In conservative societies like Sylhet, Bangladesh, girls, and women are often subjected to discrimina-tory and oppressive social norms and expectations. From an early age, they are taught to be silent, talk less, and avoid certain behaviors that are deemed in-appropriate for females. Menstruation is considered a shame, and girls are told not to eat fish heads or laugh loudly. In such a patriarchal and conservative society, women are mainly dependent on men and the socio-cultural constructions of gender roles. Sylheti culture is known for its dependence on citi-zens who are living in foreign countries. Both the boys and girls seek to marry a person from their clans who are living in America or London. How-ever, this tendency is changing rapidly, and women are becoming more skilled and capable. Despite this progress, womens work is often undervalued and dismissed, and they are not given the same opportu-nities as men rather they do jokes as a ‘Beti. In com-parison with other districts Sylheti girls are different; they never wish to be police, major, or officer. For conservativeness, Sylheti women cant express, cant claim, keep defilade, and anguished inwardly. They are obeying everything with a muzzle. So, it has app-eared as an important research subject how some women among them faced these barriers and noticed significantly themselves as a potential person in society (Fieldwork, 2019).    

Women in rural Bangladesh exhibit remarkable resi-lience despite growing up in a patriarchal society that often discriminates against them. Many of these women, including single mothers, leave behind their homes, families, and loved ones without hesitation to earn a living. Despite facing significant challenges and obstacles, they are determined to succeed and provide for themselves and their families. Their ability to overcome such adversity is a testament to their strength and perseverance (Marium, 2018). From the socioeconomic background of Bangladesh, women are a part of the greater society (Alam et al., 2019). Existing aristocratic patriarchal inheritance of this subcontinent, in the system of patriarchy Bang-ladeshi women, are subordinate in families and soci-eties. In male dominant society, women mainly dep-ended on males and others. Women were victimized as a persecuted class of exploitation, deprivation, and oppression for a long time, now they are segmented (Kuddus & Shakil, 2003). Voices from Bangladesh on IWD18 and other delegates said, in rural soci-eties, people believe that a womans role is restricted to taking care of the household, the family, and the children. Today, with the evolution of gender roles and the world at large, women may not have a strong role to play, but they are contributing, and doing their part, and people have begun to finally take notice. A recent study has found that almost half (48 percent) of Bangladeshi women report that their hus-bands are the sole decision-makers regarding their health. Similarly, 35 percent of women in Bangla-desh report that their husbands make all decisions regarding visits to family and friends (UNICEF, 2007). These findings highlight the significant gender disparities that persist in Bangladeshi society, particularly in terms of decision-making power with-in the household. Such inequities can have a pro-found impact on womens health and well-being, as well as their ability to access social support and maintain social connections. Addressing these dis-parities and promoting gender equality is essential for advancing the rights and empowerment of wo-men in Bangladesh (Habib and Hasan, 2021). 

A woman can be educated about health and safety issues but it is important to educate the males to match the perspective of the betterment of liveli-hood. We should have emphasized on reformation of the education system not only for women but also for men especially those living in rural areas, to ensure safety and equality in the informed decision-making power of rural women. In Bangladesh, wo-men bear many of the marks of a "disadvantaged minority" in the social, economic, and political realms (Mahtab, 2007). Womens position and socio-status are attributed to the thought of development and modernity by capitalists and they acquiesce to that namely (Kabeer, 1999). Discursive discourses can cause individuals to become displaced from their true position, resulting in the creation of a new iden-tity that does not reflect their true selves. This double displacement occurs when individuals adopt and conform to these discourses, leading to a sense of dislocation from their own identity. By accepting these discourses, individuals create a new position that is further removed from their true position (Ward, 2014). It affects womens socioeconomic conditions such as self-beliefs, education, income, and socio-status (Kabeer, 2001). Feminism is the advocacy of womens rights based on the equality of the sexes, the theory of the political, economic, and social equality of the sexes. But many people dont seem like that. They claim we are not physically equal or the same but have natural differences, ergo how it will be equal (Karim, 2019) by comparing with a man (Caprino, 2017). Society to society, cul-ture to culture these thoughts can be varying because of cultural traditions, practices, and rituals. Women are often kept under strict social constraints, inclu-ding wearing veils and facing various social obsta-cles. However, some women can become indepen-dent and financially stable by gaining education, awareness, courage, and skills. These women esta-blish their knowledge, skills, and values, which they assert in a significant manner in their personal lives, families, society, economy, and various other sectors (Islam & Sarker, 2020). There is little research or literatures available on women who are free from male dominance and have achieved success by rely-ing on their skills and qualifications to support them-selves and their families. This study explores the experiences of women who have lost their fathers in childhood or have husbands who are unable to work or are irresponsible, and who are responsible for supporting dependent family members. While these women have faced challenging circumstances, this research offers an example of how they have been able to rise above their situations. So, the primary objective of this study is to understand how women in a conservative society cope with obstacles and manage to thrive. The research delves into the beliefs and actions of women who have lived in a patriar-chal society for an extended period without male support. It was anticipated that the displacement and double displacement theories could be beneficial to Sylheti women and enable them to pursue feminism as other societies worldwide have done to attain equal rights to men.

