Patriarchal anxiety and Aurat March

International Women’s Day, observed annually on March 8, serves as a global reminder of the historic and ongoing struggle for gender equality. Its roots trace back to the early 20th century when working-class women mobilised to demand better wages, shorter working hours, and improved working conditions.

It is a day to express our resolve that the fight against women’s economic exploitation and social oppression is ongoing and will continue until gender equality is achieved.

In Pakistan, the observance of International Women’s Day (IWD) has a long history, dating back to the country’s independence in 1947. However, for much of its history, IWD was relatively low-profile, primarily marked by small gatherings of women’s rights organisations, seminars and conferences organised by government departments and donor-funded activities by NGOs. This changed dramatically with the emergence of the Aurat March in 2018, which transformed IWD into a powerful nationwide movement that sparked both inspiration and controversy.

The Aurat March began as a voluntary initiative by young feminists in Karachi, providing a platform for women, transgender individuals, religious minorities, and allied men to voice their demands for gender equality and justice on IWD. The movement, marked by its inclusivity and mass participation, quickly gained momentum, bringing thousands of people to the streets in various urban centres across Pakistan in 2019. This unprecedented visibility of marginalised groups and feminist discourse challenged deeply entrenched patriarchal norms, triggering significant patriarchal anxiety and societal backlash.

Central to the controversy surrounding the Aurat March were slogans that directly confronted the private patriarchy. One of the most contentious slogans, ‘Mera jism, meri marzi’ (My body, my choice), became a focal point of criticism from conservative and religious groups. While the phrase encapsulates the fundamental feminist principle of bodily autonomy and consent, detractors misrepresented it as promoting immorality. Men who are socialised to believe women are their property became extremely anxious.

Another widely debated placard, that created massive anxiety was ‘Apna khana khud garam kar lo’ (Heat your own food), that challenged traditional gender roles by questioning the expectation that women should bear the burden of unpaid domestic labour. These statements, though seemingly simple, represented a radical departure from societal norms that have historically dictated women’s roles as service providers.

The backlash against Aurat March was swift and intense. Conservative forces, perceiving the movement as a threat to their social and religious privileges, launched propaganda campaigns to discredit its legitimacy. The march was falsely portrayed as an attack on cultural values and religious teachings, fueling widespread misinformation. Organisers and participants faced threats, online harassment and FIRs. However, the actual physical violence such as stone pelting, baton charges and attempts to file blasphemy-related FIRs were faced by the Aurat Azadi March and Aurat March Islamabad.

The intensity of the backlash had tangible consequences, not only on the turn-out of people who joined AM rallies due to fear of violence but also creating divisions among organizers regarding strategies for IWD. In 2021, the persistent legal battles and blasphemy accusations forced Aurat Azadi March Islamabad to rethink its approach. Instead of marching on the streets on March 8 2022, organisers opted for a gathering in a park on March 5 to minimise confrontation. This decision sparked an internal debate within AM activists in Islamabad. Some activists argued that ceding public space due to religious pressure compromised the movement’s strength, emphasising the importance of occupying traditionally male-dominated spaces rather than retreating to areas such as parks deemed ‘safe’ for women.

When the Aurat Azadi March shifted from the streets to parks on IWD, young feminists of Islamabad stepped in to fill the void ensuring that a space remained for pro-gender rights forces to converge, share their struggles, and demand gender justice. Under the banner of Aurat March Islamabad, they have been organising public marches annually in Islamabad since 2022.

These young feminists remained steadfast in their commitment to reclaiming and protecting public spaces, bringing the city together to celebrate International Women’s Day. Each year, despite threats and administrative hurdles, organisers continue to mobilise, gathered in Islamabad Press Club and tried to march to D-Chowk. The act of marching on streets of Islamabad itself has become a powerful symbol of resistance against patriarchal structures that seek to confine women to homes and parks and silence their voices.

This year, most Aurat March chapters -- except Islamabad and Hyderabad -- chose not to organise an IWD march due to the timing of Ramazan and the increased domestic workload on women during the month. Fearing a stronger backlash from religious circles, organisers in other cities opted for caution. While their concerns about safety and public reception were valid, this decision also raised critical questions about the movement’s sustainability and long-term strategy.

The Aurat March is undeniably a crucial part of Pakistan’s feminist movement, but it is one part of the movement. Gender justice activism in Pakistan has a long history and it is multifaceted, encompassing labour unions, student groups, home-based workers, survivors of gender-based violence, transgender rights activists, religious monitories, people with special needs etc.

The visibility of marginalised groups in public spaces is not just symbolic; it is a powerful act of resistance against patriarchal norms. Patriarchy thrives on invisibility and silence, and when women and gender minorities step into public spheres, they disrupt the status quo. Public demonstrations serve as performative resistance, essential for achieving social and political change.

It is imperative for gender justice advocates to recognise the importance of sustained public engagement on International Women’s Day, which has become a battleground between anti-women and pro-women advocates. This is a war of discursive visibility, where the anti-women lobby employs violence and threats to erase the discourse on women’s rights.

March 8 is just one day, celebrated across the world, but it is a day that Pakistan’s feminists have come to own and redefine. We must understand that pausing is not an option, even in the face of adversity. The decision to march on March 8 is part of an ongoing discursive battle -- one that young feminists must guard and win for future generations of women in Pakistan.

The writer is the former director of the Center of Excellence in Gender Studies, QAU, and a women’s rights activist. She can be reached at: drfarzanabari@gmail.com