are restricted to specific industries like textiles, food and drinks, and pharmaceuticals. This societal norm limits professional opportunities for Pakistani women, excluding them from well-paying jobs and confining them to low-paid occupations with less mobility.

Different countries have varying gender-defined functions, with some being stricter than others. One main issue is the lack of education in rural areas, which limits the capabilities of women. Currently, 18% of females have

less than primary education (Ibraz).

According to Ibraz (1993), the situation for Pakistani women in rural areas is not as favorable compared to urban areas, where women have been able to overcome some traditional barriers through access to education. Another obstacle preventing Pakistani women from attaining higher levels of education is the cultural norm of marrying them at a young age. The average age of marriage for females is reported to be 17 years (Ibraz, 1993). Once married, the husband’s beliefs often dictate that the wife’s primary role is to take care of the household and family, rather than pursuing further education or working outside the home.

Cultural beliefs such as maintaining the family's honor result in women rarely communicating with men outside their family. If any communication is necessary, they adjust their religious headdress to ensure that proper protocol is followed and communicate with minimal eye contact and enthusiasm. Another cultural belief, such as valuing honor killings, also motivates males to warn females about the consequences of not adhering to norms and even encourages them to carry out an execution if the woman is found guilty.

Furthermore, in rural countries, there is a prevailing belief that education empowers women to rebel against their families. This belief also supports the practice of not investing money in girls' education. In terms of social identity, women who have the courage and resourcefulness to leave their families are labeled as 'heathen' or 'witchy', and other women in the community are prohibited from interacting with them.

Consequently, stripping adult rebellious females of their societal identity or, in extreme cases, reducing their societal identity through media propaganda and word of mouth

is a frequently employed method of control. This approach proves highly successful by causing women who adhere to societal norms to disrespect and belittle those who challenge the discriminatory social structure. The dominant male ideology bears responsibility for this.

Despite efforts to improve it, the health status of adult women in Pakistan remains subpar compared to other countries. Notably, life expectancy for males exceeds that of females in Pakistan. Additionally, a significant number of women—approximately one in every 38—die due to complications related to pregnancy.

The wellness of Pakistani women has never been a priority in 2009 due to their unequal status in society, both culturally and traditionally.

The wellness system exploits gender inequality and resists implementing measures to improve women's well-being, leading women to endure mistreatment from the system. This increases their likelihood of seeking alternative interventions. According to the 2009 Annual Report, over 80% of adult females choose home births with unskilled birth attendants. Additionally, women face social and domestic control over their gender.

The wellness services provided to males and females are influenced by their economic dependence on work forces and limitations on their mobility. Furthermore, they also address issues related to honor, violence, and rape.

Pakistan faces multiple societal problems including domestic violence, honor killings, and illegal trafficking of adult females. In Pakistani culture, women are viewed as representations of men's honor and are expected to protect their virginity and refrain from sexual activity. However, if a woman engages in an illicit sexual relationship, she not only brings disgrace upon her family but also loses her right to life (Amnesty International, 1999).

In public, the adult male demonstrates his ability to protect his reputation by

openly killing the adult females who have tarnished it. These acts are done openly. Harsh penalties are imposed for being late with food, for giving a reply that challenges authority, and even for leaving home for family visits. Severe measures like honor killings occur for various reasons.

Expressing the desire to choose a partner and marry them of one's own accord goes against societal norms, as most marriages are traditionally arranged by fathers. Divorce is viewed as an act of rebellion and women are punished for tarnishing male honor. Rape is considered a deeply distressing occurrence for Pakistani women, resulting in the execution of rape victims. The Pakistani government has not taken any measures to combat honor killings (Amnesty International, 1999). The political system is flawed, with laws and government institutions that are meant to safeguard the population being infiltrated by corruption.

