Amara Shah
What can be a more beautiful sight than women marching on roads and sloganeering for their rights? The march was for butchered bodies, for acid-burnt faces, and for lack of women representation in political, economic and social spheres. The march was against moral policing and restrictions on female choices and bodies. It was against the constant threat of sexual harassment at homes, on the streets and at the workplaces. It was against women exploitation and objectification. The march hit exactly where it had meant to, it challenged the patriarchy and threatened fragile masculinity.
This challenge to masculinity and misogyny is why bile overflows against the march.
Why does only elite and privileged class participate in this march?
This is a false aspersion because people from all walks of life join the march. Teachers, professors, health workers, nurses, student, and housewives alike. But the women from the upper rung of the social ladder become more conspicuous because of their social, economic and political influence. The detractors of any social change take it as a pretext to denounce such progressive moves. Whereas participation of the elite may contrarily be inferred as the momentum of movement which drags even the elite from their cozy and comfort zones.
This mantra of elite and non-elite is also selective. They will never be critical of the Pakistan movement on the basis that it was also initiated and founded by the then socio-religious and political elite. In a pragmatic and educated society the approach is reversed, as in the elite are disparaged for their non-participation in a progressive social movement.
Aurat March is destroying cultural and traditional values of this society.
Indeed, Aurat March is challenging society’s norms, cultures, and traditions. Culture and traditions are cemented through patriarchy entrenched in the social fabric over millennia.
Aurat March is destroying the tradition of honor killing, of dowry, and of child marriages.
Aurat March is challenging the tradition of the proposal parade girls are subjected to, of preferential treatment of sons over daughters, and of home upkeep expectations.
Aurat March is breaking down the stereotypical notions of advising brides “ab us ghar sy tumhara janaza he uthay” (the only way you leave your in-laws is in a coffin), of labelling women “sinf-e-nazuk” (delicate ones), and of unequal opportunities.
Aurat March is bringing to light the practices of denying divorce rights, of stark violence, and of condemning women to a lifetime of dependency.
Traditions should be dismantled if they no longer serve the people. Even when the Prophet Muhammad (p.b.u.h) introduced Islam among the Arabs, the biggest backlash was that their ancestors’ traditions were getting challenged.
The Aurat March has vulgar and obscene posters.
Those who criticise never try to understand the very essence of these satirical and sparky posters and slogans.
“Mera Jism meri marzi” (my body my choice) clearly indicates that I have full control over my body and no one can make any kind of decision about it. No one can decide for me how many children should I have, at what age should I get married, and no one can dare touch me without consent. No one can kill me in the name of honor, no one can beat me if I am not obedient to them. My nikahnama (marital contract) should be according to my terms and conditions.
They suggest revising it to mera jism tumhari marzi (my body your choice) which literally means they will have control over my body. Another suggested alteration is mera jism khuda ki marzi (my body, God’s will), but the problem with this slogan is that the latter part God’s will is being defined entirely by the Mullah Brigade.[ZS1]
The other poster they made hue and cry about was “no uterus no opinion”. Women who face problems can best decide what is good or bad for them but again here the word “uterus” sparked the outrage. Why do they not condemn abusive and slanderous words associated with women body parts being hurled in everywhere, by everyone, in every corner of the country? I wish to see the same amount of criticism and protestation against those.
Mujhy kya pata tumhara mauza kahan hy (how would I know where your socks are)actually refers to unpaid workers at home. Every day as a housewife is a working day for women. There is no appreciation and respect for them. These posters were taunt and satire for that particular cause but the far right is diverting everything to its design.
There should be some respectability in demands and they shouldn’t be provocative.
Who dictates the standards for respectability, obscenity, and appropriateness? Will contemporary patriarchy continue gatekeeping our slogans, words, and actions?
Feminism with conditions is no feminism. There is no good feminism and bad feminism. Aurat march should be accepted in its totality. It’s an inclusive event in which women from all spheres of life come and express themselves on the basis of their experiences. The moment we try to police them we lose the actual essence of the Aurat March.
It would not be wise to say that if the purpose of feminism is education, health, and marital rights its good feminism. But if feminism talks about bodily autonomy, agency, and male introspection, it is bad feminism.
If you reward feminists who rally for legal and educational rights but slut-shame the feminists who reclaim their public space and their right to their body, we lose the actual purpose of Aurat March. Why do we need to be insecure and reassure patriarchy that our demands are “acceptable/reasonable” and our motives do not threaten the culture of toxic masculinity? In these satirical placards men should see their reflection instead of beating their chests they should fill their barren brains with the ideas of inclusiveness and mutual dignified coexistence.
The difference between feminism and patriarchy is that feminism is based on experiences while patriarchy thrives on subjugating in the name of traditions, conventions, family, society, and above all religion.
