Despite extremist opposition, Aurat March continues to bridge gender divides in Pakistan
Rabia Mushtaq
On March 8, 2018, when the world celebrated International Women’s Day, Pakistan’s women and other gender minorities marched on the streets under the banner of Aurat March (Urdu term for Women’s March). It was organised by a diverse group of women including feminist collectives such as Hum Aurtien, Women’s Collective and Girls at Dhabas, and supported by representatives of a progressive political group Awami Workers Party in Pakistan's three biggest cities – Karachi, Lahore and Islamabad.
Karachi, the country’s largest urban centre where the idea of Aurat March was born, had its streets filled with roughly 500 marchers. The event became a launchpad for women and marginalised people, who chanted against domestic violence, forced conversions, sexual harassment, child abuse, child marriage, discrimination against the trans community, and several other human rights violations.
Now in its fourth year, the march has come a long way. Therefore, to understand how the march – which was named Aurat Dharna (Women’s Sit-in) this year to ensure Covid-19 safety protocols – has educated and informed people about their rights since its launch in 2018, I set out to observe the gathering and spoke with some of the attendees and activists, all of whom shared their their insights on the progress the March has made.
Women carry posters at the Aurat March held on March 8, at the Frere Hall in Karachi, Pakistan.
“It has created an enabling environment,” said Maaz, a comedian and participant at the march. He added that the march “has pushed conversations on [various] issues out of the shadows and into the open, particularly those that were purposefully swept under the rug in the past. It has enabled oppressed people to break all the barriers and demand their rights.”
These issues include marital rape to sexual autonomy and conversations about the existence of LGBTQI+ people to discrimination against religious minorities in the country.
But this was not the first time women in Pakistan took to the streets. In 1948, they marched against the exclusion of women from the Shariat bill and demanded recognition of their right to inherit property. Consequently, the Muslim Personal Law of Shariat incorporated their demands before the law became effective. During the 50s, the All Pakistan Women’s Association - a voluntary non-political organisation working for women’s rights - raised concerns about the rise of polygamy in the country. In 1961, their struggle paid off and the Muslim Family Law Ordinance was passed.
Similarly, they also protested against the promulgation of Hudood Ordinances in 1979 which introduced discriminatory laws against women. After several years of struggle, amendments were placed in two of the ordinances through the Protection for Women (Criminal Law Amendment) Act, 2006 that defanged these laws.
People carry placards to support freedom of expression and women's right to bodily autonomy. The term "jiska jism uski marzi" which, in the past was immensely criticised by Pakistan's religious right and misogynists, translates to "their body their will" in English.
Aurat March has helped people understand feminism, unlearn patriarchal ideals, and gave them the courage to speak against oppression. However, it angered the country’s right-wing extremists and misogynists, who deemed the march immoral, provocative, anti-Islam, a western conspiracy, and anti-men, among other allegations. Many of the opposers of Aurat March turned out to be right-wingers such as influential clerics, religio-political groups, and people supportive of the society’s conservative and patriarchal values, including those in mainstream media.
Its organisers and participants are also currently facing threats by extremists. “Fix your ways, there are still many young Muslims here who know how to protect Islam and the boundaries set by Allah,” a statement by the Tehreek-e-Taliban Pakistan (TTP), a banned militant group, read. TTP blamed them for “spreading obscenity and vulgarity”. Additionally, Aurat March’s organisers and participants are being accused of blasphemy after a fake video and a poster condemning child marriage went viral across social media and an instant messaging platform in Pakistan. Currently, laws are being weaponised to persecute them and their safety remains a cause for concern.
But despite this persistent opposition, Aurat March continues to find support among women, the LGBTQI+ community and male allies, including those within political groups like the Pakistan People’s Party.
Men form a chain to protect participants of Aurat March, as they begin to walk at the sit-in venue.
