Q. No. 2: Gender has multiple meanings. How do you deconstruct the word “GENDER”?
Outline:
- Introduction
- Etymology and Evolution of the Term “Gender”
- Distinction Between Gender and Sex
- Theoretical Frameworks That Deconstruct Gender
- Social Constructionism
- Feminist Theory
- Queer Theory
- Table: Components of Gender and Their Social Interpretations
- Intersectionality and the Multiplicity of Gender
- Real-World Implications of Gender Deconstruction
- Deconstructing Gender in Pakistan’s Context
- Conclusion
- Introduction
The word “gender” is often casually equated with “sex,” but in academic, sociological, and feminist discourse, it encompasses a much broader and more complex set of meanings. Deconstructing the term means breaking it down to understand the layers of identity, performance, power, and social expectation embedded within it. This answer aims to critically unpack the concept of gender by exploring its historical evolution, theoretical interpretations, and cultural dimensions, ultimately showing how gender is not a fixed or universal truth, but a social construct that varies across time, place, and identity.
- Etymology and Evolution of the Term “Gender”
The term gender originates from the Latin word “genus”, meaning kind or type. Originally used in grammar (masculine, feminine, neuter), its shift to referring to human characteristics occurred in the 1950s, when psychologists and sociologists began distinguishing between biological sex and social roles.
Notably, Robert Stoller (1968) and Ann Oakley (1972) helped formalize this distinction:
- Sex: Biological and anatomical differences (male/female)
- Gender: Social, psychological, and cultural meanings attributed to sex
- Distinction Between Gender and Sex
Sex | Gender |
Biological; assigned at birth | Socially constructed roles and expectations |
Determined by chromosomes, hormones | Determined by culture, society, and history |
Generally static | Fluid and changeable |
Male/Female | Masculine/Feminine, Cisgender/Transgender, etc. |
Understanding this distinction is fundamental to deconstructing gender.
- Theoretical Frameworks That Deconstruct Gender
- Social Constructionism
- Gender is learned through socialization—family, education, religion, and media teach individuals what it means to be “male” or “female.”
- Judith Lorber states, “Gender is so pervasive that we assume it is bred into our genes.”
- Feminist Theory
- Feminism critiques how gender roles are used to justify patriarchy, inequality, and oppression.
- Simone de Beauvoir famously said:
“One is not born, but rather becomes, a woman.”
- Queer Theory
- Developed in the 1990s, this theory challenges the binary system of gender.
- Judith Butler’s concept of gender performativity argues that gender is not something we are, but something we do through repeated acts (e.g., clothing, behavior, language).
📊 Table: Components of Gender and Their Social Interpretations
Component | Explanation | Example |
Gender Identity | One’s internal sense of being male, female, both, or neither | A person assigned female at birth may identify as male |
Gender Expression | How one presents gender through dress, speech, behavior | A man wearing makeup or skirts challenges norms |
Gender Roles | Societal expectations based on perceived gender | Women as caregivers, men as breadwinners |
Gender Norms | Implicit rules of how each gender “should” behave | “Boys don’t cry”; “girls must be polite” |
Institutional Gendering | How systems enforce gender roles (laws, schools, media) | Workplace wage gap, gendered textbooks |
- Intersectionality and the Multiplicity of Gender
Coined by Kimberlé Crenshaw, intersectionality shows that gender doesn’t operate alone—it interacts with race, class, religion, caste, disability, and sexuality. For example:
- A poor rural woman in Pakistan experiences gender differently than an elite urban woman.
- A transgender person faces discrimination not just due to gender identity but social stigma, poverty, and legal invisibility.
Deconstructing gender therefore requires acknowledging its multiplicity and intersectionality.
- Real-World Implications of Gender Deconstruction
- Policy Making
- Understanding gender leads to inclusive laws—like maternity leave, anti-harassment laws, and recognition of transgender rights.
- Education
- Gender-sensitive curricula reduce stereotyping and increase equality in aspirations for both boys and girls.
- Media and Culture
- Deconstructing gender helps identify and correct toxic masculinity, objectification of women, and exclusion of non-binary individuals.
- Religion and Gender
- In Islam, gender equity is rooted in the spiritual equality of all humans, but patriarchal interpretations have often distorted this into gender hierarchies.
- Deconstructing Gender in Pakistan’s Context
In Pakistan, gender roles are shaped by:
- Patriarchal traditions: Control over women’s bodies, mobility, education.
- Religious misinterpretation: Justifying male authority over women.
- Legal structures: Inheritance laws, lack of recognition for trans rights (until recently).
- Class and rural–urban divide: Elite women may access rights denied to poor or rural women.