This study can contribute to academic discussions in fields such as development anthropology, social ine-quality, and classic ethnography. Using qualitative methods at a micro-level, the research offers insights into the real experiences of the participants. The fin-dings of this study may serve as an inspiration to other women in similar situations, particularly wid-ows & those who are struggling to make ends meet.

Review of Literature 

In Bangladesh, like many other developing coun-tries, women from dependent families face numerous socio-economic challenges. These challenges are particularly acute in conservative societies such as Sylhet Sadar Upazila, where patriarchal norms and values are deeply ingrained. Despite efforts to pro-mote gender equality and womens empowerment, women from dependent families continue to experi-ence discrimination and marginalization. However, research on the socio-economic conditions and emp-owerment of women is a crucial issue all over the world (Rahman et al., 2020). A review of the liter-ature indicates that in Bangladesh, womens empow-erment has been a subject of discussion (Rahman M. A., 2018) and research for a long time. The country has made significant progress in terms of womens education, health, and economic empowerment in recent years (Mahmud, Shah, Becker, & Luseno, 2019). Moreover, gender inequality remains a signi-ficant issue, especially in patriarchal conservative societies like Sylhet, where women are primarily dependent on men and socio-cultural constructions (Khatun & Rahman, 2020). Recent research on womens empowerment in Bangladesh has shown that women in rural areas face more significant challenges in terms of education, employment, and access to resources than their urban counterparts (Nahar & Hamid, 2020). A study conducted by (Rahman et al., 2020) found that womens empower-ment is strongly linked to their access to financial resources and decision-making power in the household (Rahman, Islam, & Hossain, 2020). Other studies also highlighted the importance of womens participation in the labor force and their access to formal education in enhancing their socioeconomic status (Akter et al., 2020). Previous research has highlighted the challenges faced by women in patriarchal societies like Sylhet, including limited access to education, healthcare, and economic oppo-rtunities (Chowdhury R. I., 2013; Niaz, 2016; Kha-tun & Rahman, 2020). The socio-cultural norms and values of the community also play a significant role in shaping the opportunities available to women (Islam et al., 2017). While there have been efforts to address these issues, there is a need to examine the specific challenges faced by women in dependent families, who have lost their fathers at an early age and have had to rely on others for support. Women in dependent families face unique challenges in terms of socio-economic empowerment, which are often overlooked in broader discussions on womens empowerment. Studying the specific challenges faced by these women can help identify targeted interventions that can enhance their socioeconomic status and empower them to become self-sufficient. Furthermore, understanding the socio-cultural factors that shape womens opportunities can inform broader efforts (Hossain, 2018) to promote gender equality in patriarchal societies like Sylhet. Prior studies have emphasized the significance of womens ability to obtain education, financial means, and authority in making decisions, as these factors can improve their social and economic status (Rahman et al., 2020; Akter et al., 2020). While the challenges faced by women from dependent families in Bangladesh have been well-documented, there is limited research on the specific challenges faced by women in Sylhet Sadar Upazila. This study aims to fill this gap by exploring the socio-economic challenges faced by women from dependent families in this conservative society. The study will use a qualitative approach to examine the experiences and perspectives of women from dependent families, with a particular focus on their strategies for coping with and overcoming these challenges. By shedding light on the experiences of these women, this study can inform policies and in-terventions that aim to promote gender equality and womens empowerment in Sylhet Sadar Upazila and beyond.

This study utilized both primary and secondary sour-ces of information. Purposive sampling was used to select appropriate participants for the study. Several research techniques were employed as primary sour-ces, including key informant interviews, informal interviews, case studies, and life history approaches. Relevant literature, articles, and books were also re-viewed to enhance the research.

Participants

The study was conducted in Sylhet Sadar Upazila, Bangladesh, among a semi-urban, conservative, and migrated population. Participants were selected based on specific criteria, such as age (18-60), mari-tal status (only married or widowed), profession (worker, business person, or entrepreneur), and pot-entiality for self-reliance and well-being.

