Domestic violence is endemic in Pakistan. The New York-based Human Rights Watch, in one of the most detailed reports on domestic violence in the country published in 1999, found that up to 90 percent of women in Pakistan were subject to verbal, sexual, emotional or physical abuse, within their own homes. Asma Jahangir, a leading lawyer and rights activist, said: “Domestic violence is very widespread. It is tied in to the lack of empowerment of women in our society.” Women’s rights activists have long argued that the issue is linked to the “second class” status of women in society. This is a reality reinforced by laws that discriminate against them in terms of the right to inherit property, the amount of blood money given as compensation for physical hurt, and by the failure to eradicate traditions such as ‘vani’, under which a woman is handed over in marriage to an aggrieved party to settle a dispute, usually after a murder. (PAKISTAN: Domestic violence endemic, but awareness slowly rising)
The relevant statistics are truly alarming. According to the statistics of violence against women contained in a report to parliament by the ministry of law, justice and human rights, there were 860 ‘honor’ killings (mostly women), 481 incidents of domestic violence, 90 cases of acid burning, 344 cases of rape/gang rape and 268 incidents of sexual assault/harassment. That is just the official toll. Less than half of abuse is reported. (Dr. Fawad Kaiser, Unfinished domestic violence in Pakistan)
Photo: IRIN This woman’s nose was cut off by her husband
According to Thomas Reuters Foundation around 90% of the women of Pakistan face domestic abuse while thousands of women get killed in the name of honor each year but in the survey conducted by Aware Girls to find out the attitude of people towards violence against women in Pakistan, 20.65% of the survey participants responded that violence against women is not an important issue for Pakistan. It reflects the general patriarchal notion of the society which sideline women, the same attitude is reflected in programming, decision making and peace building process where women are sidelined. As mentioned, 90% of the women face domestic abuse but most of the perpetrators enjoy impunity, 35.87% of the respondents said it’s OK for husband to beat their wives, 10.87% said it is right of men to beat his wife while 25% responded that men can occasionally beat their wives. (Attitudes towards Violence against Women in Pakistan)
Though 64.13% of the participants were of the view that men don’t have the right to beat their wives but in the next question in which we asked in which circumstances men can beat their wives only 14.13% said men can’t beat their wives in any situation while all other respondents presented one or other excuse for beating the wife. (Attitudes towards Violence against Women in Pakistan)
In a survey, 32.61% responded that women should get legal help only when the case is very severe as taking the matter to court will tarnish family’s honor, 7.61% responded that women should not take legal help in case of domestic abuse. (Attitudes towards Violence against Women in Pakistan)
In response to what should be done with a girl who run away with home to get married with someone 31.52% responded that the matter should be dismissed silently, 28.26% responded that she should be congratulated and supported, while 7.61% responded that she should be killed. (Attitudes towards Violence against Women in Pakistan)
Quietly, slowly, in piecemeal legal reforms, female empowerment is coming in Pakistan. You meet inspiring women daily here. Sympathetic employers sometimes give protection and assistance, as do other women who’ve fared better. NGOs and charitable organizations try to help empower women, but not all women take advantage of these resources. They fear their husbands, attracting unwanted attention, somehow hurting the honor of their families, or, often, they simply do not know that help exists. With female literacy at 36%, many women are too uneducated to know their rights. A difficult irony for women in Pakistan is that, should a victim speak up about physical or sexual abuse, she is seen as having lost her and her family’s dignity. Many rapes go unreported as the victim fears she will become worthless in Pakistani society. Often, women will turn to their employers; families they can trust. It’s a typically unnoticed form of charity but one that can be crucial to their survival. (Zara Jamal, To Be a Woman in Pakistan: Six Stories of Abuse, Shame, and Survival)
Over the past decade, however, awareness of the issue has risen. Since 2006 the Pakistan Ministry of Women’s Development has been running at least 10 crisis centers in major cities, where victims of domestic abuse or other violence receive legal, financial and psychological support, and counseling regarding their options. Domestic violence has also been discussed in both Pakistan’s provincial and national assemblies. A draft Protection Against Domestic Violence of Women and Children Act was drawn up by the Federal Law Ministry early in 2007, but has not yet been passed. These efforts also appear to have had some positive impact on police efforts to curb domestic violence. In a high profile case in January 2007, Karachi police arrested a national sporting hero, Moin Khan, a former captain of Pakistan’s cricket team, after his wife complained of being beaten by him. (PAKISTAN: Domestic violence endemic, but awareness slowly rising)
Despite Pakistan’s growing reputation for hosting flamboyant gay parties, its staunchly conservative society is not at ease with conversations about gay liberation or rights. (Courtesy of Shutterstock)
Pakistan is commonly known for being high conservative in regards to homosexuality. However, despite this. Pakistan has an active gay community. This was the most shocking discovery I’ve made while researching about Pakistan. I assumed that the majority of homosexuals in Pakistan would keep their sexuality hidden and try to pass themselves off as heterosexual in order to protect themselves from being killed for who they really are. Turns out, I was wrong.
Pakistan vs The Gay Community
Pakistan is a world of contrasts: a land of fundamentalist Islam, Osama bin Laden’s hideout, and terrorist attacks, where children are gunned down going to school or accused of blasphemy and sentenced to death. Yet it’s also a land where secular, liberal, young adults socialize by drinking whiskey and smoking weed, where you can find used lesbian erotica or buy a dildo on the black market. These two extremes are nowhere as evident as in the LGBT experience. Pakistan is an extremely patriarchal, macho culture, with a strict understanding of gender expression and behavior. Ironically, it’s that culture that enables same-sex relationships to flourish, as long as the participants are discreet. This is because Pakistan is a homosocial society, meaning that men can only go out in public or socialize with men, women with women. Male friends can often be seen in twos or threes, holding hands or with an arm affectionately around the other’s waist or neck. (Kaitlin Bardswich, Is Pakistan a gay man’s paradise?)