Despite these challenges, movements like Aurat March, trans rights activism, and digital feminism are actively deconstructing rigid gender roles in Pakistani society.
- Conclusion
Deconstructing the word “gender” reveals that it is not a static biological label, but a dynamic, socially constructed system of norms, roles, and power relations. It is shaped by culture, history, ideology, and identity. Feminist and queer theorists have shown that understanding gender requires us to challenge binaries, essentialism, and stereotypes. In the context of development, law, education, and policy—deconstructing gender is essential for building a just, inclusive, and equitable society
Q. No. 3: How the colonial era influenced the status of women in the subcontinent?
Outline:
- Introduction
- Status of Women in Pre-Colonial South Asia
- Colonial Objectives and Gender Policies
- Major Ways the Colonial Era Affected Women’s Status
- Legal Reforms
- Education and Modernization
- Economic Displacement
- Cultural Intervention and “Civilizing” Missions
- Impact on Muslim and Hindu Women Differently
- Table: Colonial Impacts – Positive and Negative Outcomes
- Resistance and Reform Movements by Indigenous Women
- Long-Term Legacies in Post-Colonial South Asia
- Conclusion
- Introduction
The colonial encounter between the British Empire and South Asia not only reshaped political and economic systems but also profoundly altered gender roles and the status of women in the subcontinent. While British administrators claimed to “civilize” local societies by addressing practices like sati, child marriage, and purdah, their policies often reinforced patriarchal norms in new ways. This essay critically examines the contradictory legacy of colonialism—how it simultaneously opened new avenues and curtailed indigenous agency for women in the subcontinent.
- Status of Women in Pre-Colonial South Asia
Before colonial rule, women’s roles were shaped by religion, caste, class, and regional customs.
- Hindu women: Practiced child marriage, sati (widow burning), and had little inheritance or legal autonomy.
- Muslim women: Had rights in inheritance, divorce, and property under Islamic law, though often suppressed in practice.
- In both communities, women were mostly confined to the domestic sphere, though some elite women held influence.
- Colonial Objectives and Gender Policies
The British used gender as a tool to legitimize colonial rule. Women were presented as victims of barbaric traditions to justify intervention. However, their primary aim was not gender equality, but social control and imperial dominance. As Gayatri Spivak famously stated:
“White men are saving brown women from brown men.”
Thus, gender reforms were selective, politically motivated, and rarely addressed systemic patriarchal oppression.
- Major Ways the Colonial Era Affected Women’s Status
- Legal Reforms
- Abolition of sati (1829) by Lord William Bentinck.
- Age of Consent Act (1891): Raised the legal age of marriage for girls from 10 to 12.
- Introduction of British legal codes replaced Islamic and Hindu personal laws, sometimes restricting women’s previously held rights (e.g., Muslim women lost access to certain forms of divorce and property rights under colonial codification).
- Education and Modernization
- Introduction of female education, mainly among urban elite classes.
- Reformers like Raja Ram Mohan Roy and Syed Ahmad Khan supported women’s education.
- However, education was limited to “feminine” domains—morality, religion, and domesticity—preparing women for ideal wifehood, not empowerment.
- Economic Displacement
- Colonial policies led to agrarian disruption, displacement of women from traditional roles in weaving, agriculture, and midwifery.
- Women became dependent on male wages, reducing their economic autonomy.
- Cultural Intervention and the “Civilizing” Mission
- Colonialists judged Indian gender relations through Western lenses, portraying Indian men as oppressive and Indian women as weak.
- Orientalist discourse essentialized women as symbols of tradition—leading to reconstruction of domesticity based on Victorian ideals.
- Women became markers of national identity, caught between modernity and tradition.
- Uneven Impact on Hindu and Muslim Women
- Hindu reformers engaged more actively in debates about sati, widow remarriage, and child marriage.
- Muslim conservatives often resisted reforms, fearing loss of religious identity under colonial pressure.
- This led to a polarization of gender discourses, tying women’s behavior to community honor.
📊 Table: Colonial Impacts – Positive and Negative Outcomes
Impact Area | Positive Effects | Negative Consequences |
Legal Reform | Sati abolished, child marriage regulated | Muslim laws diluted, colonial law prioritized |
Education | Literacy for elite women increased | Reinforced gendered roles (modesty, domesticity) |
Economic Role | Exposure to new professions (nursing, teaching) | Loss of traditional income sources |
Cultural Identity | Feminist debates initiated by reformers | Women became sites of communal control and division |
Political Mobilization | Seeds of women’s activism sown | Women often excluded from nationalist political power |
- Resistance and Reform Movements by Indigenous Women
Despite colonial constraints, South Asian women began organizing:
- Begum Rokeya advocated Muslim women’s education and unveiled critiques of patriarchy.