Design

The design of the study utilized key informants and informal interviews, as well as case studies and a life history approach to provide a comprehensive under-standing of the participants experiences. Key infor-mants were used to identify suitable respondents, while informal interviews helped establish a good rapport with the participants. Life history approaches were used to validate participants experiences by comparing their speech with generational situations, environments, and societal conditions. Case studies were used to ensure the credibility of participants utterances and opinions.

Measures

The study employed a checklist and unstructured questionnaire as measures. The checklist was used to track the research objectives and determine the res-pondents real social conditions. The questionnaire was used to explore hidden truths about their lives.

Procedure

The study utilized purposive sampling based on spe-cific criteria such as age, marital status, profession, male presence, self-reliance, and well-being. Inter-views were conducted with all participants, and eight cases and three life histories were studied. The rese-archer visited each respondent individually to con-duct the interviews. Life histories were studied for participants who displayed potential, skills, and the ability to manage their lives.

This section presents the findings of our study on the socio-economic challenges faced by women from dependent families in Sylhet Sadar Upazila, Bangla-desh. It begins by providing a brief overview of the research findings, followed by a detailed discussion and critical analysis of each of the findings. The following are the key findings of our study

1) Linguistic representation is a significant block-age for women in families, societies, and work-places in Sylhet.

2) The absence of feminist thought and the pre-sence of displacement and double displacement approaches were found to be more effective.

3) The patriarchal ruling system keeps women far from the real world, limiting their independence and subjecting them to ineffective domination practices.

4) Conservative thought and misconceptions of Islamic rules keep women ignorant of the real scenario.

5) The concept of "Triple P" is effective in fitting into a patriarchal society.

6) Growing up as a woman, rather than a human being, builds strong obstacles to independence and self-reliance.

7) The life of women in conservative societies has a significant impact on their socioeconomic sta-tus (Kabeer, 1999).

8) Women in Sylhet face negative criticism from those involved in their daily activities, and emotional jealousy is more prevalent.

9) Lack of education and potential knowledge ma-kes women more vulnerable in times of danger.

10) Without access to human rights and global knowledge, Sylheti women are left behind in the global arena.

11) Cultural and natural diversity in womens lives leads to social misinterpretation, causing iden-tity crises and cultural negation.

12) Hardworking women are often tagged as pros-titutes. 

In the following sections, we will discuss each of these findings in detail and provide a critical analysis of their implications for the socio-economic challen-ges faced by women from dependent families in Sylhet Sadar Upazila.