Pakistan, one of the most homophobic nations on earth, nonetheless has a highly vibrant gay subculture, particularly in the Arabian Sea metropolis of Karachi, despite the official censure of a very conservative society and harsh laws imposed by the state. According to a report from BBC, one of the city’s holiest sites, the Abdullah Shah-Ghazi shrine, in honor of a revered Sufi saint from the 8th century, actually serves as Karachi’s principal “cruising ground”. The report notes that homosexuality is rife in a nation where premarital heterosexual sex is gravely frowned upon – as a consequence, young men are forced to seek sexual satisfaction from others of their own gender. (Palash Ghosh, Pakistan’s Attitude Toward Homosexuals: An Epic Ambivalence)
Every Thursday evening, as the sun sets, men from across the city gather there. A tightly packed circle is formed and those in the center of the circle are groped by those on the periphery. To outsiders it looks like a writhing mass of men huddling around one another. Some even describe it as a “mysterious religious ceremony”. For participants, it’s anonymous group sex. The shrine is far from the only place in Karachi where gay sex is freely available. This kind of behavior is, of course, not condoned by Pakistan’s religious authorities. (Mobeen Azhar, Gay Pakistan: Where sex is available and relationships are difficult)
From vivid accounts of infamous underground sex parties and group orgies at spiritual shrines to the port city of Karachi being described as “a gay man’s paradise,” Pakistan has attracted global media attention for its vibrant gay scene over the past year. And if there was any doubt that the conservative Muslim country has a bustling underground gay scene, then it was soon put to rest when it was widely reported that Pakistanis lead the world in Google searches for the terms “shemale sex.” Despite Pakistan’s growing reputation for hosting flamboyant gay parties, its staunchly conservative society is not at ease with conversations about gay liberation or rights. With homosexuality being an offense under Pakistan’s penal code and a growing prejudice for same-sex relationships, recent attempts to provoke tolerant approaches toward Pakistan’s diverse community have not been straightforward and received an overwhelming pushback. (Nabila Pathan, Pakistan’s homosexual scene: Is the debate being silenced?)
Most Pakistanis view homosexuality as sinful. The vast majority of clerics interpret the Qoranic story of Lot as a clear indication that God condemns homosexual men. Some scholars go even further and recommend Sharia-based punishment for “men who have sex with men”. (Mobeen Azhar, Gay Pakistan: Where sex is available and relationships are difficult)
The Internet has revolutionized many things in many countries. In Pakistan, it gave the everyday person a chance to see gay life elsewhere. As such, it wasn’t surprising that Pakistanis are very curious about it. “As of this writing,” wrote Alex Park for Mother Jones magazine, “Pakistan is by volume the world leader for Google searches of the terms ‘shemale sex,’ ‘teen anal sex,’ and ‘man fucking man,’ according to Google Trends.” But the Internet has allowed the gay community to come together. There are many gay websites, online list serv, Facebook pages and groups, Twitter accounts, and other social media; and they all improved life for the average gay person. The Internet has also given birth to a new kind of system through the smartphone world. As such, gay apps created in the West for gay dating are just as popular in Pakistan as they are in the United States. But, these Apps have given the gay activist an edge. Now you can directly unite, spread information, and even find new people in your area—all by letting these Apps access your location services. (Afdhere Jama, 5 Ways Pakistan Is Gay Friendly)
Pakistan’s Internet watchdog has blocked the deeply conservative Muslim country’s first website aimed at gay people, saying it was “against Islam”. The queerpk.com site, set up to help members of Pakistan’s homosexual and transgender community socialize and share experiences, was shut down. A spokesman for the Pakistan Telecommunications Authority said they had halted access to the site after complaints from Internet users.”We blocked the website under the law because its content was against Islam and norms of Pakistani society,” said spokesman Kamran Ali. Homosexuality is illegal in Pakistan. (Agence France Presse, Pakistan Blocks First Gay Website Queerpk, Deeming It ‘Un-Islamic’)
“Sex between men will be overlooked as long as no-one feels that tradition or religion are being challenged. At the end of it all, everyone gets married to a member of the opposite sex and nothing is spoken about.” Technically, homosexual acts are illegal in Pakistan. The British introduced laws criminalizing what is described as sex “against the order of nature” in the colonial era. Sharia-based laws dating from the 1980s also lay down punishments for same-sex sexual activity. In practice, though, these laws are rarely enforced, and the issue tends to be dealt with inside the family. Just occasionally, though, Pakistani parents do reconcile themselves to children entering a long-term gay relationship. (Mobeen Azhar, Gay Pakistan: Where sex is available and relationships are difficult)
Despite the British imposition, Pakistan was still a very much an open society. Gay people have had a much better experience in Pakistan than they did in London. But, all of that changed in the 1980s, under the sixth president of Pakistan, General Muhammad Zia-ul-Haq, who was a close ally of Arabian countries. His government took the law to lifetime imprisonment, and even death in certain areas under Sharia law. More and more Wahabbi-style religious schools or madrasas were opened in the country, generally with money from the Middle East as well as teachers educated in that region. However, 145 years after the British had brought Sodomy Laws to the region, the British Broadcasting Corporation (BBC) has noted in 2005 that gay life in Pakistan is still “less inhibited than in the west.” This is because the culture is much stronger than laws imposed by foreign governments and greedy local politicians. There have been a lot of changes, sometimes they are good and sometimes bad, but changes are constant companion to gay life in Pakistan. At the moment, one of the mysteries is that people deny the history of gay life in Pakistan while in Paksitan. (Afdhere Jama, 5 Ways Pakistan Is Gay Friendly)
With denial as their constant companion, gay Pakistanis live in constant fear of being ‘outed’ in this staunchly conservative society which is largely ignorant and intolerant of sexual minorities. The vast majority of gay people just do what is expected of them and remain quietly in the shadows, a way of life common throughout this South Asian nation of 140 million. To act in any way effeminately is a sign of weakness and a blemish on one’s own masculinity in this most ‘macho’ of societies. To be gay is to be deviant, an aberration against God’s will which gay men in Pakistan go to great lengths to disguise. (Irinnews, PAKISTAN: Focus on gay rights)
In macho Pakistani culture, having sex with a man — as long as you’re the one penetrating or “the top” — means you are the epitome of machismo. “It makes you super-straight,” says Ali (who asked that only his first name be published). “You’re dominating a guy. Dominating a woman is easy, but you’re dominating a guy. You must be super masculine.” (Kaitlin Bardswich, Is Pakistan a gay man’s paradise?)