- The All-India Women’s Conference (AIWC) was founded in 1927 to demand reforms in education, health, and political rights.
- Women participated in anti-colonial movements (e.g., Quit India Movement, Khilafat Movement), gaining political consciousness.
- Long-Term Legacies in Post-Colonial South Asia
The colonial legacy continues to influence gender roles:
- Modern legal systems still carry colonial codes.
- Female education has improved, but often mirrors colonial gender binaries.
- The ideal of womanhood—educated yet modest, modern yet family-bound—remains rooted in colonial ideology.
In Pakistan, colonial structures combined with religious nationalism further complicated the discourse on women’s rights.
- Conclusion
The colonial era significantly reshaped the status of women in the Indian subcontinent, not simply by liberating them from tradition, but by redefining their oppression through new institutional, legal, and cultural frameworks. While it opened limited spaces for reform, it also entrenched patriarchal controls in more rigid forms. Deconstructing the colonial impact reveals that true liberation was not achieved through British rule but through indigenous feminist agency, which continues to challenge both colonial legacies and local patriarchy in postcolonial South Asia.
Q. No. 4: 'Language is gendered' – What does this imply? Explain with examples.
Outline:
- Introduction
- Meaning of the Phrase “Language is Gendered”
- Theoretical Foundations
- Feminist Linguistics
- Sapir-Whorf Hypothesis
- Deborah Tannen’s Genderlect Theory
- Gender Bias in Grammar and Semantics
- Gendered Language in Society and Media
- Table: Examples of Gender Bias in Language
- Impacts of Gendered Language
- Reforms and Inclusive Language Movements
- Gendered Language in Pakistan’s Cultural Context
- Conclusion
- Introduction
Language is not a neutral medium; it both reflects and reinforces social realities. The phrase “language is gendered” implies that language is structured in ways that perpetuate gender differences, stereotypes, and inequalities. It shapes how we perceive men and women, often privileging male experiences while marginalizing or trivializing women’s roles. From pronoun usage to occupational terms and everyday expressions, gendered language plays a critical role in maintaining patriarchal power structures.
- Meaning of the Phrase “Language is Gendered”
To say that language is gendered means:
- Language assigns different roles, attributes, and values to men and women.
- It uses masculine as the norm and feminine as the marked or secondary form.
- Language is both a mirror of society and a tool that constructs gender norms.
In this sense, language becomes an instrument through which gender roles are normalized, communicated, and internalized.
- Theoretical Foundations
- Feminist Linguistics
- Robin Lakoff (1975), in Language and Woman’s Place, argued that women’s speech is more polite, hesitant, and emotional due to social conditioning.
- Feminist linguistics studies how language constructs gendered identities and reinforces male dominance.
- Sapir-Whorf Hypothesis
- Suggests that language shapes thought.
- If gendered language constructs women as inferior or passive, it reinforces societal inequality.
- Deborah Tannen’s Genderlect Theory
- Proposes that men and women use language differently:
- Men: report talk, competition, dominance
- Women: rapport talk, cooperation, connection
These patterns are socially constructed, not biological.
- Gender Bias in Grammar and Semantics
- Generic “He” or “Man”
- Terms like “mankind,” “chairman,” “fireman” center maleness as the default.
- “He” is often used generically, excluding women’s representation.
- Female Terms as Derivatives
- “Actress” from “actor,” “waitress” from “waiter” – linguistically subordinate.
- Female versions often carry diminishing or sexualized connotations.
- Semantic Degradation
- Words like “master” vs. “mistress”, or “bachelor” vs. “spinster” show status imbalance.
- “Spinster” is pejorative; “bachelor” is often celebrated.
📊 Table: Examples of Gender Bias in Language
Expression | Gender Bias | Gender-Neutral Alternative |
Chairman | Assumes leadership is male | Chairperson / Chair |
Mankind | Excludes women implicitly | Humankind / Humanity |
Male nurse | Assumes nursing is a female profession | Nurse |
Working woman | Implies women’s work is exceptional | Working person / Professional |
“Girls talk too much” | Reinforces stereotype of female chatter | N/A – stereotype-based generalization |
- Gendered Language in Society and Media
- Media Representations
- Women are referred to by physical appearance (“beautiful anchor”), while men are called “experts,” “strategists,” or “leaders.”
- News headlines often mention “female politician” as if maleness is default.
- Workplace Terminology
- Women are called “bossy” for the same assertiveness that earns men the title of “decisive.”
- Terms like “working mother” are common, while “working father” is rarely used.
- Daily Speech Patterns
- Men often interrupt more in mixed-gender conversations (as shown in studies by Zimmerman & West).
