Feminist Movements in Pakistan:

A feminist movement consists in envisioning a just and equal world by

transforming the social, economic and political structures and discourses of
discrimination and exclusion, through individual and collective action and
reflection upon the world.
In their acclaimed 2012 study entitled Position of Pakistani Women in the 21st Century, Dr
Jaweria Shahid and Khalid Manzoor Butt define feminism as equality for women and freedom
from gender discrimination in different aspects of life. “Feminists are those who dare to break
the conspiracy of silence about oppression, unequal relationships between men and women and
who want to change it,” they write. “All feminist pursuits are aimed at social movement
acquiring rights for women from society.”
One might argue that feminism in Pakistan is a complete myth. Ever since its independence,
women in Pakistan has been battling exploitative treatment at the hands of their male
counterparts- the social, economic and political environment making it difficult for them to
progress and fight for their rights.
There has always been some backlash against women who wish to empower themselves be it by
studying, working or even choosing spouse for themselves. NGOs and other institutions that
work to help oppressed women are accused of misleading and ‘brainwashing’ them.
‘Feminism’ over the years has become a pseudo-curse word in Pakistani society. The minute a
woman wants her basic human rights, the same rights she sees men of her own country enjoy,
she is vehemently labeled a feminist. The hatred and disgust with which the word is hurled at
her, is enough to silence a good number of such upstarts. For example, the Aurat March that
took place on March 8, 2019, in several cities of Pakistan claiming equal rights, more safety and
better work conditions raised so much criticism all over the country. The parliamentarians
referred to the women — who consisted of a cross-section of society, belonging to a range of
professions, of varying education levels — as “shameless”. But the fact of the matter is, it’s not a
curse word. In fact, as far as Feminism in Pakistani society is concerned, there are a few things
all of us Pakistani men and women need to know;

1. The Definition:
Feminism is the radical notion that women are people. This radical notion is NOT the brainchild
of the west, it is the brainchild of Islam. When Islam opposed female infanticide, when the
preaching of Islam was initially funded by the business profits of a woman (Hazrta Khadija RA,
the first wife of the Holy Prophet SAW), when Islam defended the right of women in inheritance,
when Islam made men responsible for the women they married or had/wanted to have carnal
relations with, when Islam made men own the children they sired, when Islam curtailed
polygamy, etc, etc it was basically treating women like humans, like people. Bottom line is,
people (men and women) who throw the word ‘feminism’ in a woman’s face to the affect of
labeling her a kaafir, are ignorant

2. Feminist Discourse in Pakistan:

In Pakistan, feminists have belonged to various schools, sometimes knowingly and at other times
unconsciously. The approach of most of the Historical transformations and the Women’s Movement in
Pakistan is eclectic and they do not necessarily subscribe to any one school, as changes are needed at
multiple levels involving both structure and superstructure, to transform societies. Broadly speaking,
Feminism in Pakistan could be divided in 2 groups/schools:

1. Modern Islamic Feminism:

They seek to further women’s rights by redefining Islamic values and focusing on female centric laws.
This school of thought appeals to the upper and lower middle classes which consider religion as the key
to their answers. They re-interpret Islamic injunctions as they believe they are taken out of context.

a) Riffat Hussain

b) Amina Badood

c) Asma Barlas

2. Secular Feminism:

Feminism is an extension of basic Human Rights so they are not concerned with religious connotations.

a) Fauzia Saeed

b) Shehnaz Roz

3. Timeline of feminist Movements in Pakistan

The emergence of women’s political consciousness, and its ultimate flowering into a full-fledged
movement for women’s rights, may be divided into six broad time periods when major shifts occurred in
the political landscape:

1) Colonialism and the Education Reform Movement

2) Rise of Anti-colonial Nationalist Movements in India
3) Post-colonial Restructuring of State and Society
4) Cold War Imperialist Conflict and the Reconfiguration of Islamization
5) Democracy and the Rise of Neo-liberalism
6) Global War on Terror and the Post-9/11 Reconstruction of Identities.

1. Colonialism and the Education Reform Movement :

British colonialism reinforced traditional culture and religious practices. British laws did not prove to be
helpful for women to get their rights in inheritance and religion. The British law in fact deprived women
of their right to inheritance recognized even in religious law. Nonetheless, the Muslim Personal Law of
1937 recognized the right of Muslim women to inherit property.

 Educational Rights: from book pg 104

The Muslims of India were caught between the desire to retain a sense of continuity with the past and
tradition, while simultaneously acquiring modern knowledge in order to compete in the re-ordered
world of politics, commerce and the economy. The contradictory imperatives of preservation of the old
order, while stepping reluctantly into the new one, were reconciled by a strict public/private division in
which women would guard the symbolic frontiers of identity by maintaining tradition and culture, and
the men would enter the fields of politics and commerce where transactions occurred with the colonial
state and competing religious communities.