Video description:
“Muslims don’t indulge in homosexuality. It’s haraam. Pakistan does not have prostitution. Pakistanis don’t get AIDS. In Pakistan, Muslims don’t kill Muslims. Those who kill are foreign agents.” – This is the kind of denial Pakistan lives in. They just don’t accept the reality they live in. They are so caught up in their illusion that they are no longer able to separate ground reality from the indoctrinated fiction. The point of this upload is not to deride homosexuality. Homosexuality exists in every society and it must be dealt with logic and reason rather then what religious texts say about it. Lesbian, Gay, Bisexual and Transvestite (LGBT) rights must be protected. The larger society must accept that homosexuality is part and parcel of nature. This is the full video of a documentary by Dawn News, a reputed newspaper and news channel (channel is since closed down) about homosexuality and sexual abuse of underage children in Pakistan. Dear Pakistan, stop pretending. Know that homosexuality is just as natural as heterosexuality. Understand that the more you keep your people away from women, the more you indulge in sexual repression in the name of religion, the more they are likely to abuse male children. Come out of your denial.
Journalists, politicians, religious scholars and civilians alike began to decode and debate Islamic concepts and practices, perhaps in an attempt to justify what had happened. This gave way to many misconceptions and stereotypes regarding the religion. Out of the countless false notions that sprung up, the idea of the ‘victimized Muslim woman’ is the perhaps the most common. Terms like ‘veil’ and ‘burqa’ are now part of regular political jargon claiming that Muslim women are subjugated and victimized by these fundamentalist Islamic practices and should be rescued from their entrapment. To make matters worse, understanding and tolerance for feminism in Pakistan and other Muslim countries remains low, limited to a narrow continuum between eastern and western ideologies. Feminism is generally regarded as unnecessary; a construct of the West which deserves no importance in the Islamic structure. (Mehreen Ovais, Feminism in Pakistan: A brief history)
Ever since its independence, in Pakistan, women have been battling exploitative treatment at the hands of their male counterparts – the social, economic and political environment making it difficult for them to progress and fight for their rights. There has almost always been some backlash against women who wish to empower themselves be it by studying, working or even choosing a spouse for themselves. NGOs and other institutions that work to help oppressed women are accused of misleading and ‘brainwashing’ them. Most of these women internalize their suffering, either out of fear or a lack of resources to turn to and the relatively affluent, educated upper class simply turns a blind eye, hoping to maintain their status quo. (Mehreen Ovais, Feminism in Pakistan: A brief history)
Feminism has been alive in Pakistan since the country was born. During partition of the British Indian Empire in 1947, a Women’s Relief Committee, which oversaw refugee transfers between India and Pakistan, was founded by Fatima Jinnah, the sister of Muhammad Ali Jinnah, Pakistan’s founding father. Then Begum Ra’ana Liaqat Ali, the wife of Pakistan’s first prime minister, founded the All-Pakistan Women’s Association in 1949; that organization worked for the moral, social and economic welfare of Pakistani women. Ms. Jinnah ran in the presidential elections in 1965 and was even supported by orthodox religious parties, but lost to the dictator then holding the office, Gen. Ayub Khan. (Bina Shah, The Fate of Feminism in Pakistan)
In the 1980s, the Women’s Action Forum used activism to oppose General Zia’s myopic vision of Islam; today, Pakistani feminist collectives continue to protest violence against women, raise awareness about women’s education and political and legal rights, and lobby policy makers to enact women-friendly laws. The groundbreaking Repeal of Hudood Ordinance, the women’s empowerment bill and anti-honor-killings bill were all moved in Parliament when Sherry Rehman, a former ambassador to the United States and a renowned feminist, held the portfolio of minister for women’s development in the last decade. These and the anti-sexual-harassment bill were all eventually codified in Pakistani law over the next several years. (Bina Shah, The Fate of Feminism in Pakistan)
12th February, 1983 – Lahore, Pakistan Women of the Women’s Action Forum (WAF) and Pakistan Women Lawyers’ Association (PWLA) beating baton-charged at a rally agaInst the law of evidence.
