In the social and political revolutions that have occurred throughout the world, the participation of an important and effective element or part of society has been crucial. This element is women, who, in terms of both quantity and quality, are more numerous than men in societies worldwide. It is impossible to fully comprehend any social stratum without giving due importance to the outstanding and heroic role that women have played in building world national movements or the Samiwadi system.
The role of women in helping the human caravan with success and reaching its destination is well-documented in the pages of history, particularly in modern revolutions. Bright examples of the effective and full role of women in revolutionary struggles can be found in Algeria, Palestine, Vietnam, Cambodia, Bangladesh, India, Cuba, Mozambique, Guinea-Bissau, Angola, and Latin American countries. For instance, in Cambodia, during the public struggle, the Lon Nol government occupied the capital of Cambodia, Phnom Penh. Looking at these revolutionary movements all over the world, it becomes clear that no public movement can hope for success without the full participation and support of women.
However, looking at the condition of women in Sindh, it appears that the majority of Sindhi people have not only not participated in social upheavals but also cannot fully understand them. Like the rest of the world, half of the population in Sindh comprises women. Unfortunately, these women often live as untouchables and slaves in Sindhi society. The burden of labor on Sindhi women is significant. They are often uneducated and surrounded by illusions and beliefs.
If we examine current Sindhi society, we will see that its women are divided into three main groups. The first group comprises women who belong to big families and were born, raised, and died in mansions. They spend their lives in these mansions and have no shortage of food, clothing, or shelter. They are often cruel and murderous to poor women, with many suffering from various types of mental and psychological diseases. They are a useless part of the female society of Sindh and a paralyzed organ. Even if one of them comes out of the mansion with a half-educated education, there is still a significant ego in her mind. Unfortunately, if such a woman enters politics, she will be at the level of ordinary working women. This section of women cannot be expected to play a positive role in any political process.
The second group of Sindhi women is made up of those who live in cities, work or study in colleges and universities, or are associated with the houses of small shopkeepers. While their physical relationship with their husbands is intact, their mental and social relationships have been entirely severed from them. The intellectual inclination of these women is somewhat similar to that of middle-class men. They are striving to improve their quality of life and reach the status of women from big families. Positive tendencies of individualism and individual happiness and prosperity are evident in them, but their extreme nationalism tendencies are relatively weak. Some of them who are more educated and social are also prone to mental confusion. They have a vague nationalism on the one hand and shout slogans for women's freedom in the guise of the women of the master nation on the other hand. They do not realize that the meaning of the freedom of the women of the master and free nation is multi-dimensional, aiming to free them from the slavery that is causing them torment and punishment. When raising slogans for the freedom of our social women, the emphasis is often placed on opposing the veil and breaking the locks of the mansions. However, this issue is not relevant to even a percentage of the women of Sindh. Ninety percent of the women in Sindh do not have mansions or even healthy granddaughters to cover their heads.
In the struggle for social change, the responsibility of women
