Middle-class, conservative women in Pakistan have found a political voice as supporters of the Pakistan Tehreek-e-Insaf party.
Middle-class, conservative women in Pakistan have found a political voice as supporters of the Pakistan Tehreek-e-Insaf party—putting them at odds with the secular women’s movement their own daughters support.An anthropologist working in Azerbaijan looks beyond forensic science to understand the value of culturally specific ways people navigate uncertainty in protracted conflict zones.
Naz Aunty, a stay-at-home mother since her marriage over three decades ago, is in her late 50s with three adult children. Like many middle-class, nonworking women of her generation, she told me early on that she disapproved of the politically active younger generation.
These women, like Naz Aunty, are all supporters of Prime Minister Imran Khan. Khan offers them a different vision of politics, where women with more traditional Islamic family values feel welcomed. They’vean anticipated vote of no-confidence—an event that would come to pass a few weeks later in April 2022, removing Khan from office. But in March, the atmosphere buzzes with excitement and anticipation as Khan descends from a helicopter.
Despite limited political opportunities for Pakistani women, their participation in politics is not unheard of. Rather, prior and up to theinto India and Pakistan in 1947, women in British India participated actively in anti-colonial and independence movements. In the decades following independence, women’s rights activists remained at the forefront of political action in Pakistan, lobbying to overturn draconian laws that discriminated against women.
Mundane daily practices, such as taking a walk in the park, can create possibilities for deeper forms of political engagement. This rhetoric contributes to his appeal for women like Naz Aunty, who find themselves represented—perhaps for the first time—in Khan’s narratives. Khan’s followers appreciate how his politics seem to occupy a middle space between the contemporary women’s movements, which they see as too “Western,” and the stricter religious dictates of the Islamic clergy who limit women’s roles and mobility.
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