On Feb. 12, 1983, 200 women — activists and lawyers — marched to the Lahore High Court to petition against a law that would have made a man’s testimony in court worth that of two women. The Pakistani dictator Gen. Muhammad Zia ul-Haq had already promulgated the infamous Hudood Ordinance, which reflected his extremist vision of Islam and Islamic law. Now, it was clear to many Pakistani women that the military regime was manipulating Islam to rob them of their rights. (Bina Shah, The Fate of Feminism in Pakistan)
There are two dominant threads of feminist discourse in Pakistan: a modern, Islamic feminism and a secular feminism. (Mehreen Ovais, Feminism in Pakistan: A brief history) But many Pakistanis cling to the idea that feminism is not relevant to Pakistan — that it’s the preserve of the rich and idle or, worse, that it’s a Western imposition meant to wreak havoc on Pakistani society. Many Pakistani men and women believe that women’s rights need go no further than improvements Islam brought to the status of women in tribal Arabia in the seventh century. Men in Pakistan are not yet ready to give up their male privilege, and many Pakistani women, not wanting to rock the boat, agree with them. The Pakistani historian Ayesha Jalal calls it the “convenience of subservience” when elite and upper-class women marginalize women’s movements in order to maintain their own privilege. (Bina Shah, The Fate of Feminism in Pakistan)
Yet secular feminism has a more democratic scope; its proponents agitate for the rights of all women in Pakistan, non-Muslim as well as Muslim. It links to other feminist movements worldwide, not just Islamic ones, and is more pluralistic. By appealing to secular nationalism as well as Islamic modernism, it is not restrained by the need to base all thought in Islamic scripture, although secular feminists also use this powerful tool when necessary. (Bina Shah, The Fate of Feminism in Pakistan)
A feminist movement can succeed only when it mirrors the makeup of the women and the society for whom it operates. Pakistan needs a feminism that elegantly marries both strands of feminism — secular and Islamic — because that’s how Pakistan was formed: on both Islamic and secular principles. (Bina Shah, The Fate of Feminism in Pakistan)
About the video:
“This short clip about The Fatima Jinnah Women University can play a pivotal role in dismantling the stereotypical image of Pakistani women in the West. Ms. Lee is doing a very important work of highlighting heterogeneity of Pakistani women which is otherwise suppressed by the corporate run global media.
“Her choice of [visiting] Fatima Jinnah Women University for this documentary is significant in many ways — the name of the university commemorates Pakistani national legend Dr. Fatima Jinnah who fought the war of independence during the pre- and post-independence period in 1947 along with male freedom fighters. She is a symbol of bravery and courage for women of Pakistan. Furthermore, the university is exclusively for women where women are learning to work in different fields of knowledge. This university is one of many examples which show that Pakistani women are not always the victims; many of them are strong enough to take decisions of their lives by themselves.
“I agree with Maria binte Safi that Pakistani women have become conscious of their rights now and they are taking steps to protect their rights. They are not only becoming bold and confident by the university education but now they are also well informed. I would like to add here that Pakistan women owe a lot to Western feminism for their emancipatory efforts, as well as the space which they have been able to create for themselves in the society. Though as Pakistani women our social contexts are different from women of other countries, still we all share experience of marginalization and social oppression” – Rubia Akram (Jennifer Hall Lee, Pakistani Women Say Their Feminism is Different, But Not Worse)
My Overall Opinion
As much as Islam has a heavy influence on Pakistani laws (which shows equality between men and women), the whole basis of these laws and teachings have been thrown out the window. It has become socially acceptable to treat women as inferior to men. Women have been fighting since the beginning of Pakistan’s young history to have the same basic rights as men. Women have become so down trotted by their social position that they accept the abuse and turn their eyes away from the reality that’s happening in front of them. There have been many feminists from Pakistan that have paved the way for Pakistani women to have more social, educational, and work opportunities and push further for equal rights. However, as long as feminism is being ignored in Pakistan, it makes things more difficult for women to gain their rights. It is important to have allies that help push for more social and economic equality for women.
Pakistani men and women are thought to make unequal contributions and are evaluated accordingly to reproduction. In many rural areas of Pakistan ideas about reproduction is that men are the seed and women are the earth, and regard the woman’s role in procreation as merely to provide a receptacle which can perform a function biologically impossible for the man to perform. It is the man’s seed who plays the key part in these ideas of reproduction; it is he who will determine the identity of the children just as, continuing the agricultural metaphor, the type of seed planted will determine the type of crop harvested. If you plant potatoes, only potatoes will grow. If you plant wheat, only wheat will grow’ is an axiom often quoted throughout the Pakistani countryside. It is from the father that a child receives both its life-giving blood (khun mard se ate hey) and its social identity; it is thus the male contribution to procreation which is given greater conceptual and social significance in Pakistan. Pakistan emphasizes ties of patrilineality under which women are quickly dropped from genealogical memory. Women in Pakistan are thus structurally irrelevant. (Hastings Donnan, Mixed Marriage in Comparative Perspective: Gender and Power in Northern Ireland and Pakistan)
Virginity in Pakistan
Vagina Tightening Cream & Drops in Pakistan
When I did a search for virginity in Pakistan the results I got were for tightening creams and hymen restoration. It doesn’t seem to be looked down upon, in fact, it seems encouraged, because usually when I search for a topic about Pakistan, there is a lot of backlash in the search result. This virginity restoration practice is rather odd to those who aren’t from Pakistan, but a woman’s virginity is very important in Pakistan, because why else would this be such a popular thing that some women there strive for?
