The research aims to pinpoint the socio-cultural suppressive crisis faced by the Pakistani women and tends to evaluate the standards through which Pakistani women are (mis)recognized through Shazaf Fatima Haider's How It Happened (2012). It focuses upon the internalized social norms regarding women's conduct to achieve perfection and a state of acceptability which have terrifyingly placed a question mark upon women's existence. Zeba, being the protagonist of How It Happened, undergoes anunnerving situation, being continuously displayed as an object for her marriage. Simone de Beauvoir's cultural feminist ideologies in her work, The Second Sex(1997), tend to deconstruct falsely existing cultural archetypes. She illustrates in her work the transformative stages of women's life beginning from the oppressive state towards the protesting state. Consequently, celebrating women's strength by acknowledging biological differences. Through the methodological application of a Textual analytical apparatus, this research tends to reverse the suppressive patriarchal patterns, bringing women from the periphery to the center, also providing a voice to silenced women entangled in the fabricated culture.

With the theory of Moss and Dyck, this study discusses Diane Glancy's The Reason for Crows to understand the insinuations of sensuous geography. This study maintains how in the wake of out-of-place identity within Native American space, Glancy uses sensory experiences as material practices to counter a sense of out-of-placeness. Such multisensory experiences help her native characters locate themselves in both the textual and Native American space. This study explores Diane Glancy's The Reason for Crows not only to find out the reasons due to which the Native Americans develop an acute sense of out-of-placeness within Native American spaces but also the geographies of illness and disability to investigate how Native Americans create and contest their space and place.

Aslam in The Golden Legend (2017) has attempted to record the misuse of religious discourse and its impacts on personal and political levels focusing on South-Asia's most relevant country Pakistan. This research is qualitative where Guha's ideas of Dharma and Danda from his masterpiece Dominance Without Hegemony (1997) has been used to unlock the text. Guha argues that before the arrival of the masters in the subcontinent certain forces were being projected in society in order to keep the lowers classes on periphery. Subaltern voices were shocked and mocked openly. Aslam has magnanimously recorded the situation of subalterns where these are still at periphery and are living in ghettos to face the existential crises they are suffering from. Pakistani fiction is wonderfully focusing on all those sections of society which are deliberately being marginalized. Aslam's liberal approach proposes love which can bind people irrespective of racial religious and sexual orientation. He overtly mocks at the idea of using religion in order to kick the masters off from the sub-continent. Aslam's acute picture shows that in this nation-state, subalterns are still facing threat because of the misuse of religious narrative and its ontology.