- Women use more tag questions (“Isn’t it?”)—interpreted as signs of insecurity, though they serve social harmony.
- Impacts of Gendered Language
- Shapes cognitive associations: Girls associate leadership and science with maleness.
- Restricts opportunities: Gendered job descriptions discourage women from applying.
- Perpetuates stereotypes: Language normalizes unequal expectations in households, work, and relationships.
- Limits gender diversity: Marginalizes non-binary and transgender identities through rigid male/female pronouns.
- Reforms and Inclusive Language Movements
- UNESCO and UN Women advocate for gender-inclusive language in law, media, and education.
- Examples of reforms:
- “They” as a singular, gender-neutral pronoun.
- Removing “Mrs./Miss” in favor of “Ms.”
- Using inclusive job titles like “firefighter”, “salesperson”, “spokesperson.”
- In education, feminist scholars demand curriculum audits to remove biased language.
- Gendered Language in Pakistan’s Cultural Context
In Urdu and regional languages:
- Words like “zan” (woman) are used pejoratively in phrases like zan, zar, zameen (woman, gold, land) — all seen as sources of conflict.
- Proverbs often mock women’s intellect or agency (e.g., aurat ki akal ghutnon mein hoti hai — “a woman’s wisdom lies in her knees”).
Religious texts in Urdu are often translated with male-centric language, though the original Arabic may be more neutral or inclusive.
Even in public policy, laws use male pronouns, reflecting a masculine state structure.
- Conclusion
The phrase “language is gendered” reveals how deeply gender norms and biases are embedded in our ways of speaking, writing, and thinking. From job titles to casual conversation, language plays a formative role in reproducing gender roles and power hierarchies. To achieve real gender equality, we must not only reform laws and institutions but also examine and reshape the language that defines everyday life. Gender-sensitive language is not political correctness—it is a tool for justice, visibility, and transformation.
Q. No. 5: Women need to be in leadership positions to pull more women into leadership roles. Is this suggestion that women need to “pull each other up” a useful one, or is that inappropriate preferential treatment?
Outline:
- Introduction
- The “Pull Her Up” Philosophy: What It Means
- The Gender Leadership Gap – Why It Persists
- Arguments in Favor of Women Supporting Women in Leadership
- Arguments Against: Is It Preferential or Impractical?
- Table: Utility vs. Limitations of “Pull Her Up” Strategy
- Real-World Examples from Politics, Business, and Civil Society
- Relevance in Pakistan’s Socio-Cultural Context
- Way Forward: Empowerment without Exclusivity
- Conclusion
- Introduction
The notion that women in leadership roles should help elevate other women—often expressed as “pull her up”—has gained increasing traction in feminist and leadership discourse. It promotes the idea of collective advancement, especially in male-dominated sectors. Yet, critics argue that this could be viewed as inappropriate favoritism, questioning whether support based on gender rather than merit undermines equality. This essay evaluates the validity, utility, and challenges of this proposition in the broader pursuit of gender-balanced leadership.
- The “Pull Her Up” Philosophy: What It Means
“Pull her up” is an informal slogan rooted in feminist solidarity, implying that:
- Successful women should act as mentors, sponsors, and advocates for other women.
- Women can help overcome structural and psychological barriers by opening doors for others.
The phrase is seen as a corrective approach to decades of systemic exclusion, not a call for gender bias.
- The Gender Leadership Gap – Why It Persists
- Globally, only ~10% of Fortune 500 companies are led by women.
- In Pakistan, women comprise less than 5% of top decision-makers in government and corporate sectors.
- Barriers include:
- Patriarchy and glass ceilings
- Lack of mentorship
- Gender stereotypes (“women are too emotional” or “unfit to lead”)
- Unpaid care burdens and restricted mobility
These barriers justify targeted support mechanisms for women’s advancement.
- Arguments in Favor of “Pull Her Up” Strategy
- Corrective, Not Preferential
- It’s not about promoting women for being women—it’s about correcting imbalances that deny them access.
- Role Modeling
- Visibility of women in power inspires others. “You cannot be what you cannot see.”
- Breaking the Queen Bee Syndrome
- Historically, some women in power distanced themselves from other women to fit in male-led environments. Encouraging mutual support combats this.
- Network and Mentorship
- Men often rise through boys’ clubs—women need similar support systems.
- Policy Advocacy
- Women leaders tend to promote gender-sensitive policies—health, education, maternity leave, etc.
- Arguments Against the Suggestion
- Risk of Tokenism
- Women may be pressured to support other women regardless of merit, undermining fairness.
- Burden of Representation
- Expecting every woman leader to become a gender advocate adds emotional labor and isolates them.