Virginity is a religious taboo in Muslim dominated Islamic society and Pakistan is no exception to it. But, there are some physical demands that need to be fulfilled at the time of desire. Pakistani women are in catch 22 situation these days because they want to fulfill their physical desire and at the same time looking forward to show their respect to the religious taboo related to pre marital sex. Hence, some of them are going under the knife for the surgical reconstruction to regain their virginity due to the pre-marital sex. The advertisements in English newspapers, websites or on the walls of busy streets in the city like Lahore, Karachi and Islamabad. These advertisements are offering a chance to the women indulged in pre-marital sex to forget their past and move forward with their religious belief by recreated hymen, reports an Irish Sun Newspaper. (Asit Manohar, Pakistan undergoing Virgin revolution)
As sickening as it seems, men create an egoistic issue out of it and having a virgin wife is a matter of honor and pride for them. In some parts of Pakistan and Iran, a bloodstained bed sheet is considered as an evidence of girl’s virginity and elders of the couple congratulate each other after seeing it. (Umer Ali, On our Obsession with female virginity)
Honor Killings in Pakistan
Police said a 25-year-old woman was stoned to death in a so-called “honor” killing outside a court in Lahore, Pakistan, because she married the man she loved—an action that many Pakistani families believe bring dishonor on the family. She was supposed to marry her cousin. Around a dozen men, including the woman’s father, two brothers and former fiancé, attacked her with bricks. Watch video here. (Reuters)
Despite creeping modernity, secular condemnation and the fact there’s no reference to stoning in the Koran, honor killings claim the lives of more than 1,000 Pakistani women every year, according to a Pakistani rights group. They have widespread appeal. Eighty-three percent of Pakistanis support stonings for adultery according to a Pew survey, and only 8 percent oppose it. Even those who chose modernity over Islamic fundamentalism overwhelmingly favor stonings, according to Pew research. Some Islamic fundamentalists think that only through the murder of an offending family member can honor be restored to the rest of the family. Honor killings predominantly affect women — 943 women were killed under such circumstances in 2011 and another 869 in 2013, though not all of them were stoned. Some were just gunned down in cold blood. Those who are stoned in an honor killing are oftentimes accused of committing adultery. Both genders face stonings in Pakistan and across 14 Muslim countries, but women are more frequently the targets. The reason is rooted in sexual inequality in such countries, where the punishment has survived through some interpretations of sharia, or Islamic law, that say adultery is punishable by stoning. In countries such as Iran, where stonings are legal and widespread, men often have significantly more agency than women. If accused of adultery, they may have the means to either hire lawyers or flee. But those options are frequently closed to women. (Terrence McCoy, In Pakistan, 1,000 women die in ‘honor killings’ annually. Why is this happening?)
Infertility in Pakistan
About eight per cent population of the country is facing infertility issues, while 90 per cent causes of the disease are curable and only 10 percent are complicated. (Amraiz Khan, Infertility rate increasing in Pakistan)
Although Pakistan is among the currently most populous countries of the world, and has a population growth rate of around 2%, it also has high rate of infertility (21.9%); 3.5% primary and 18.4% secondary (Tahiret al., 2004). This signifies that more than one fifth of the country’s married population is directly associated with this problem. However, the high population growth rate subdues this fact, as according to statistics on married Pakistani women, the average number of children per woman is 6.5 (Arnold and Sultan, 1992). (Riffat Shaheen, Fazli Subhan, Sikandar Sultan, Khaula Subhan and Faheem Tahir, Prevalence of Infertility in a Cross Section of Pakistani Population)
516 BC – Northern Pakistan becomes the easternmost province of the Achaemenid Empire of Persia.
327 – 325 BC – Alexander the Great invades Pakistan.
272 – 236 BC – Mauryan Emperor Ashoka promotes Buddhism.
185 BC – Bactrian Greeks conquer northwest Pakistan.
75 BC – Arrival of Scythians (Sakas) from Central Asia.
20 AD – Parthians conquer northern Pakistan.
60 AD – Kushans from Central Asia overthrow the Parthians.
3rd Century – Kushans decline and are dominated by the Sassanian Empire of Persia
4th Century – Kidar (Little) Kushans come to power.
445 – White Huns invade Gandhara and are converted to Hinduism, possibly as the Rajput warrior caste.
565 – Sassanians and Turks overthrow Huns.
Late 6th – 7th Century – Turki Shahis control area west of Indus, including Gandhara.
711 – Mohammad Bin Qasim conquers Sindh and southern Punjab
870 – Hindu Shahis arrive from Central Asia
1001 – 26 – Mahmud of Ghaznavi invades. – Mass conversions to Islam.
1034 -1337 – Sindh ruled by Sumrahs, a Sindhi tribe
1150 – Mohammad Ghuri destroys the Kingdome of Mahmud Ghaznavi.
1194 – Mohammad Ghuri makes Delhi the capital of the empire
1206 – 1526 Delhi Sultanate – Delhi Sultanate established by Ilbari Dynasty – At the time of Muhammd Ghuri’s death in 1206 (had no sons), Qutbuddin Aibak was in Lahore, where he assumed the sovereign powers as he was elected Sultan by the Amirs. The assumption of sovereign powers by Qutbuddin Aibak in 1206 is regarded as the foundation of the Sultanate Delhi.
1221 – The Mongol, Genghiz Khan invades Punjab
1290-1320 Khalji Dynasty – Marks the end of the Turks rule. – Among the Khaljis, Alauddin Khalji (1296-1316) reign is known for revenue reforms, market regulations and conquests.
1320-1412 Tuqhluq Dynasty – Tuqhluq were from ‘Qarauna Turk’ tribe. – Sultan Ghiyasuddin Tughluq Shah (Ghazi Malik) founder of third dynasty of the Sultanate. – Among the Tughluq dynastry, Mohammad Tughluq and Firuz Tughluq are most popular.
1337 – Sammah Rajputs overthrow the Sumrahs in Sindh
1398-9 – Tamerlane invades from Central Asia
1414-51 The Saiyids – Khizr Khan was the founder of the Saiyid dynasty. – Alauddin Alam Shah was the last ruler.
1451-1526 The Lodhis – Lodhis were Afghans – Bahlol Lodhi was the founder of this dynasty. – The last Lodhi Sultan, Ibrahim Ladhi (1517-26) was killed by Babur in the first battle of Panipat.
1526 – The Sultanate of Delhi ended. – Babur defeats the Lodis, the last of the Delhi sultans, and establishes the Mughal Empire. – Tarkhans capture power in Sindh.
1524 – Babur, first Mughal emperor, rais Punjab – Sindh conquered by Shah Beg Arghun from Kandahar. – Amir Chakar Rind unites Balochi tribes and defeats Sammahs.