In Pakistan, bias is prevalent as adult women are assigned a lower status and deemed unequal. This bias is ingrained in the society, where it is institutionalized for women to be subordinate to men who are considered superior. Regrettably, the practice of looking down upon women has become commonplace in Pakistan. A glaring illustration of this injustice can be seen through the ordeal of Shazia Khalid, a victim of rape.

She was a medical physician who married and was offered a job by a government-run facility. Her husband worked in another country. She stayed at the facility, which was secured by armed forces. She was repeatedly raped during the night and the military prevented the police from investigating, keeping her silent.

To prevent embarrassment to the armed forces, General Musharraf, the president of Pakistan, publicly labeled

the rapist as an inexperienced individual. Furthermore, he and others further victimized Shazia by accusing her of being a prostitute. As a result, Shazia reached a point of desperation and attempted suicide, but thankfully her child's plea for help saved her.

Her narrative increased media attention and further humiliated the president of the state. Her family was asked to leave the country by the order of the government. They decided to immigrate to Canada, but because immediate actions were required, they were told to stay in England where they would be further assisted by the authorities to travel to Canada. Upon landing in England, they were abandoned by the authorities and are now living on welfare, waiting for their admission to Canada (McKenna, 2006). Egocentrism plays a significant role in the hearts of Pakistani men.

Their pride and recognition hold a position of prestige, implying that its value is greater than that of a woman's life. They established this social norm, which is widely accepted. Deviating from this norm results in negative consequences. Because of the pervasive corruption in institutions, many Pakistani women have suffered in their struggle for equal rights.

Various organizations such as the Women’s Action Forum, the Pakistan Women Lawyers’ Association, the All-Pakistan Women’s Association, and the Business and Professional Women’s Association are supporting projects across the country that aim to empower women.

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They have been involved in various activities such as establishing legal aid for destitute adult females, opposing the gender-based segregation of universities, and bringing attention to and condemning incidents of violence against women. The Progressive Women's Association (PWA) and the All

Pakistan Women's Association (APWA) are made up of educated individuals. An example of their political activism is their push to change the laws regarding rape in Pakistan known as the "hadood regulations." They have been quite effective in setting a milestone for women standing up for their rights in the country.

Based on the arguments presented in the paper, the primary reasons for the low status of Pakistani women are their lack of education and adherence to cultural values. This has resulted in negative consequences such as gender inequality in employment, poor health, and early marriages with high rates of childbirth mortality. Moreover, Pakistani women who lag behind in education are unaware of their legal rights and are compelled to prioritize their family duties.

Although this paper primarily targets adult females in rural areas of Pakistan, the cultural and traditional aspects of life still affect women in middle and upper classes, though to a lesser extent. This creates a significant gap between less restrictive and more restrictive groups of women. As a result,

A possible solution to the issue can also be described as bridging the gap between these two distinct groups. Assistance from the global community will be necessary to educate diverse populations and promote change.

Resources

1. Annual Report. ( 2009 ). Health of women in Pakistan. Society of Obstetricians & Gynecologists of Pakistan. Jinnah Postgraduate Medical Center (JPMC).
2. Amnesty International. (1999). Pakistan. Honour Killings of Girls and Women.
3. State Briefing Paper. Women in Pakistan. (2000).

Situation Analysis of Women in Pakistan: An overview

Ibraz. Tassawar S. Fatima. Anjum.

(1993). The Plight of Women in Pakistan: Uneducated and Unhealthy. The Pakistan Development Review. 32:4 Part II.

pp. 905-915

Publius Terentius Afer (Feb-Mar 2006) provides an account of his time in Pakistan, highlighting its abundance of land, gold, and women.

CBC intelligence. Retrieved from: hypertext transfer protocol: //www. complete blood count. ca/news/background/pakistan/mckenna_pakistan. hypertext markup language

Shafqat. (2001). "Institutionalized Exploitation of Women as Negative Impact of Globalization." Journalists for Democracy and Human Rights" (JDHR) Pakistan.