- Potential Backlash
- Critics may label the practice as gender favoritism, reinforcing claims that women advance through “quotas,” not capability.
- Neglect of Intersectionality
- Focusing solely on gender may ignore class, ethnicity, or merit, reinforcing elite female privilege.
📊 Table: Utility vs. Limitations of “Pull Her Up” Strategy
Utility (Supportive View) | Limitations (Critical View) |
Encourages mentorship and solidarity | May promote favoritism if applied blindly |
Counters systemic exclusion and male dominance | Risks backlash from male colleagues |
Increases female representation and policy diversity | Burdens women leaders with representational pressure |
Breaks the “Queen Bee Syndrome” | May reinforce elite networks if not inclusive |
- Real-World Examples
- Politics
- Benazir Bhutto appointed women to key cabinet positions and supported women’s empowerment programs.
- Rwanda, with over 60% female parliamentarians, saw senior women mentoring newcomers, boosting gender-sensitive lawmaking.
- Corporate Sector
- Sheryl Sandberg (COO, Facebook) supported women through the Lean In movement—emphasizing networks, mentorship, and self-confidence.
- Indra Nooyi at PepsiCo promoted women to leadership pipelines through performance + mentorship.
- Pakistan’s Civil Society
- Organizations like Aurat Foundation and Women in Law Initiative promote peer-to-peer support, skill training, and legal awareness among women professionals.
- Relevance in Pakistan’s Socio-Cultural Context
- In Pakistan, patriarchy, class hierarchy, and religious conservatism limit women’s access to public space.
- Women in politics often lack family support or party mentorship—a strong female network can change this.
- Sania Nishtar, Fehmida Mirza, and Sherry Rehman have advocated inclusive female leadership while mentoring younger women.
However, elite women benefiting from connections must ensure their efforts include grassroots, rural, and underrepresented women, not just urban professionals.
- Way Forward: Empowerment Without Exclusivity
To ensure the “pull her up” model is effective and ethical, it must:
- Be merit-based, inclusive, and intersectional
- Encourage men to also support women through allyship
- Institutionalize mentorship programs through corporate HR, political parties, and universities
- Focus on systemic reform, not just individual advancement
This way, it supports equality of opportunity rather than inappropriate preferential treatment.
- Conclusion
The suggestion that women should help other women rise in leadership is not preferential treatment—it is a strategic and ethical response to centuries of exclusion. When implemented with merit, inclusivity, and institutional support, it fosters shared success, role modeling, and policy transformation. Rather than being a threat to fairness, “pull her up” is a tool for collective empowerment, ensuring that no woman walks alone on the path to leadership
Q. No. 6: “For realizing, in letter and spirit, the ideals of a democratic welfare state, it is necessary to institute a system which fully guarantees human rights, generates a conducive environment for the pragmatic use and beneficial enjoyment of human rights and provides operative safeguards and expeditious remedy against any violation of human rights.” Critically evaluate the statement with special reference to Pakistan.
Outline:
- Introduction
- Human Rights and the Democratic Welfare State – Conceptual Framework
- Core Elements of a Human Rights-Ensuring System
- Pakistan’s Constitutional Commitment to Human Rights
- Gaps in Practical Implementation – Evaluation
- Table: Pakistan’s Human Rights Framework – Promises vs. Reality
- Role of Institutions, Judiciary, and Civil Society
- Challenges to Human Rights Realization in Pakistan
- Recommendations for Effective Implementation
- Conclusion
- Introduction
The ideal of a democratic welfare state is inherently rooted in the promotion and protection of human rights—civil, political, economic, and social. As the statement suggests, it is not sufficient to merely acknowledge rights on paper; real progress demands functional systems that ensure the enjoyment, protection, and redress of rights violations. This is especially relevant for Pakistan, where constitutional guarantees often clash with systemic dysfunction, political volatility, and social inequalities. A critical evaluation reveals both commendable frameworks and concerning failures.