1527 – 1857 The Mughal Empire – Zahiruddin Mohammad Babur son of Umar Shaikh Mirza — The first Mughal Emeror (1526-30) and founder of the Mughal empire in India. – March 16 — A decisive battle took place with Rana Songa of Mewar, a powerful Rajput prince. – Babur’s autobiography Tuzuk-i-Bauri (Babur Namah) written in Turki.
1530 – December 26 — Babur died in Agra. – Humyun become the Mughal emperor. – Humayun reign 1530, 40, 1555-6.
1540 – Suri Dynasty (1540-55) – Sher Shah Suri defeated Humayun in the battles of Chausa and Kanauj and became the emperor. – Humayun is forced into exile in Persia by Sher Shah Suri.
1545 – Death of Sher Shah Suri.
1555 – Humayun regains empire.
1556 – Akbar, son of Humayun, is emperor (1556-1605) – Humayun died after falling from his library (Sher Mandil) stairs. – Thirteen years old Humayun’s son Akbar becomes the emperor. – Akbar is famous for his liberal policies especially towards non-Muslims. – Akbar contributed greatly in Indian music. Tansen was the most accomplished musician of that days.
1527 – Jahangir is emperor (1605-27) – After Akbar, his son Salim becomes emperor. Salim took the title of Jehagir (Conqueror of the world). – Jehangir’s reign consider be the peak of Mughal rule (and his son’s reign).
1528 – Sha Jahan is emperor (1627-59) – After Jehangir, his son Khurram becomes the empror of Mughal emperor. Khurram took the title of Shah Jehan (Emperor of the World) – The Mughal Empire was at its zenith during Shah Jehan’s rule.
1583 – Queen Elizabeth I dispatched the ship Tyger to the sub-continent to exploit opportunities for trade.
1614 – The British East India Company opens its first office in Bombay.
1658 – Aurangzeb Alamgir is emperor (1658-1707).– Sikhs organize as a warrior sect.
1707 – Aurangzeb Alamgir died. – His death regards as the beginning of the end of Mughal empires. – Aurangzeb Alamgir’s son bahadur Shah Zafar becomes the last emperor of Mughal dynastry.
1736 – Founding of Kalhora Dynasty in Sindh
1739 – Nadir Shah of Persia invades the subcontinent.
1747-73 – Ahmad Shah Durrani founds the Kingdom of Afghanistan and acquires Indus territories, Punjab and Kashmir.
1757 – The battle of Plassey is considered a major breakthrough for the Britishers in the Subcontinent.
1707 – 1762 – Shah wali Ullah’s Reform Movement.
1760-1830 – Sikhs become dominate force in Pubjab.
1789 – Talpur Balochis overthrow Kalhora Dynazty in Sindh
1799-1839 – Ranjit Singh rules Punjab from Lahore.
1830 – Faraizi Movement (1830-57)
1843 – British annex Sindh. – First British-Afghan War
1845-6 – First British-Sikh War
1848-9 – The British defeat the Sikhs in Second Sikh War, annex Punjab and NWFP
1857 – First War of Independence (Mutiny)
1858 – British government assumes direct rule of British East India Company lands, establishes British Raj – Aligarh Movement (1858-98)
1887 – All districts of Balochistan in British hands
1889 – British establish Gilgit Agency
1891 – British conquer Hunza and Nagar
1894 – Nadva-tul-‘Ulama of Lucknow (1894-1947)
1906 – December 30 — The annual meeting of Mohammadan Educational Conference held at Dacca under the chairmanship of Nawab Viqar ul Mulk. In the meeting Nawab Salim ullah Khan presented a proposal to establish a political party, All India Muslim League, to safeguard the interests of the Muslims. – All India Muslim League founded as forum for Indian Muslim separatism
1916 – The Lucknow Pact
1919 – The Khilafat Movement (1919-1924)
1930 – Mohammad Iqbal proposes creation of separate Muslim state
1940 – Lahore Resolution, which endorses idea of separate nation for India’s Muslims, to be called Pakistan.
1947 – June 3 — the British Government accepted the idea of partition of India. – July 18 — The British Parliament passes the Indian Independence Act. – July 19 — Nawabzada Liaquat Ali Khan (1895-1951) of Muslim League becomes the first Prime Minister. – August 14 — Birth of Pakistan – consisting of East Bengal, a part of Assam (Sylhet), West Punjab, Sind, NWFP and Baluchistan. – Some 15 million people flee religious persecution, Muslim fleeing to East and West Pakistan, while Hindus flee to India. An estimated one million people are killed in widespread communal violence and millions are made homeless. – Under Section 8 of the Indian Independence Act, 1947, the Government of India Act, 1935 (with certain adaptations) becomes constitution of Pakistan. – August 15 — Quid-e-Azam Mohammad Ali Jinnah – (1876-1948) of Muslim League becomes first governor-general and Liaquat Ali Khan – (1895-1951) of Muslim League becomes the first Prime Minister of the new nation.
Women’s Lives Pre-Pakistan:
One defining moment for Pakistani women took place before Pakistan itself was an actuality. In 1932, the All India Muslim League, which counted many strong women among its ranks met and passed a resolution giving women complete equality in politics.
Many women contributed to the struggle for Pakistan and the rights of women and fought for freedom. They have gone down in history as pioneers and are remembered for their untiring efforts.
At the occasion, the founder to-be of Pakistan, Quaid-e-Azam Mohammad Ali Jinnah said the following words,
No nation can rise to the height of glory unless your women are side by side with you; we are victims of evil customs. It is a crime against humanity that our women are shut up within four walls of the houses as prisoners. There is no sanction anywhere for the deplorable conditions in which our women have to live.