 Women’s Rights:

In 1908, the Anjuman-e-Khawateen-e-Islam was founded in Lahore for the promotion of the rights of
women in Islam.
Between the years 1886 to 1917, ideas regarding women’s roles and status in society were transformed
among Muslim communities in India. The first women’s organization was born due to the efforts of Sir
Muhammad Shafi.
In 1915, the first All-India Muslim Ladies conference was attended by a few select women from among
the elite. In the First Roundtable Conference in 1930-31 a memorandum was presented by Jahanara
Shahnawaz, demanding rights for all, irrespective of religion, caste, creed or sex . The Government of
India Act of 1935 enfranchised six million women and, for the first time, reserved seats for women were
allocated.

2. Rise of anti colonialism : read from dates written in timeline (1940s)

The Pan-Islamic and national liberation movements against colonial rule created spaces for women to
emerge from seclusion and enter the public sphere, but this was not done in the interest of women’s
rights or empowerment. Rather, women were needed to add numbers to the nationalist movement.
Nevertheless, the movement created a rudimentary awareness of women’s ability to organize for
collective goals. However, after the creation of Pakistan new forces assumed power with which women
were forced to contend.

3. Post-colonial Restructuring of State and Society (Independence): book pg 105

Once freedom was attained from colonial rule, new forces emerged on the political and global scene
which directed the re-structuring of the state and society.
The first legislature of Pakistan had two women representatives, Jahanara Shahnawaz and Shaista
Ikramullah. The Prime Minister’s wife, Ra’ana Liaquat Ali, was the most outstanding woman who formed
a large number of women’s organizations and attended to many different areas that affect women,
especially welfare and legal reform. In 1948, she started the Women’s Voluntary Service (WVS) and in
1949 with their guidance in Karachi the All-Pakistan Women’s Association (APWA)

 Organizations: book 105

APWA was a voluntary non-political organization open to all women over sixteen years of age
irrespective of class, caste, color or creed. The objectives were to be a welfare organization for Pakistani
women. It focused on creating educational, social and cultural consciousness and improving the
economic participation of women for national development.

 Field Marshall Ayub Khan: (1958-1968)

In 1961(military dictatorship) The Muslim Family Laws Ordinance (MFLO) was passed. It gave women a
few rights with regard to marriage, the custody of children, divorce and registration of marriages and
divorces. It was passed as a result of APWA’s efforts. 1965- Fatima Jinnah took part in elections against
Ayub Khan because of absence of feminist struggles. Explosion of organization between 1960s-1970s.

 Zulfikar Ali Bhutto(1972-1977)

Nasim wali khan was the first woman who won a seat in National Assembly. The 1973 Constitution gave
more rights to women than in the past.

o Article 25 of rights declared that every citizen was equal before law.
o Article 25 (2) said there would be no discrimination based on sex alone.
o Article 27 of fundamental stated that there would be no discrimination on the basis of race,
religion, caste or sex for appointment in the service of Pakistan.
o Article 32 of the Basic Principles of State Policy guaranteed reservation of seats for women,
o Article 35 stipulated that the state shall protect marriage, family and mother and child

The PPP set up a Women’s Wing under Nusrat Bhutto. 5% seats for women in PA and 10% in NA.

1975- International women year (IWY) was launched- The Prime Minister’s wife, Nusrat Bhutto,
went to Mexico to represent Pakistan and signed the Mexico Declaration and in 1976- 13 members
women committee was made by Yahya Bakhtiar- bring improvement in their social and economic
conditions.

4. Cold War Imperialist Conflict and the Reconfiguration of Islamization

1979 was a period of intense feminist activity and a turning point for Pakistan on the national and
global scene. The fall of Soviet Union in Afghanistan and Iranian revolution indicated the massive
global reconfiguration and affected Pakistan as well. Pakistan became the frontline state in the cold
war contest between competing imperialisms in Afghanistan. While the Soviet imperialism was
based on a communist perspective, the competing US one sought an ally in a specific version of
Islam to fight against ‘ungodly’ communism.

 Zia-ul-Haq: 1978-1988- book (women’s rights on 107)

For the Pakistani military dictator Zia-ul-Haq, who had seized power in an illegal coup in 1977, the
Cold War competing imperialisms provided a perfect opportunity to gain legitimacy by wrapping
himself in an Islamic garb. Zia proceeded straightaway to Islamize Pakistan based on the
Deobandi/Wahabi version derived from Jamaat-eIslami and Saudi Arabian articulations of Islam.
However, many laws were made to protect women against discrimination like Hudood Ordinance of
1979 led to activism by women. In 1981, a group of women met in Shirkat Gah Karachi and formed
the Women Action Forum (WAF). In 1982 launched the Dopatta jalao movement in Lahore.

