Throughout its history, Pakistan has grappled with enduring patriarchal norms and cultural customs that confine women to the domestic sphere, obstructing their engagement in broader societal roles. These malpractices have translated into systemic impediments that create a challenging environment for women seeking to enter the political arena. These experiences are further exacerbated based on their identities, amplifying the challenges women face in their pursuit of political participation in Pakistan. This complexity is particularly pronounced for marginalised minority women, as their intersectional identities, encompassing race, ethnicity, socio-economic status, and other factors, intersect to create distinct and often compounded challenges. The intersectionality of these identities not only influences the issues that resonate with them but also shapes the barriers they face in political participation. The lack of diverse representation in political offices becomes a hindrance, as the unique concerns and perspectives of minority women may be overlooked in policy-making processes. The experiences of women in politics are shaped by the intricated ways their identities are perceived. The challenges faced by Baloch, Hindu, and religious minority women underscore the necessity of understanding and addressing these complexities to pave the way for inclusive political representation.
Women from marginalised backgrounds, such as women of colour, race, ethnicity, minority religions and marginalised classes experience unique challenges due to the intersections of their identities, leading to compounded barriers and exclusion. Cultural norms also play a pivotal role, as they intersect with gender to reinforce barriers to women's political participation. Conservative cultural expectations restrict women's mobility and public engagement, limiting their access to political spaces.
Disparities in women's literacy rates and political participation between the urban centre of Quetta and various rural areas show us some of the intricate challenges faced by women in different socio-economic contexts
Economically, women’s political underrepresentation is exacerbated by their unequal access to economic resources and opportunities. Women's economic dependence and the gender wage gap restrict their ability to invest in political campaigns and activities. This intersectional lens unveils that women from different socioeconomic backgrounds face varying levels of economic barriers, further entrenching their exclusion. Even for the women possessing financial resources, their economic privilege doesn't necessarily guarantee equal representation or influence in politics. While they might have the means to engage in campaigns and navigate political networks, other intersecting factors such as gender and societal norms still limit their impact. For instance, despite their financial capabilities, women from affluent backgrounds might still face gender-based biases that hinder their political ambitions or result in them being perceived as less capable than their male counterparts.
On the other end of the spectrum are women from rural areas who lack financial resources and are restricted by conservative social norms. Economic instability and limited resources make it exceedingly difficult for them to participate in political activities, as they lack the financial means to engage in campaigns or even access political information. For example, women in rural areas, confronting both economic disadvantage and conservative social norms, encounter compounded challenges that restrict their access to education and political engagement. These women face compounded challenges due to the intersection of gender, economic disadvantage, and cultural limitations. Their restricted access to education and economic opportunities makes it exceedingly difficult for them to participate in politics.
Women’s political participation under threat: Baloch women in Pakistan
In the vast and diverse landscape of Balochistan, the regional disparities in women's literacy rates and political participation between the urban centre of Quetta and various rural areas show us some of the intricate challenges faced by women in different socio-economic contexts.
Deeply entrenched traditional norms, and constrained financial resources restrict women's involvement in politics, creating a significant barrier to political participation
Balochistan's capital, Quetta, serves as a microcosm of the urban experience, marked by relatively better access to educational resources. According to recent data, the female literacy rate in Quetta hovers around 38%, reflecting a more favourable environment for education. The city's infrastructure and focus on educational development contribute to higher literacy rates among women compared to their counterparts in rural areas. This educational advantage not only enhances individual capabilities but also lays the foundation for greater political awareness and engagement.
Contrastingly, rural Balochistan grapples with formidable challenges in providing quality education to women. Remote locations, inadequate infrastructure, and deeply rooted conservative cultural norms contribute to a starkly low female literacy rate of 2% in rural areas. The alarming contrast between urban and rural literacy rates underscores the persistent educational divide, limiting opportunities for women in rural settings.
Political participation further exemplifies the disparities between Quetta and rural Balochistan. In the urban landscape, despite challenges, women have shown active engagement in political activities. Notably, in recent municipal elections in Quetta, women participated in campaigning and voting, showcasing a degree of political involvement. The urban environment facilitates greater awareness about political processes, fostering a relatively higher political participation rate among women.
However, rural Balochistan presents a different narrative. Deeply entrenched traditional norms, and constrained financial resources restrict women's involvement in politics, creating a significant barrier to political participation.
The diverse ethnic landscape of Pakistan is a testament to the nation's rich cultural tapestry, but unfortunately, it is also a backdrop against which ethnic identities are becoming a source of marginalisation. The Baloch people, including Baloch women, often find their identities entangled in a web of marginalisation that permeates various facets of their lives, including political representation.