Saying these words over a decade before Pakistan became a reality, perhaps the Quaid-e-Azam hoped, the creation for a homeland for the subcontinent’s Muslims would also mean the liberation of its Muslim women.
Muslim reformers such as Sir Syed Ahmad Khan brought reforms in education and tried to empower women through education. Quaid-e-AzamMuhammad Ali Jinnah had a positive attitude towards women. After the independence of Pakistan Mohtarma Fatima Jinnah tried to eliminate socio-economic disparities against women in the country.
Before 1947 there was a tendency for the Muslim women in Punjab to vote for the Muslim League and women were organized into large-scale public demonstrations.
An Early History: Religion Before and After Pakistan was Established
What is known to few is that the people of Sindh (sout Pakistan) were predominantly Buddhist prior to the Arab conquest led by Muhammad Bin Qasim. There were Brahmins too, whom today identify themselves as “Hindus.” Also contrary to popular belief, Islam was not spread and well established under Arab rule. The Arab rulers managed to establish a temporary presence in coastal areas of Pakistan and other coastal parts of the subcontinent including nearly all of Sindh.
The Indus Valley people mixed with Aryans moving in from the north during the second millennium B.C. Combined, these peoples are called the Vedic Culture; they created the epic stories upon which Hinduism is founded.
The Mauryan Empire later conquered most of South Asia; Chandragupta’s grandson, Ashoka the Great, converted to Buddhism in the third century B.C.
Another important religious development occurred in the 8th century A.D., when Muslim traders brought their new religion to the Sindh region. Islam became the state religion under the Ghaznavid Dynasty (997-1187 A.D.).
Pakistan was one of the two original successor states to British India, which was partitioned along religious lines in 1947 (the same year where they gained their independence).
Religions ranged from Buddhists, Zoroastrians, and Animists/Pagans/Shamanists. Brahmanists/Shaivites were a minority in Pakistan. Harappans ate beef, buried the dead, had no Hindu temples/idols/deities, etc. RigVedic Aryans forbade idolatory, ate beef, sacrificed cows, had no caste system, most Hindu deities were absent among them, etc. Under Persian rule, Zoroastrianism started to spread. Similarly, Greek Paganis spread under the Greeks. Asoka brought Buddhism, which was later also propagated along with Zoroastrianism and Animism/Shamanism/Paganism under the Bactrians, Sakas, Parthians, and Kushans. White Huns (Iranian Huns/Hepthalites) were not very fond of Buddhism.
This video discusses (not in English) how Pakistan was converted from Hinduism to Islam.
Flash Back to Previous Post:
In my last blog post I mentioned that the law in Pakistan saw women as equal to men, and in this blog post, there was hope even before Pakistan was established that women would be treated equally. What was (and is) holding back women from having complete equal rights like men do? The answer points to religion. Before and after Islam took over, women still didn’t have equal rights. The reading for this week mentioned the Greek reign over the Middle East (or Egypt) and how it had reduced women’s rights. Well, the Greek had control over Pakistan for several years, and that could explain the lack of rights for women. Centuries later, and women are still dealing with the affects of that reign. However, there is still hope that Pakistan will fulfill its goal on becoming a more equal nation for both men and women.
Feminism in Pakistan is a complete myth. Ever since its independence, Pakistan has been battling exploitative treatment at the hands of their male counterparts – the social, economic and political environment making it difficult for them to progress and fight for their rights. There has almost always been some backlash against women who wish to empower themselves be it by studying, working or even choosing a spouse for themselves. NGOs and other institutions that work to help oppressed women are accused of misleading and ‘brainwashing’ them. Most of these women internalize their suffering, either out of fear or a lack of resources to turn to and the relatively affluent, educated upper class simply turns a blind eye, hoping to maintain their status quo.
To make matters worse, understanding and tolerance for feminism in Pakistan and other Muslim countries remains low, limited to a narrow continuum between eastern and western ideologies. Feminism is generally regarded as unnecessary; a construct of the West which deserves no importance in the Islamic structure.
Unfortunately, what most people fail to realize is that feminism in Paksitan is not entirely a novel concept, nor is it anti-Islamic. In fact, Islam was the first religion to formally grant women a status they had not enjoyed before and taught moral, spiritual and economic equality. There are countless quotes from prominent Islamic scholars, ahadith and the Quran itself, promulgating women’s rights regarding different of life, including education, marriage and divorce. In politics, the undertones of feminist ideals have existed throughout, coming to the forefront only recently thanks to advancements in media and education.
Broadly speaking, there are two dominant threads of feminist discourse in Pakistan: a modern, Islamic feminism and a secular feminism. Modern Islamic feminists such as Riffat Hassan, Amina Wadud and Asma Barlas seek to further women’s rights by redefining Islamic views and focusing on the female-centric laws Islam offers. This form of feminism appeals largely to the lower, middle and upper-middle strata of society which looks to religion for answers. Secular feminists like Shahnaz Rouse and Fouzia Saeed consider feminism as an extension of basic human rights, regardless of any religious connotations. Once again, these women are labelled as protagonists of western culture by those who misconstrue Islamic teachings to suit feed their own, chauvinistic principles. (Mehreen Ovais, The Express Tribune)
12th February, 1983 – Lahore, Pakistan Women of the Women’s Action Forum (WAF) and Pakistan Women Lawyers’ Association (PWLA) beating baton-charged at a rally agaInst the law of evidence.
The Fate of Feminism in Pakistan
The reality of Pakistan’s women continues to confound easy categorization. They have been going to school and university, holding down jobs and earning money for several generations now. Yet they still live with widespread gender-based violence, society’s acceptance of women as property, and a widespread belief that they don’t deserve education, jobs or an existence outside the domestic sphere.