A Sylheti mother forbids her daughter, ‘Furinte machor matha khainna, hese damndor matha khai-bay. (A girl shouldnt it fish heads. If she eats, then it seems she will eat her hubbys head). Just think about this sentence, a girl listens to it from childhood to adulthood which is gender discrimination (Akhter et al., 2020), social inequality, dis-respect to a self-agency (Kabeer, 1999), dependency thought, patri-archy ruling, illiteracy, and nutritional discrimin-ation. The expression of a mother like that seems to discriminate in gender where the male body is in priority. Socially it is an inequality of girl sociali-zation. It disrespects a persons agency, and attacks self-will, and self-interest. Informs a girl she is for a male person. She should prepare for him. She has born for his well-being of him. A mother adapts these thoughts because of the patriarchal ruling sys-tem. In a patriarchal ruling system, women are always obedient to a male body actually, they are bound to. It also shows the ignorance of the edu-cation of a mother. Nutritionally a fish head is plenty of protein, fats, carbohydrates, vitamins, minerals, etc. Fish heads are also full of omega 3 which keeps our brain and heart healthy, and is good for dep-ression and mental health (Dogra, 2020). It is also full of Vitamin A, an extremely useful food for our eyes which improves our vision (Know the Health Benefits of eating the fish head, 2018). What was predicted at first to conduct this research is proved oversight slightly at the end of the study. The app-roach of displacement and double displacement is effective here but feminism is absent. For a conser-vative mind and an effective patriarchal system, the feminist approach cant adapt here. They seem to get exact rights for a woman which helps to improve women in every sector (Fieldwork, 2019). According to the study, the participants have endured text-based harassment and spoken out against it. Women and girls experience mistreatment on the streets, at school, within their families, and at work. During transportation, individuals often touch womens bodies, and if a woman speaks up, she is often blamed for being outside of her home or suggested using a private vehicle (Andaleeb et al., 2018). Even many literate people use so many terms to address a girls or womans character in a noble, poem, or a story. By reading these, they believed that they are like that. And they obey and practice that. Sylheti natives dislike feminism rather they are informed they want womens rights. They dont interest to get rights equal for men. Its a politics to destroy Sylheti culture. Womens necessities are not the same as mens. Physical structures are different; there is no scope to seek equality in mens rights (Chowdhury A., 2017). Informants want human rights, womens rights, and rights as a citizen of a state. Girls and women are growing up in a narrow-minded world. They feel shy to speak (Lie, 2002). Their knowledge of other countries, such as New York or London, is greater than their knowledge of their own country. Several Sylheti women and girls are not familiar with the Sylhet Division and may even dislike speaking the Bengali language. This issue is not limited to Sylheti women but also applies to women from other districts of Bangladesh. This limited knowledge can hinder their ability to think broadly and can have a significant impact when they attempt to communi-cate or work with people from different cultures or regions. The research indicates that Sylheti society is patriarchal, where women are consistently domina-ted. Female members are often not consulted in decision-making processes, leading them to live like animals with muted voices. They are only asked to cook food, rear children, and engage in sexual inter-course. Women are not consulted in political, econo-mic, or health-related decisions and their opinions are disregarded. Girls are not encouraged to pursue higher education or technical training, whereas boys are favored in these areas (Sultana, 2012). The patri-archal system in Sylhet results in women appearing less mature when compared to women from other regions in Bangladesh. Sylheti women often lack awareness about conservative practices, which keeps them from the truth. Traditionally, Sylhetis are highly religious, and they deeply revere shrines. However, there are many misconceptions about vei-ling and other rituals. Despite the benefits of main-taining veils, such as being able to work from home, the patriarchal rule makes it impossible for many women to do so. They are confined to the kitchen and childbearing. Some respondents believe that studying the life of Begum Rokeya, who also lived in a conservative society, could help women under-stand how to live a fulfilling life. Her brother and husband helped her discover her potential. Through the responses obtained from participants, a note-worthy concept was identified - the "Triple P" for-mula. This formula divides a womans life into three stages: pre-marriage, marriage, and old age, and outlines the responsibilities of the three most import-ant men in a womans life - her father, husband, and son. These men can either provide support or act as barriers for a woman. The study found that some women were fortunate enough to have supportive men in their lives, while others were not. Those who were unable to overcome this formula, they may choose to become a single mother, get divorced, or distance themselves from their family and society (Fieldwork, 2019). They develop a lack of initiative and self-assurance, and over time become vulnerable when their sources of support disappear. Girls in our society are raised with a mindset of dependence from a young age, and this is particularly prevalent in Sylhet. If a girl do any mistake in household work, family members said that ‘Jamair bari gia kita korbay, koibo bafor barit kicchu hikaice nani (What will you do at in-laws house, then ignominy us that we didnt teach you anything girls are often dis-couraged from pursuing their own goals and dreams and instead are told to focus on learning how to do household work so they can find a good husband. This mentality is dangerous because nobody knows what the future holds, and a girl may end up having to support herself or her family. Unfortunately, many women end up as single mothers and burden their families because they were not allowed to become independent. This is a major obstacle for girls and shows a lack of respect for their potential as human beings (Fieldwork, 2019). Women often compete with other women and can feel envious of their success or happiness. This behavior can be influ-enced by the way a womans mother or other female role models acted in her life. Its been suggested that women may experience more jealousy than men in emotional situations (Fieldwork, 2019). This obst-acle is hindering womens development and empo-werment. Women need to overcome this obstacle, appreciate other womens achievements, and inspire each other to reach greater heights. Its important to ignore those who are jealous of your success and hold you back with negativity. Women are continu-ously confined to their homes behind veils, limiting their exposure to knowledge and negative criticism. This is not their fault, but the result of social mis-conceptions. In some cases, we are also responsible because we dont actively seek to learn about the broader world. In Sylhet, there are fewer oppor-tunities and platforms to motivate and guide women in the right direction (Fieldwork, 2019). The respon-dents interviewed have shared that they passed their life addressing as Girls or Women, not as human beings. This narrow view of womens identity can have negative implications for their lives. Women should be seen as human beings first and foremost, rather than being defined solely by their gender. With the right opportunities and support, women can achieve anything they set their minds to. Unfor-tunately, society and families often treat women differently, defining them only in terms of their roles as wives, mothers, and caregivers. If a woman sits unrolling her legs she is tagged as (Bessa) prostitute by her family members, even by her mother. For ins-tance, why did you sit like a prostitute? It also ignores another group of women. In family and soci-ety, we grow up with restrictions, rules, and regu-lations with a term Woman, Girls, and Beti (Sylheti terms to address a woman) not human beings (Field-work, 2019).A woman gets fewer opportunities to study. Less amount of girls get the opportunity to take higher education (Akter et al., 2020). Girls in this society rarely pursue higher education without immense determination. One individual shared that she got married and during her Masters exam, she had to sit in an ambulance. After one and a half hours, she gave birth to a boy and then completed her exam while taking care of her new-born in the exam hall. In most cases, mothers or female family members focus on household work and prioritize the well-being of men, which results in girls lacking proper education and knowledge. Women suffer greatly from these deficiencies. However, we found that most of the respondents have developed diffe-rent skills that have helped them survive and adapt to this society. Having academic and technical know-ledge is essential for anyone, but for women, it is mandatory. Without this knowledge, women cannot thrive in this social structure (Ahmed & Sharma, 2019). Most women in Sylhet lack knowledge about their rights, human rights, and citizen-ship. They are unaware of their rights as women in society and within their families. Due to the lack of global know-ledge, Sylheti women are not advancing as much as other women. While other women are becoming police officers, cadres, and majors, Sylheti women are absent in these fields. This lack of knowledge also causes them to lose their confidence and be unable to raise their voices and demand their rights from their families, society, and the state (Fieldwork, 2019).