The portrayal of Mahrang Baloch in the media serves as a poignant example of how political activism, when associated with a particular ethnic identity, can be misconstrued and used as a tool for marginalisation
The media plays a pivotal role in shaping public perceptions, and unfortunately, Baloch identity is mostly portrayed in a negative light. Stereotypes perpetuated by certain narratives contribute to the marginalisation of Baloch people, especially the Baloch women, casting them as dissenters or threats to the state. Dr Mahrang Baloch's case is illustrative in this regard.
In a recent article “Who is rights leader Dr Mahrang Baloch? Question answered” by Samaa TV, Mahrang Baloch, a prominent figure associated with the Baloch Yakjehti Committee, is accused of engaging in anti-state activities and supporting terrorists. This allegation, framed within the context of her Baloch identity, reflects a broader trend where ethnic backgrounds become tools for discrediting individuals involved in political activism. The portrayal of Mahrang Baloch as someone aligned with terrorists not only aims to tarnish her reputation but also reinforces stereotypes about the Baloch women as a whole.
In Pakistan, a distressing stereotype persists that labels Baloch women as anti-state actors, associating them with acts of violence such as bomb blasts. This unfounded and harmful perspective not only perpetuates a skewed narrative but also fosters a sentiment of segregation and suspicion towards Baloch women within the broader society. The portrayal of Baloch women as threats to the state not only undermines their credibility but also instils a sense of insecurity among them. This stigmatisation can have profound implications for their political participation in Pakistan, as the fear of being labelled as anti-state or potential threats may deter Baloch women from actively engaging in political discourse. The perpetuation of such stereotypes not only hinders the development of an inclusive political landscape but also contributes to the marginalisation of Baloch women, hindering their ability to advocate for their rights and contribute meaningfully to the political fabric of the nation.
The portrayal of Mahrang Baloch in the media serves as a poignant example of how political activism, when associated with a particular ethnic identity, can be misconstrued and used as a tool for marginalisation.
Challenges for religious minority women in Pakistan
In the societal landscape of Pakistan, the under-representation of religious minority women emerges as a poignant and deeply rooted issue. One of the most alarming issues is the forced abduction of Hindu girls, a daily reality that starkly highlights the vulnerability of this demographic. According to a Human Rights Commission report, an unsettling 20 Hindu girls are abducted each day. While there may be claims of a reduction in recent years, the residual fear lingers, casting a shadow over the security and pride that desi families associate with their women. The pervasive threat of abduction becomes a powerful deterrent, leading families to impose restrictions on their daughters' education and movement, thereby perpetuating the under-representation of Hindu women in various spheres of society. The challenges faced by Hindu women in Pakistan are mirrored in the experiences of other religious minority women.
The amalgamation of religious, gender, and class identities creates a multifaceted barrier, hindering the full and equitable participation of religious minority women in various aspects of Pakistani society, including politics
Societal misconceptions further compound the shared struggles, impeding the active political participation of these women. Ahmadi, Kalasha, Parsi and Christian and other minority marginalised women grapple with analogous challenges stemming from societal misconceptions. In an environment steeped in prejudice and misinformation, these women find themselves marginalised and discriminated against. The web of forced labour, abduction, social isolation and conversion has profound implications for the political participation of minority women in Pakistan. The economic shackles imposed by bonded labour limit financial resources and opportunities for education. Families burdened by debt are compelled to prioritise survival over political engagement. Additionally, the pervasive fear of abduction and forced conversion heightens societal apprehensions, leading to the withdrawal of women from public spaces, further restricting their involvement in politics. The nexus between forced labour, abduction, conversion, and financial struggles creates a multifaceted challenge for marginalised minority women in Pakistan, hindering their active participation in politics.
Through these examples, it is evident that identity, intertwined with gender and class identities, forms a complex interplay that acts as a formidable hurdle for women belonging to religious minority communities. The confluence of these identities creates a layered system of discrimination and marginalisation, where women find themselves at the intersection of multiple challenges. The amalgamation of religious, gender, and class identities creates a multifaceted barrier, hindering the full and equitable participation of religious minority women in various aspects of Pakistani society, including politics.
In conclusion, the narratives presented underscore the intricate interplay of identity, where religious, gender, class, and ethnic elements converge to create a complex web of hurdles for women in minority communities, particularly in Pakistan. The intersectionality of these identities compounds the challenges faced by women, positioning them at the crossroads of multiple forms of discrimination and marginalisation. In embracing the perspective of intersectionality, it becomes evident that the multifaceted identities of religious and ethnic minority women are not isolated but interconnected facets of their lived experiences.
Understanding and addressing these interconnected challenges require a nuanced and comprehensive approach that acknowledges the interplay of religious, gender, class, and ethnic identities. Only through such a holistic perspective can we hope to dismantle the barriers and foster a more inclusive and equitable political landscape that recognises the diverse experiences of women in minority communities.