Neither Pakistan’s laws nor its social codes nor its religious mores truly guarantee women a secure place as citizens equal to men; such attitudes are preserved by patriarchal tribal and cultural traditions, as well as the continued twisting of Islamic injunctions to suit the needs of misogynists. (Bina Shah, NY Times)
Feminism has been alive in Pakistan since the country was born:
During partition of the British Indian Empire in 1947, a Women’s Relief Committee, which oversaw refugee transfers between India and Pakistan, was founded by Fatima Jinnah, the sister of Muhammad Ali Jinnah, Pakistan’s founding father.
Then Begum Ra’ana Liaqat Ali, the wife of Pakistan’s first prime minister, founded the All-Pakistan Women’s Association in 1949; that organization worked for the moral, social and economic welfare of Pakistani women.
In the 1980s, the Women’s Action Forum used activism to oppose General Zia’s myopic vision of Islam.
Today, Pakistani feminist collectives continue to protest violence against women, raise awareness about women’s education and political and legal rights, and lobby policy makers to enact women-friendly laws. The groundbreaking Repeal of Hudood Ordinance, the women’s empowerment bill and anti-honor-killings bill were all moved in Parliament when Sherry Rehman, a former ambassador to the United States and a renowned feminist, held the portfolio of minister for women’s development in the last decade. These and the anti-sexual-harassment bill were all eventually codified in Pakistani law over the next several years.
Before taking this class, my only knowledge of Pakistani women was through my best friend at the time, who was from Pakistan. What I learned from her was that most people from Pakistan are Muslim, and depending on how devoted you are to your culture and religion, some women choose to wear the traditional clothing of their culture, while others go for the more modern, American look. One of the most important cultural things, or at least what stood out the most to me, was their love of seasoning, especially curry served with one of their meat options. As I already stated, my knowledge on this country and its culture is very limited, however, when I began my research (starting on YouTube), I was quite shocked that these were the first two videos listed:
There were other videos that reduced Pakistani women into shallow people who only cared about being beautiful, chasing after men, and competing with other women (specifically Indian women). Based on those YouTube results, it would be easy to assume that Pakistani women are only good for their looks. The funny thing is, those were the positive videos. The other results showed them fighting each other, being sold into prostitution, being gang raped, and the infamous debate over wearing the hijab.
These are topics I will dive into further on other blog posts, but for now I will say that there is a link between these videos. Just from this, I am already getting a taste of the sexism that women in Pakistan are faced with. They are reduced to their looks, and the constant focus on their outward appearance seems to be an advertisement into selling these women into prostitution. They don’t get looked at as human beings, they get looked at as objects to sell. Their only value is their sexual worth. It may look like I’m making broad assumptions, but this is my first impression on what I have seen so far, and as I dive further into this topic, my thoughts and opinions may (or may not) change.
Summary: Zunera once dreamed of becoming a computer engineer. Instead, aged 16, she was tricked into prostitution in the UAE, beginning a four-year nightmare of cruelty, violence and rape.
One thing that stood out to me from this video is at the 1:44 mark, the girls are blamed for being sold into prostitution, but then the man says that “If someone swears and repents on the Quran, even if you think he’s lying, Sharia says you should believe him. If you don’t believe him, you’re committing a sin. That’s what Sharia Law says.”
So even if someone is tricking them into prostitution, by Islamic law, they have to believe them, yet, if they get sold into prostitution, it’s their own fault. That doesn’t seem fair; this allows criminals to get away with manipulating the law to hurt innocent people. Thankfully, the police/law is investigating the situation, and is trying to bring justice to the girls.
This next video is another example of how women are treated poorly in cases of sexual abuse, and the law/court in this case is the perpetrator of the abuse:
Summary: After a tribal court ordered her to be gang raped, Mukhtar Mai defied centuries of tradition by speaking out. But her campaign for women’s rights has provoked a political storm in Pakistan. By taking her case to the Supreme Court and the international press, Mukhtar Mai highlighted the plight of women in Pakistan. “Where was the State when a woman was being raped in broad daylight?” demands Asma Jahangir, chair of the HRC. President Pervez Musharraf is angry about the way her case has placed Pakistan in the global spotlight. “I’ve said it over and over again. Do not wash your dirty linen outside,” he warned. He’s gone to extreme lengths to silence Mai and personally ordered the confiscation of her passport. Her village was also given a school, roads, electricity and water in an attempt to pacify her. But the only thing Mukhtar Mai wants is justice.
What is a hijab?
Hijab is referred to by various names, some of the most common of which are a veil or a headscarf. Most Muslims who wear the covering call it a hijab (حجاب), an Arabic word meaning “cover.” However, there are various forms of hijab that are referred to by different names. While hijab is commonly associated with women, Muslim men also sometimes wear a head covering as a means of showing modesty. Additionally, Christian and Jewish women in some traditions wear a headscarf as a cultural practice or commitment to modesty or piety.
This video (isn’t in English) discuses the widely debated topic over Islamic (Pakistani) women and the hijab.
I found it interesting that it was mostly men having this discussion about something that mainly affects Muslim women. It only reinforces the belief that women don’t have control over their own bodies, and that men make all the decisions for them. Although hijabs are also worn by men, there seems to be a leniency about them wearing it. It seems more strongly enforced on Muslim women instead of Muslim men. A women’s body is seen as more sexually explicit in comparison to a man’s body, which is why men are less expected to wear them compared to women.
How are women treated in Pakistan? Like most women, they are treated like second class citizens, whose only value is their sexual worth. However, what makes their situation different from the struggles of women in the United States is that feminism is a foreign concept to their country, and their aren’t many laws to protect Pakistani women’s safety. It’s an uphill battle, and Pakistani women need a larger platform for their voices to be heard.
The women of Pakistan 