Due to the countless long-time struggles of these feminists, Pakistan witnessed landmark legislations such as the Transgender Persons (Protection of Rights) Act, which was passed by the parliament in May 2018. Domestic violence was recognised as a criminal offence by three of the country’s four provinces - Sindh, Punjab and Balochistan. So far, the Khyber Pakhtunkhwa province has only passed a bill against domestic violence, which is yet to be enacted as a law.
Aurat March has also been vocal of the numerous human rights violations across the country, particularly those affecting the people of Balochistan, Pakistan’s largest yet least developed province. It has provided the Baloch people with a platform to talk about the injustices they face, which include, but are not limited to, threats to its ethnic and sectarian minorities, as well as the subjugation of women.
Kaneez*, a Baloch women and human rights activist who asked to remain unidentified, stated that she has been participating in the march for the last three years. This is where she gets a chance to celebrate women and considers it a platform that sensitises them about their human rights.
“A few years ago, the mention of the term ‘woman’ scared people away. Rumours, controversies, and fallacies surfaced to discredit women. A woman’s character, work, and participation in society was devalued. But now, people have been sensitised about the march and seeing women out on the streets,” she said, deeming her participation in the event a liberating experience.
A woman uses a placard to express her anger at patriarchy.
Kaneez further shared that Aurat March has equipped people with the right language and vocabulary to help navigate daily life and understand their rights better.
“A few years ago, being an 'unpaid labourer’ was not an issue for women, but now they understand what it means. They are aware of terms like ‘exploitation’ and ‘harassment’, and are cognisant about its usage protocols. Aurat March has, therefore, equipped people with necessary vocabulary with the help of feminism and feminist theory. It has been a productive journey, which will continue,” she affirmed.
Samia*, an attendee at the march, argued that change does not happen overnight. It takes years for people to learn and unlearn.
“It will take years for us to witness change. Every year, we gather with the intention to move at least an inch ahead. That, too, is a big deal. Aurat March is becoming more inclusive and its conversations have matured with time,” she noted.
Members of the transgender community gather at the stage to address attendees at Aurat March.
Samia added that social media is the most powerful tool to inform and educate people about their rights, and Aurat March has capitalised on it very well. She observed that while one cannot ensure what people have taken away individually, Aurat March’s efforts to initiate conversations online are tremendous.
Sakina*, one of the members of Aurat March’s organising committee, focuses her activism towards minority rights. For Sakina, Aurat March is not a one-time activity.
“We keep organising similar events throughout the year, lobby for legislation, discuss the country’s law and order situation, and speak for the oppressed. Our manifesto entails provision of rights to the marginalised,” she said.
A child carries a cross while seated among the attendees. A huge number of Karachi's Christian minority also attended the march to speak against persecution faced by the community.
When talking about the annual event’s impact and inclusion of working class women, Sakina informed that those associated with the march reach out to people at the grassroots, which adds to the diversity and inclusivity of the event.
“Our connections with communities at the grassroots level is strong. Women from the working class participate in Aurat March because they are connected to us and are already sensitised,” she said. Sakina also highlighted that since many women still face mobility problems or remain confined to their homes, Aurat March reaches out to them to educate them and initiate discourse on rights.
Disha*, a Hindu women and minority rights activist from Pakistan’s Badin district, also emphasised that getting in touch with communities is key to kick-start conversations on rights.
“Connecting with women, especially those who cannot step outside their homes due to their conservative background, is crucial. Therefore, I visit them at their homes to educate them about their rights. Marches and protests instil awareness among women. If they don’t get our message the first time, they would learn something another time, so we continue to equip them with necessary education and awareness,” she said.
Despite Covid-19 restrictions and incessant threats, Aurat March has vowed to demand equality, freedom and amplify oppressed voices, as it is now more crucial than ever. Maaz encapsulated their goal when she declared in our interview, “we are the voices of the future and whoever joins our movement, we will welcome them. While those who don’t, will be remembered for their ignorance.”
*Pseudonyms have been used in this article to ensure anonymity and safety of my sources.
The photographs in this article are courtesy of © Rabia Mushtaq.