- Human Rights and the Democratic Welfare State – Conceptual Framework
A democratic welfare state ensures:
- Equal participation in governance (democracy)
- Equitable distribution of resources (welfare)
- Protection of fundamental human rights (dignity, justice, liberty)
For such a model to function:
- Rights must be clearly guaranteed
- Accessible remedies must exist for violations
- A conducive environment (free press, civil society, rule of law) must be maintained
- Core Elements of a Human Rights-Ensuring System
- Legal Guarantees: Codified constitutional and international rights
- Institutions for Oversight: Judiciary, human rights commissions
- Awareness and Education: Literacy on rights among the public
- Access to Justice: Legal aid, independent courts, affordable remedies
- Protection Mechanisms: Police reforms, whistleblower laws, freedom of expression
- Pakistan’s Constitutional Commitment to Human Rights
Pakistan’s Constitution (1973) explicitly guarantees:
- Right to life and liberty (Art. 9)
- Freedom of speech and religion (Art. 19, 20)
- Right to education and dignity (Art. 25-A, 14)
- Non-discrimination and equality (Art. 25)
- Right to fair trial (Art. 10-A)
Pakistan is also a signatory to key international conventions like:
- ICCPR (International Covenant on Civil and Political Rights)
- CEDAW (Convention on Elimination of All Forms of Discrimination Against Women)
- CRC (Convention on the Rights of the Child)
- Gaps in Practical Implementation – Evaluation
Despite strong constitutional provisions, on-ground realities contradict these ideals:
- Enforced disappearances in Balochistan and Khyber Pakhtunkhwa
- Gender-based violence and honor killings continue with impunity
- Freedom of expression curtailed via PEMRA regulations and cybercrime laws
- Minorities face persecution, despite constitutional guarantees
📊 Table: Pakistan’s Human Rights Framework – Promises vs. Reality
Domain | Legal Guarantee | Reality on Ground |
Right to Education | Article 25-A: Free education till age 16 | 23 million out-of-school children (mostly girls) |
Freedom of Expression | Article 19 | Crackdown on journalists, censorship, harassment |
Religious Freedom | Article 20 | Attacks on Ahmadi, Hindu, and Christian communities |
Women’s Rights | CEDAW ratified, Article 25 | Low political representation, honor killings, wage gaps |
Fair Trial and Due Process | Article 10-A | Delayed justice, custodial torture, weak legal aid system |
- Role of Institutions, Judiciary, and Civil Society
- Judiciary
- Supreme Court has taken suo motu actions on rights violations.
- However, judicial delays, politicization, and under-resourcing affect justice delivery.
- Human Rights Commissions
- The National Commission for Human Rights (NCHR) and provincial commissions exist but suffer from limited funding and enforcement powers.
- Civil Society and Media
- NGOs like HRCP, Aurat Foundation, and AGHS Legal Aid Cell play vital roles.
- Media and digital activists face threats, trolling, and surveillance, limiting their effectiveness.
- Challenges to Human Rights Realization in Pakistan
- Weak Rule of Law – Justice is slow, expensive, and inaccessible to the poor.
- Militancy and Extremism – Security concerns often override civil liberties.
- Feudal and Patriarchal Structures – Reinforce violence against women and minorities.
- Political Instability – Frequent power shifts weaken long-term reforms.
- Lack of Rights Education – Many citizens are unaware of their constitutional protections.
- Selective Implementation – Laws are applied unequally across class, region, and gender.
- Recommendations for Effective Implementation
- Strengthen Legal Institutions – More funding and independence for courts and commissions.
- Human Rights Education – Integrate into school curricula and public service training.
- Protect Whistleblowers and Journalists – Ensure safety and legal protections.
- Digital Rights Advocacy – Balance cyber regulations with rights to privacy and expression.
- Enforce Equal Protection – Uniform application of laws across all provinces and communities.
- Empower Local Governments – Decentralize service delivery for rights like health and education.
- Conclusion
The realization of a democratic welfare state in letter and spirit requires more than rhetorical commitments—it demands concrete structures, ethical governance, public participation, and institutional integrity. In Pakistan, while the constitutional framework is strong, the disconnect between law and implementation continues to alienate the vulnerable. Bridging this gap requires sustained political will, civic activism, and judicial accountability. Only then can Pakistan truly become a rights-respecting, welfare-driven democracy.
Q. No. 7: Comment on the power and control relationship in gender-based violence
Outline:
- Introduction
- Understanding Gender-Based Violence (GBV)
- Power and Control as Core Elements of GBV
- Theoretical Perspectives on Power in GBV
- Patriarchal Theory
- Radical Feminism
- Structural and Cultural Violence (Johan Galtung)
- Diagram: Power and Control Wheel
- Manifestations of Power and Control in GBV
- Real-Life Examples (Pakistan and Global)
- Consequences of Power-Driven GBV
- Recommendations to Disrupt the Power-Control Cycle
- Conclusion
- Introduction
Gender-based violence (GBV) is not just a random act of aggression but a systematic method of maintaining power and control over a marginalized gender—most often women. Whether occurring in private homes or public spaces, GBV reflects deep-rooted inequalities in social, political, and economic power. To address GBV effectively, one must understand the power dynamics that sustain it. This essay explores how the control and domination of one gender over another lie at the heart of GBV, using theoretical insights, real-world data, and cultural analysis.
- Understanding Gender-Based Violence (GBV)
The UN defines GBV as:
“Harmful acts directed at an individual based on their gender. It is rooted in gender inequality, the abuse of power, and harmful norms.”