In 1982 the Fehmida and Allah Bux case, filed under the Zina Ordinance (one of the five Hudood
Ordinances) motivated women to protect and preserve the few rights they had achieved in the two
previous decades. The Zina Ordinance of 1979 conflated adultery with rape and erased the
distinction between them. This law made it virtually impossible to prove rape and, upon failure to
prove it, the woman was transformed into the culprit while the rapist went scot-free.
 In 1983 Pakistan Women Lawyer marched to High Court with WAF members to protest the Law of
Evidence and they were tear gassed and baton charged. In a short span of time,there were chapters
in Lahore, Islamabad and Peshawar. For the next decade, WAF became the face of the women’s
movement in Pakistan. Kishwar Naheed’s Hum Gunahgar Aurtain (We Sinful Women) and Fehmida
Riaz’s poem Chaadar Aur Chaardivari (the veil and four walls) became anthems for the movement.

o Women’s Rights
o Sindhiani Tehreek

Basically a Sindhi nationalist movement, Sindhiani mobilized a very large number of peasant
women at its gatherings. The four main issues addressed by ST were the following: 1) Sindhi
nationalism and provincial autonomy, 2) social class distinctions and conflict, 3) patriarchy and
the subordination of women, and 4) the struggle for democracy. From its inception, ST believed
that all issues are women’s issues and those of democracy and nationalism cannot be separated
from the issues of women.

However, the success of WAF came with a price in that the differing voices within the WAF platform led
to some of the most seething debates over strategy, aims and goals. At one point the debates led to a
split in the Lahore chapter which was resolved after an acrimonious public controversy. The main
debates in the WAF movement were the following: 1) Secular or religious framework; 2) focus on
feminist issues only or larger ones that have an impact upon women; 3) a broad feminist approach or a
narrow one on women’s rights.

5. Democracy and the Rise of Neo-liberalism pg 108

The decade of the 1990s was a game-changer at both the global and national levels. The US
heralded towards reforming new world order, towards the era of neo-liberlaism, which included the
proliferation of large number of NGOs funded by western countries In Pakistan, the ascendance of
neoliberal ideology coincided with the revival of parliamentary democracy. In 1988, General Zia’s
plane mercifully crashed and a new era of democratic governance emerged, along with an
increasing number of foreign-funded non-governmental organizations (NGOs).

 Benazir Era: (1988-1990 and 1993-1996)

During Benazir Bhutto’s two stints in government (1988-1990 and 1993-1996) some women-friendly
measures were taken such as the setting up of Women’s Studies Centers in various public sector
universities. Furthermore, the First Women Bank was established. Separate women’s police stations
were set up.

In 1995 Benazir Bhutto represented Pakistan at the Fourth World Conference on Women in Beijing
which led to Pakistan acceding to the Convention on the Elimination of All Forms of Discrimination
against Women (CEDAW). But she was hampered from bringing about meaningful change by the
patriarchy.

In the 1990s there was a mushroom growth of NGOs working on various issues. A large number of
NGOs on women’s rights were created including Rozan, Bedari, Aurat Foundation among others.

6. Global War on Terror and the Post-9/11 Reconstruction of Identities:

Book 108

 Musharaff Era: (1999-2008)

In Musharaf era, women’s organizations received funds like Aurat Foundation for the newly elected
women councilors under the women participation project. More than 80% of women were trained
under the project.In the local government, female representation was a historic 33% while 17.5%
seats were reserved for women in the provincial and national assemblies. WAF was against the
military reforms as they wanted to reserve 50% seats rather than 33% available for women.

General Musharaf chose Shamshad Akhtar as the first Governor of State Bank of Pakistan.

The National Commission on the Status of Women was constituted as a statutory body in 2000. In
2002-2003, the Gender Reform Action Plan (GRAP) proposed a coherent gender reform to enable
governments to implement national and international promises on gender equality.

In 2006, the Women Protection Act was passed and the crime of rape was taken out of Hadd
(maximum) punishment and placed in Taazir in Pakistan’s Criminal Procedure Code. Rape would
now be investigated in the manner done in other countries and the conflation between rape and
adultery would end.

The General, while referring to Mukhtaran Mai’s gang rape case, remarked that Pakistani women
get raped in order to go abroad and get millions of dollars, this led to widespread criticism.

 Zardari Era : (2008-2013)

2011= Anti-women practice law addressed the forced marriages- some efforts made by PPP

Law of Inheritance passed

2010= Law of Sexual Harassment- keen desire of women at work place

AASHA(Alliance against sexual harassment)

18th amendment-women’s issues became provincial subject and the ministry of women’s
development at the federal level was devolved to the provinces

2012= Domestic Violence Bill

Pro-women legislation passed by Fehmida Mirza (1st female speaker in southasia) + other
members of NA

Hina rabbai khar= 1st female foreign minister

MQM held largest omen rally

In April 2009, a video of a 17 year old girl, Chand Bibi, accused of illicit relations with a neighbor,
surfaced in which she was publicly flogged by the Taliban for allegedly transgressing moral norms
devised by them in the name of religion. She was subsequently forcibly married off to the man who
had entered her house to fix an electrical problem. In 2012, Malala Yousafzai was shot in Swat for
claiming her right to education.
 Zardari Introduced Anti-Acid Attacks law and Protection of women from sexual harassment at the
workplace Bill. Sharmeen Obaid Chinoy’s documentary on Acid victims was an impetus in
introducing the law against Acid Attacks and her documentary “A Girl in the river” on Honor killing
helped close the lacuna in honor killing laws.

World Economic Forum’s report on Global Gender Gap highlighted four key issues;

o Violence
o Access to Education
o Participation in Politics
o Availability of health facilities.
o Pakistan ranked 143/144 countries.

Conclusion:

Book 112