 Gender practice. Social institutions like family, school, and your workplace, they define norms for men and women at a particular context, at a particular place. Norms gradually become conventions, and conventions, you know, they are powerful. They, in fact, lead to ideologies, and they are taken as inevitable. We can't do without them. We can't ignore them. They are so powerful. So, norms are set by institutions, and then they gradually become conventions, and conventions develop into gender order. They become foundation basis for gender order, and gender order is a system of allocations of rights and duties and roles and responsibilities. In a way, why do we call it order? Because it organizes society with reference to being male and female with reference to gender. Gender order is reproduced by our social and gender practice. When these allocations, this organization on the basis of gender is practiced, it becomes part of our activities, social activities, day-to-day activities. We call it gender practice, and this gender practice reinforces, strengthens, gives foundation to the gender order. Our gender order comes to life, comes to physical form through gender practices. Which means gender order is directly linked with gender practice. Change in gender, gender-based activities, they would change the gender order. And the gender order, if changed, it would lead to change in division of work, allocation of rights and duties, status, etc. And as a result of this, the organization of the whole institution and ultimately the whole society will be changed. For example, family sets role expectations for men and women. Gender order requires women work at home and all the kitchen work, cleanliness, all domestic chores, they are part of their responsibilities. And family sets the norm that if we talk about men, they would work outside home. If we commit to gender roles, which are set by family norm, in practice gender order is maintained. And if we deviate from it, if we don't follow it, gender order will be changed. How? For example, do the reverse, change the orders, do the reverse of these practices and that practice would definitely result in change of order. Men work in kitchen and take care of home affairs and women go outside in public life and they do all the work which were being done by men. What would happen? This change in practice changes gender order. And if this gender order is approved by the dominant majority, if these practices are approved by powerful segments of the society, they would be accepted and as the result of that acceptance, gender order would be changed and if gender order is changed, norms will be changed. The change is disapproved or rejected if it is introduced by less powerful social groups which are in minority. If changes in such norms are introduced by weak and less powerful segments of the society, they won't be approved and they won't make any change in gender order. And in gender norm, the conclusion of this talk is that there is a dynamic, flexible, ongoing relation in gender practice and gender order. And that we said in the beginning that there is direct link, instead of that we would say that there is a flexible, changeable link between gender order and gender practice. Now, for understanding you would do this task, why do you think Pakistani society doesn't accept non-traditional gender practices? If a social group tries to adopt non-traditional sexual practices, why Pakistani society doesn't allow them to do that?