GBV includes physical, psychological, sexual, and economic abuse and is most commonly male-perpetrated violence against women, although other gender identities are also affected.
- Power and Control as Core Elements of GBV
At the core of GBV is the intent to dominate, control, and silence. Violence is not primarily about anger or impulse—it is about establishing hierarchy and submission. Power and control manifest in various ways:
- Physical dominance (beating, confinement)
- Economic control (withholding money, forbidding work)
- Emotional manipulation (gaslighting, degradation)
- Sexual coercion (rape, forced marriage)
This pattern forms a cycle of abuse, where control is both the motive and the method.
- Theoretical Perspectives on Power in GBV
- Patriarchal Theory
- Argues that male dominance over women is embedded in cultural, religious, and legal systems.
- GBV is a tool to enforce gender roles and keep women “in their place.”
- Radical Feminism
- Sees patriarchy as the primary system of oppression.
- Violence is used to maintain male supremacy in all areas—family, state, economy.
- Structural and Cultural Violence (Johan Galtung)
- Structural violence: Social inequalities (like inheritance laws or lack of female education) that create a power imbalance.
- Cultural violence: Norms and traditions (honor, shame) that justify or mask abuse.
🌀 Diagram: Power and Control Wheel
Based on Duluth Model (adapted for GBV)
+—————————————-+
| Power and Control |
+—————————————-+
/ \
Physical abuse ← → Emotional Abuse Economic Abuse
(Threats, assault) (Isolation, humiliation) (Withholding money)
↑ | ↓
Sexual Coercion Cultural Justification Using Children
(Forced sex, denial) (Honor, obedience) (Manipulation, threats)
This wheel demonstrates that violence is not isolated—it’s a strategy to dominate using multiple tools.
- Manifestations of Power and Control in GBV
- Domestic Violence
- Husband controls wife’s mobility, finances, and social interactions.
- Common in patriarchal households in South Asia.
- Workplace Harassment
- Male supervisors exploit hierarchical power to coerce female subordinates.
- Example: Demands for “favors” in exchange for job security.
- Honor-Based Violence
- Control over female sexuality and behavior (dress, relationships).
- Any deviation can result in honor killings or social ostracism.
- State Violence
- In some societies, laws restrict women’s freedom—marital rape not criminalized, weak enforcement of protection laws.
- Real-Life Examples
Pakistan:
- Qandeel Baloch, murdered by her brother for “dishonoring” the family.
- Zainab Ansari case highlighted failure of state and parental control mechanisms.
- Workplace harassment underreported due to male-dominated complaint systems.
Global:
- #MeToo movement revealed abuse of power in Hollywood, corporations, and politics.
- In Afghanistan under Taliban, women banned from education—a systematic use of power to control female agency.
- Consequences of Power-Driven GBV
- Psychological trauma, PTSD, and depression in survivors
- Generational trauma—children raised in violent homes replicate behaviors
- Economic dependency of women due to control of mobility and education
- Weakens democratic values and social cohesion, reinforcing inequality
- Recommendations to Disrupt the Power-Control Cycle
- Legal Reform – Criminalize all forms of GBV, including marital rape.
- Women’s Economic Empowerment – Promote access to jobs, bank accounts, and education.
- Community-Based Interventions – Challenge cultural norms that justify violence.
- Male Allyship – Engage men to question toxic masculinity and power abuse.
- Protection Mechanisms – Strengthen shelter homes, helplines, and fast-track courts.
- Media Literacy – Combat normalization of GBV in dramas, advertisements, and films.
- Conclusion
Gender-based violence is not merely the product of individual behavior—it is a systemic exercise of power and control that reflects deeper social inequalities. Understanding GBV through the lens of power relations helps uncover how deeply embedded patriarchal structures sustain abuse across all levels of society. Addressing it requires rethinking power itself, redistributing resources, democratizing institutions, and fostering cultures of equality. Only then can the cycle of domination and submission be broken, allowing for dignity, safety, and freedom for all genders
Q. No. 8: Discuss the background of the two Oscar-winning documentaries by Sharmeen Obaid-Chinoy.
Outline:
- Introduction
- Who is Sharmeen Obaid-Chinoy?