Menstruation is a natural event, that affects womens and girls life of reproductive age (Mathews, 1995). It god gifted, and happens naturally. But in society, it seems a shame (Mathews, 1995), a hidden matter. Many girls are afraid of it and dont go out (Mat-hews, 1995). In some cases, they are neglected in families even my mother, Grandparents, Mother in law with so many taboos (Ihsan, 2010). Most women do not feel comfortable sharing their problems with anyone other than their mothers. This support and encouragement from mothers are crucial for women to feel relaxed and confident. However, in our society, even within families, girls are not always safe due to various misconceptions. Early marriage is often a result of girls dropping out of school, which in turn creates socio-economic barriers for them. Women are often seen as belonging to male properties such as their fathers house or their husbands house, but not having their property. In our social context, women typically have to adapt to two different environments, which can create obsta-cles for them to lead a smooth life. This socio-cultural diversity is unique to womens lives. In this society, hard work is often equated with prostitution. When someone returns home from work in the evening, they are often stared at as if they are an alien. Some individuals with bad intentions may even offer them ‘oitoni (do you interested in do sex! Laugh loudly).  If she is a tenant, the home lender may ask ‘koi taki kamai koria ailay go (from where by earning did you come lately!). Even family mem-bers may ask her with whom she spent the night if she arrives home late due to work pressures. These situations are particularly common for women invo-lved in production work that requires working late for urgent orders. Although there are many obstacles that women in Bangladesh face, the study has focu-sed on identifying the obstructions that Sylheti wo-men experience in their families and society, which negatively impact their socioeconomic status. The study arrived at these findings by studying the life histories and case studies of various professional women who have overcome these barriers.

Sylhet is known for its religious conservatism and the presence of many migrants. A significant portion of the areas income comes from remittances sent by Sylheti foreigners. Sylheti culture is strong in areas such as tradition, ritual, and language. Understan-ding other cultures and traditions is important for a society to mature and become more capable. From a young age, children are dependent on their families and society. Girls are often raised differently from boys, leading to the suppression of their self-will and independence. Research shows that women are res-ponsible for perpetuating this dependency. Mothers have a critical role to play in changing this pattern and empowering their daughters. Many successful women lack formal education but possess strong self-esteem, self-power, and a strong work ethic. These women are fighting for change and overco-ming societal prejudice. Although there are diffe-rences between their views and those of feminism, these women desire the establishment of womens rights in their country and culture. Ultimately, a womans goodwill, hard work, and developed mind-set are essential to achieving self-reliance and pros-perity. These women should be respected for their achievements. This research was conducted in Sylhet Sadar Upazila and would benefit from further exa-mination of other districts in Bangladesh. Future research could explore the techniques women use to overcome obstacles and become change-makers. The study revealed the everyday obstacles women face, which can be helpful for widows and other women struggling in Bangladesh. 

We would like to express our sincere gratitude to our teachers who have provided us with guidance and inspiration throughout our academic careers. With-out their support and encouragement, this article would not have been possible. We also want to thank our families for their unwavering love and support. Their constant encouragement and understanding have been invaluable in helping us pursue our acade-mic and professional goals. Lastly, we would like to acknowledge our friends for their support and for being a constant source of inspiration. Their feed-back and encouragement have helped us stay moti-vated and focused throughout the writing process. Thank you all for your contributions to our lives and this article.

The authors declare that they have no conflicts of interest related to this article.