Gender & Sexuality Studies 2026 (GSS 2026)

Abstract

Pakistan, an Islamic country, abides by a constitution founded on Islamic principles. However, its cultural practices are an amalgamation of diverse influences, rather than a reflection of a singular ideology or homogeneous traditions. The nation's culture is predominantly shaped by regional cultures and its colonial past, as well as practices from various religions within the region. Although Pakistan does not possess a strict caste system like other South Asian countries, the family ties or Baradari system, which originated during the British colonial era, remain robust. Each region of Pakistan cultivates its own distinct culture, influenced by the dominant sect of religion in that area, in addition to regional principles derived from caste and family systems, referred to as baradari. These Biradaris are considered castes within Pakistan, with some being esteemed as prestigious and others less so. The caste system facilitates the construction of political, economic, social, and religious relations. Predominantly, the caste system within the middle class—ranging from upper-middle to lower-middle—dictates the social and personal relationships of the younger generation. This system restricts their options for selecting life partners, as marrying outside the Biradari is viewed as detrimental to the family structure. A girl from another family might impose her familial rules, making it challenging to assimilate into the new family's traditions. By preserving the social and cultural capital of the Biradari, the sexualities of the younger generation are regulated. Authority figures within the family, both men and women, exert sexual control over the younger generation, particularly girls. This surveillance and regulation of sexuality are predominantly carried out by elderly women in the family, who consistently remind younger women and boys to adhere to the cultural norms of the Biradari. The paper will examine the control of sexualities as a method of preserving social and cultural capital, utilizing Bourdieu's theory of capital. Additionally, by applying Kandiyoti’s theory of bargaining with patriarchy, the paper will investigate how women exercise control over the sexualities of other women within their families. This phenomenon will be analyzed in two dimensions: first, when girls are sent to universities for higher education, and second, when they are married. The argument posits that when girls pursue higher education in cities away from their homes, they are instructed to conform to their cultural practices and norms. This includes refraining from developing affection for the opposite gender, particularly to avoid marrying outside the Biradari. These rules of sexual surveillance are enforced through the expression of Islamic norms of piety and morality, rather than regional cultural values. Elder women in the household implement patriarchal rules to uphold the authority by maintaining the family traditions in daily affairs. Similar sexual surveillance is conducted on young married women by elderly family members. In this case, the values of the Biradari are emphasized more than religious values, making it difficult for young married daughters-inlaw or sisters-in-law from different Biradaris to adjust. The mother-in-law assumes a more masculine role to assert her authority in maintaining the household's decorum and regulating the behavior of women who have entered the family through marriage with their sons. This control is achieved by managing the wives' sexual expression towards their husbands, ensuring that piety is upheld within the household, particularly for unmarried daughters. Conversely, these authoritative women openly express their own sexuality through actions and discussions, such as breastfeeding or commenting on their daughter-in-law's breastfeeding methods, emphasizing their role in carrying children for nine months, and recounting how their husbands did not publicly show affection. The findings of the paper will show that the control of sexualities within the Biradari system serves to preserve social and cultural capital, with elder women playing a significant role in enforcing patriarchal norms and maintaining the status quo through surveillance and regulation of both unmarried and married women's behaviors.

Biography

Dr. Saima Khan serves as the Head of the Global Studies Department at the Institute of Global and Historical Studies, GC University, Lahore. She investigates the ways global empowerment narratives influence Pakistani women's identities, representation, and experiences – with a particular emphasis on human rights, education, empowerment, and social change. Through the interplay between global and local cultures Dr. Khan explores the intricate dynamics of evolving femininities and masculinities within public, private, and digital domains to explore the interplay of gender, culture, class, and power in Pakistan. Dr. Khan holds a PhD and Master's degree in Global Studies from Sophia University, Tokyo, Japan, as well as a visiting fellowship in Higher Education from MIT, Cambridge, USA. She also earned an MPhil in History from GC University, Lahore, and an MA in Philosophy from the University of Karachi.