- Documentary 1: Saving Face (2012)
- Background and Synopsis
- Social Context: Acid Attacks in Pakistan
- Impact and Recognition
- Documentary 2: A Girl in the River: The Price of Forgiveness (2015)
- Background and Synopsis
- Social Context: Honor Killings
- Impact and Recognition
- Table: Comparative Overview of Both Documentaries
- Broader Feminist and Sociopolitical Relevance
- Criticism and National Discourse
- Conclusion
- Introduction
Sharmeen Obaid-Chinoy is a globally acclaimed Pakistani filmmaker, journalist, and activist known for her bold storytelling that gives voice to the voiceless, particularly women suffering from gender-based violence. She has made history as the first Pakistani to win two Academy Awards, using the medium of documentary film to highlight structural violence and push for legal and cultural reform. Her two Oscar-winning documentaries—Saving Face and A Girl in the River—offer a harrowing yet honest look at acid attack survivors and honor killing victims, respectively.
- Who is Sharmeen Obaid-Chinoy?
- Born in Karachi, educated at Smith College and Stanford University
- A recipient of two Academy Awards, seven Emmys, and Pakistan’s highest civil award (Hilal-e-Imtiaz)
- Focuses on themes such as women’s rights, honor, extremism, and social justice
- Her films are more than stories—they are catalysts for public discourse and legislative reform
- Documentary 1: Saving Face (2012)
- Background and Synopsis
- Co-directed with Daniel Junge, Saving Face follows the lives of acid attack survivors in Pakistan, particularly women whose faces were disfigured by their spouses or in-laws.
- The film features Dr. Mohammad Jawad, a London-based Pakistani plastic surgeon who returns to help victims through reconstructive surgery.
- Social Context: Acid Attacks in Pakistan
- Pakistan has been plagued by acid violence, especially in rural and patriarchal communities where women are punished for alleged disobedience, marriage disputes, or dowry issues.
- Before the film, such crimes were underreported and rarely prosecuted.
- Impact and Recognition
- Won Best Documentary (Short Subject) at the 84th Academy Awards in 2012.
- Catalyzed public pressure, contributing to the passage of the Acid Control and Acid Crime Prevention Act (2011), which imposed stricter punishments.
- Sparked dialogue on gendered violence, justice, and women’s autonomy in Pakistan.
- Documentary 2: A Girl in the River: The Price of Forgiveness (2015)
- Background and Synopsis
- This short documentary narrates the real-life story of Saba Qaiser, a young girl from Punjab who survived an attempted honor killing by her own father and uncle for marrying without consent.
- Despite surviving the attack, she was forced to “forgive” her attackers under Pakistan’s Qisas and Diyat law, which allows families to pardon murderers.
- Social Context: Honor Killings
- Every year, hundreds of women are murdered in the name of honor in Pakistan.
- The legal system, until recently, enabled impunity by allowing perpetrators to seek forgiveness from family members—often the same family complicit in the crime.
- Impact and Recognition
- Won Best Documentary (Short Subject) at the 88th Academy Awards in 2016.
- Garnered support from civil society and international observers, putting pressure on lawmakers.
- Resulted in the Pakistan Parliament passing the Anti-Honor Killing Law (2016), removing the option for killers to be fully pardoned by family members.
📊 Table: Comparative Overview of Saving Face and A Girl in the River
Aspect | Saving Face (2012) | A Girl in the River (2015) |
Subject | Acid attack survivors | Honor killing survivor |
Key Issue | Gender-based violence and justice system | Cultural violence and legal loopholes |
Main Protagonist | Dr. Mohammad Jawad, female survivors | Saba Qaiser |
Law Reform Outcome | Stricter acid crime laws | Anti-Honor Killing Bill passed in 2016 |
Award | Oscar for Best Documentary Short (2012) | Oscar for Best Documentary Short (2016) |
Feminist Focus | Medical healing, survivor dignity | Legal justice, forced forgiveness debate |
- Broader Feminist and Sociopolitical Relevance
- Both films highlight intersectional oppression—where gender, class, law, and culture converge to silence women.
- Challenge misuse of religion and tradition to justify violence.
- Provide visual storytelling as a feminist method to empower survivors and hold systems accountable.
- They align with radical feminist theory, which views such violence as a systematic tool of patriarchal control.
- Criticism and National Discourse
Despite international acclaim, Sharmeen’s work has sparked controversy in Pakistan:
- Some critics argue her films “air dirty laundry” and portray Pakistan negatively.
- Others believe she only focuses on “selective suffering” or elite-sponsored narratives.
However, these criticisms often overlook the fact that highlighting uncomfortable truths is essential to reform. Obaid-Chinoy herself responded:
“You cannot fix a problem if you are unwilling to talk about it.”
- Conclusion
Sharmeen Obaid-Chinoy’s Saving Face and A Girl in the River are more than award-winning films—they are catalysts for change, illuminating how gendered violence operates and how storytelling can spark legal reform and public consciousness. In a country where silence and shame often hide female suffering, these documentaries force society to confront its complicity and push for justice. They affirm that cinema, when used ethically and courageously, can be a tool for feminist resistance and structural transformation.