Sadia Khan
WHILE the global community rapidly advances in science, technology and innovation, certain pockets of the world remain deeply entrenched in archaic traditions.
We do not have to look far for an example. In Pakistan, a significant portion of society still seeks justice and conflict resolution through harmful, outlawed practices like vani, honour killings and forced marriages.
The tragic cases of women like Sidra Bibi, Bano Bibi and GullanBharo have occasionally thrust these horrors into the media spotlight. Yet, despite legislative efforts—such as the Anti-Honour Killing and Anti-Forced Marriage laws—concrete prevention and rigorous implementation remain painfully elusive.
To elaborate, there exists a cultural paradox of ritual and finances. Adherence to tradition follows a person from birth to the grave. Rituals detached from core religious mandates—such as mandatory feast gatherings every Thursday or Friday and lavish 40th-day memorial services (chaliswan)—remain deeply rooted, particularly in rural settings. The social pressure to conform is immense; those who abstain are often systematically shamed. Ironically, a community that may ignore a family’s daily poverty will readily pool resources to ensure that same family spends beyond its means to uphold traditional customs. This highlights a profound societal paradox: On one hand, the Pakistani public rightly laments inflation, economic stagnation and the skyrocketing cost of living. On the other hand, families willingly incur debt to sustain performative customs. We demand an improved standard of living while fiercely clinging to a regressive mindset.
This unveils the uncomfortable reality of socialization. While contemporary human rights and feminist discourse frequently blames systemic patriarchy for violence against women, a critical internal dynamic is often overlooked: the role of women in perpetuating their own subjugation.
Evidently, sociological data shows that cultural mindset transmission begins at home. It is frequently mothers, grandmothers and mother-in-laws who enforce compliance, shame rebellious daughters and uphold gruesome customs from one generation to the next. Because women are often the primary custodians of domestic tradition, they inadvertently become the enforcers of the very patriarchal structures that oppress them. To be real, path to true Liberation lies beyond westernized rhetoric. The approach to women’s empowerment needs a fundamental shift. Traditional academic education alone is insufficient in rewriting cultural scripts. Instead, Pakistan requires a multi-pronged strategy.
Firstly, active representation and women’s visible participation in local decision-making bodies, law enforcement and the judiciary is required to provide rural girls with tangible counter-examples to traditional roles.
Secondly, localized advocacy shifting away from generalized, urban-centric feminist campaigns hailing Western-aligned ideals is essential. They alienate conservative rural populations, leading to immediate backlash and ineffective results.
Thirdly, targeted developing localized, culturally sensitive awareness programs designed around the specific mindsets of distinct regions is crucial. These campaigns should leverage religious and cultural counter-narratives to prove that discarding harmful traditions does not mean losing one’s identity. To conclude, true liberation will only occur when the mindset of the matriarchy changes. When women are empowered to reject harmful traditions at the household level, they will liberate the generations to come. Only then can we hope for a more just and progressive world.
—The writer is a contributing columnist, based in Rawalpindi.
